THE SECULAR ZIONIST AGENDA
FOR A JEWISH STATE
Rabbi Dr. Chaim Simons
© Copyright. 2007. Chaim Simons
In an article in the English edition of “Mishpacha” in January 2005 appeared the following:
“The Left is still loyal to the State of Israel in varying levels of faithfulness, but it hates Eretz Yisrael. The difference between these two is clear: Eretz Yisrael is a reminder of the Left’s Jewish past, which it wishes to forget. … The Left’s disconnection from the Jewish nation has reached the point where they are prepared for settlers to be killed during the evacuation effort [Gaza area and North Shomron]. Spokesmen of the Left have already announced that this will not be a war of brother against brother since ‘the settlers are not our brothers’.” (1)
Unfortunately this is not a new phenomenon. It has always been an integral part of the secular Zionist agenda. They wanted a Jewish State (according to some of them, even if it were to be in Uganda or Argentina) but it had to be administered according to their program and perception for the “New Jew.”
Although much of the material appearing in this paper can be found in other books or articles, the material is often brought down as secondary or even tertiary sources. In addition, the primary sources are on a number of occasions incorrectly quoted and there are even cases where the quotations given do not occur in the sources given. Even when quotations from primary sources are given, it is rare for a facsimile of the document to be shown.
The novelty in this paper is not only to identify accurately the primary sources regarding the statements made by the secular Zionists but also to give a facsimile of them.
In many cases the original documents are no longer extant or could not be located, despite extensive searching. In such cases the information alleged to be contained in them has been completely omitted from this paper.
If * appears after the number of the reference, it means that a photocopy of the appropriate part of the document has been reproduced at the end of this paper. Generally, the extract reproduced is limited to the part of the quote brought in the text of this paper (together with the beginning or end of the line containing the quote). A broken line indicates a non-continuity of the photocopied document. However, unless stated to the contrary, that which appears under the broken line, is a continuation of the same speaker appearing above the broken line.
In the English quotes, Palestine usually appears when referring to Eretz Yisrael and it has of course be left as it appears in the original.
The following words appearing in the Hebrew quotes have not been translated:
Aliyah – Jewish immigration to Eretz Yisrael
Hachshara – Training given to people in preparation for Aliyah
Shlichim – Jewish emissaries sent abroad to Jewish communities
Yishuv – Jewish community of Eretz Yisrael
SELECTIVITY – THE SECULAR ZIONIST WAY
Eretz Yisrael was Divinely given to the Jewish people(2) and every Jew has an equal right to live there. However as we shall see, the secular Zionists thought otherwise.
At the eighteenth Zionist Congress held in Prague in August 1933, Ben-Gurion said
“Eretz Yisrael today needs not ordinary immigrants, but pioneers. The difference between them is simple – an immigrant comes to take from the land, whereas a pioneer comes to give to the land. Therefore we demand priority for Aliyah to pioneers.”(3)
The question here is how would Ben-Gurion define an “ordinary immigrant” and how a “pioneer”? From his speech, it is obvious that a person working the land on a kibbutz is a pioneer. However, it would almost certainly appear that an old person coming to spend his last years in the Holy Land or even a Yeshiva student would be classed as a mere “ordinary immigrant”!(4)
A few months later in mid-October 1933 a meeting took place between, amongst others, the High Commissioner for Palestine, David Ben-Gurion and Moshe Shertok (Sharett). The Minutes of the meeting were written up by Shertok.
During the course of this meeting Ben-Gurion spoke about the three million Jews then living in Poland and stated that:
“Palestine offered no solution for all Polish Jews. Immigration into Palestine was necessarily limited; therefore it had to and could be a selected immigration. Zionism was not a philanthropic enterprise, they really wanted here the best type of Jew to develop the Jewish National Home, but they had to be given sufficient scope to bring over people of whom the country was in need.”(5)
The question which remains is who would decide who was “the best type of Jew”? As will soon be seen, such a Jew was someone who was a secular Zionist!
It was a few years later at the 20th Zionist Congress held in Zurich in August 1937, that Weizmann spelled out more specifically what was meant by “selective Aliyah.”
“I told the members of the Royal [Peel] Commission that six million Jews want to go on Aliyah. One of the members asked me ‘ Do you think you could bring all of them to Eretz Yisrael?’ On this I answered … that two million young people… we want to save. The old people will pass. They will bear their fate or they will not. They have already become like dust, economic and moral dust in this cruel world.”(6)
A similar rejection of elderly Jews to go on Aliyah was made by Henry Montor, the Executive Vice-Chairman of the United Jewish Appeal for Refugees towards the beginning of 1940. A ship full of refugees not certified by the Zionist organisations, were on the high seas. Many of the passengers were elderly. The captain of the ship required money to bring them to Eretz Yisrael. Rabbi Baruch Rabinowitz of Maryland took the matter in hand and tried to get the necessary money from Montor to pay the captain. In his long rambling letter of reply, Montor wrote about the Jewish Agency’s policy of “selectivity” –
“the choice of young men and women who are trained in Europe for productive purposes either in agriculture or industry.”
With regard to the elderly Jews on board this ship, Montor wrote:
“There could be no more deadly ammunition provided to the enemies of Zionism, whether they be in the ranks of the British Government or the Arabs, or even in the ranks of the Jewish people, if Palestine were to be flooded with very old people or with undesirables who would make impossible the conditions of life in Palestine and destroy the prospect of creating such economic circumstances as would insure a continuity of immigration.”(7)
Maybe it would have been appropriate for him to have renamed his organisation “United Jewish Appeal for Selected Refugees”! At least the donors would then have had a better idea of what they were giving money for.
The secular Zionists were not even ashamed to put out a memorandum in which they quite openly had a section “Who to save”. This memorandum (of April/May 1943) was headed that its distribution was “intended for Zionist functionaries only” and it included instructions “not to pass it on to non-Zionist groups who participate in the Working Committee.”(8) Although it came out under the name of A. [Apolinary] Hartglas, it has been suggested that in fact it was Yitzchak Gruenbaum who actually wrote it.(9) Under this section, he wrote:
“…. to my sorrow we have to say that if we are able to save only ten thousand people and we need to save fifty thousand [those chosen] should be of use in building up the land and the revival of the nation.… First and foremost one must rescue children since they are the best material for the Yishuv. One must rescue the pioneering youth, especially those who have had training and are idealistically qualified for Zionist work. One should rescue the Zionist functionaries since they deserve something from the Zionist movement for their work…. Pure philanthropic rescue, for example, saving the Jews of Germany, if carried out in an indiscriminate manner, could from a Zionist prospective only cause harm.”(10)
As can be seen, just as with both Weizmann and Montor, Hartglas was not interested in old people coming to Eretz Yisrael. Even amongst the younger generation, he was only interested in those who would work the land – Yeshivah students were of no use to him.
Further exclusions to Aliyah by the secular Zionists were people who were not members of the Zionist camp. Some Jews who succeeded in arriving in Eretz Yisrael in the second half of 1944 gave evidence on this question.
Pinchas Gross who had been one of the public workers of Agudat Yisrael in Rumania stated:
“The first principle of the Zionist Aliyah Committee in Bucharest was not to allow members of Agudat Yisrael to go on Aliyah to Eretz Yisrael. This was despite the agreement which had been made before the war between Agudat Yisrael and the Jewish Agency on the Aliyah quotas for members of Agudat Yisrael… Shlichim from the [Aliyah] Committee in Bucharest arrived in Transylvania with large sums of money in order to transfer hundreds of pioneers to Bucharest for the purpose of Aliyah. We also asked for our members the possibility of Aliyah but we were rudely rejected.”(11)
One might think that this money was “Zionist money” and therefore it was proper to reject such a request. However, this was shown not to be the case just a few weeks later when Weissberg who was a member of the Aliyah Committee in Bucharest, gave evidence before the Rescue Committee in Jerusalem. During this evidence he stated
“It is true that the Agudah was not granted equal rights with regards to receiving money for assistance in Rumania. We did not know that the money which arrived from Eretz Yisrael was money from the Rescue Committee in which all the Yishuv participated. We thought that the money was Jewish Agency money.… I must inform you that help was not given to the pioneers and youth of Agudat Yisrael. We did not know that Agudah is a partner in matters of rescue and in particular in matters of Aliyah. Also regarding the Aliyah of the pioneers of Agudah, we did not know that they were entitled to go on Aliyah, until we arrived in Eretz Yisrael.”(12)
We can thus see that the secular Zionists did nothing to even inform the Agudah what they were entitled to, let alone implement such an entitlement.
There were also others who had been misled in believing that the money was “Zionist money”. For example, the Vishnitzer Rebbe, Rabbi Eliezer Hager, testified that when he asked why the ultra-Orthodox were not receiving any money, received the answer,
“This money is Zionist and it is set aside solely for Zionists.”(13)
Pinchas Gross further stated:
“The ultra-Orthodox youth were not at all considered for this [financial] assistance either in their home town or for the possibility of Aliyah. We applied… for assistance for our youth who before the war did a period of Hachshara and were no less fit for Aliyah than other pioneers – but we did not even receive an answer. The excuse was that the money was Zionist money and was solely for them.”(14)
This attitude of the secular Zionists in their use of public money for their kith and kin and of their “priorities” did not pass without comment, even from non-Orthodox sources.
Dr. Judah Leon Magnes in addressing a meeting of the Rescue Committee in July 1944 was very critical of those who wanted:
“first of all to save the Zionists, and afterwards, if possible – also the others, but above all the Zionists. I spoke to somebody…. The man said… we will save our men…. I said to him … the others are also Jews. He said: It is so, they are Jews, but this is a universal argument, a perpetual argument and we will not give in on this.” (15)
Magnes’ comments on the necessity for non-selectivity when doing rescue work are illustrated by the work performed during the Second World War by Recha Sternbuch, who succeeded in rescuing thousands of Jews from the Nazis. Recha was associated with the strictly Orthodox Agudat Yisrael party. However, unlike the secular Zionists, she rescued Jews (and even some non-Jews) regardless of their level of religious observance or Zionist party affiliation.(16)
ZIONISM – AND ONLY THEN JEWISH LIVES
A few months after the beginning of the Second World War the Zionists received entry visas to Eretz Yisrael for 2,900 German Jews. It was necessary to have a meeting with the British Colonial Secretary, Malcolm MacDonald, in connection with these visas and in November 1939, David Ben-Gurion and Moshe Shertok met to discuss this question. Ben-Gurion strongly opposed such a meeting with MacDonald and he told Shertok that:
“our political future is more important than saving 2,900 Jews.”
Shertok, who completely disagreed with Ben-Gurion, commented in his diary,
“he [Ben-Gurion] was prepared to forgo them [the 2,900 Jews].” (17)
Even in July 1944, which was towards the end of this war, when the Holocaust was still in full progress and its implementation was already well known, Ben-Gurion still had the same attitude. A meeting of the Executive of the Jewish Agency was held in Jerusalem at the beginning of July 1944. On its agenda was the subject of the rescue of Jews.
Rabbi Baruch Yehoshua Yerachmiel Rabinowicz, the Munkaczer Rebbe in Hungary, was involved in this rescue effort and the question of a meeting with him was mentioned at this Jewish Agency meeting. In answer Ben-Gurion stated that he did not oppose such a meeting,
“We must do everything in this matter [of rescue] including things which seem fantastic.” Had Ben-Gurion said no more, it would have been praiseworthy, but he then continued,
“But there is one condition: the work will not cause damage to Zionism.” (18)
In a letter to the Israeli daily newspaper “Ha’aretz” in 1983, the historian Professor Yigal Eilam confirmed that this was the attitude of the Zionist leaders during the period of the Holocaust. He wrote:
“The policy of the Zionists during the long period of the Holocaust gave priority to the building up of the land and the establishment of a State, over the saving of Jews…. One already needs to tell these things in a open and direct manner. The Zionists did very little in the saving of Jews, not because they were unable to do more, but because they were concentrating on the Zionist enterprise.” (19)
In a similar vein, in an article by the historian Dina Porat which appeared in “Ha’aretz” in 1991, she wrote:
“From the moment that the State became the primary objective, the life of a Jew became secondary in accordance with the principal ‘the State of Israel is above everything’”.(20)
The shortsightedness of the secular Zionist leaders in this matter was written about in 1984 by Rabbi Morris Sherer, the President of Agudat Yisrael, in his comments on the report by Professor Seymour Maxwell Finger entitled “American Jewry during the Holocaust.” Rabbi Sherer commented:
“Alas, they [the secular Zionist leaders] did not perceive how utterly ridiculous and heartless it was for Jewish leaders to concentrate on a postwar homeland, when the people for whom they were seeking this home were being slaughtered like sheep!” (21)
Unlike Ben-Gurion who put Zionism first, and Jewish lives just in second place, the Rabbis of the period immediately put “Pikuach Nefesh” (the saving of lives) first. Sabbath observance is one of the fundamentals of Jewish observance, with the most stringent of punishments for their non-observance, yet despite this, Pikuach Nefesh overrides the Sabbath.(22) In order to save lives during the Holocaust, two leading British Rabbis, Rabbi Solomon Schonfeld and Rabbi Isadore Grunfeld, who were occupied in forging passports to save Jews, continued their work on the Sabbath.(23) Rabbis Boruch Kaplan and Rabbi Alexander Linchner rode around Brooklyn in New York in a car on the Sabbath from house to house collecting money to save Jews.(24) (These actions are normally forbidden on the Sabbath.)
IF NOT ALIYAH, LET THEM PERISH
In 1933, Hitler rose to power and during the subsequent years, more and more draconian measures, such as the Nuremberg laws were enacted against the Jews. In 1938 Hitler marched into Austria to the cheers of the non-Jewish population.
The situation for the Jews under Hitler’s domination became unbearable and places of refuge became a grave necessity. It was thus at this period that President Franklin Roosevelt convened a conference of thirty-two nations at the French resort town of Evian to try and find places of refuge for Jews wanting to flee from Hitler.
One would naturally have thought that the Zionist leaders of the time would make the most of this opportunity and devote all their time and energy to ensure that successful results would emerge from this Conference. But sadly this was not to be.
Already in mid-June 1938, before the opening of the Conference, Dr. Georg Landauer wrote to Dr. Stephen Wise, who was head of the Zionist Organization of America. In it he wrote:
“I am writing this letter to you at the request of Dr. Weizmann, as we are very much concerned in case the issue is presented at the [Evian] Conference in a manner which may harm the work for Palestine. Even if the Conference will not place countries other than Palestine in the front for Jewish immigration, there will certainly be public appeals which will tend to overshadow the importance of Palestine…. We feel all the more concern as it may bind Jewish organisations to collect large sums of money for assisting Jewish refugees, and these collections are likely to interfere with our own campaigns.” (25)
Two weeks later the Jewish Agency Executive met in Jerusalem and opposition to the planned Evian Conference was openly stated.
Yitzchak Gruenbaum said:
“The Evian Conference can be expected to cause us grave damage – Eretz Yisrael could be eliminated as a country for Jewish immigration … [we are] very apprehensive that in this Conference, it could be relegated to the end of the line. We have to prevent this damage… There is the danger that whilst searching for a destination country, some new territory will be found to which Jewish immigration will be directed. We must defend our principle that Jewish settlement can only succeed in Eretz Yisrael and that no other settlement can come into the calculation.” (26)
Menachem Ussishkin then addressed the meeting in a similar vein. The Evian Conference very much worried him and he supported the words of Gruenbaum.
“Mr. Gruenbaum is right when he says that there is the danger that Eretz Yisrael will be removed from the agenda even by the Jews and one should see this as a tremendous blow to us.” (27)
Of course the ideal solution was for Jews to go to Eretz Yisrael. However in view of the then political situation, immigration there was not a feasible proposition. Surely the only question then should have been how to save and help as many Jews as possible. It was this fact that should have been the only concern of the speakers at that Jewish Agency Executive meeting – but it wasn’t!
A few weeks later, Weizmann wrote to Stephen Wise. Towards the beginning of his letter he wrote:
“I made arrangements, before leaving for my holiday, to put in a few days at Evian.” (28)
If one thinks for a moment about this sentence, one can see that it is horrific. Surely, if there was even the slightest opportunity of saving even one Jew, Weizmann who was the President of the Zionist Organization should have immediately cancelled his personal holiday arrangements and spent all his time at Evian trying to lobby the various delegates to accept Jews in their countries. But what do we see? – he will just before going on holiday “put in a few days at Evian.”
In fact he was later persuaded by his friends not to even “put in a few days” there, to which advice he followed.(29) The reason was stated by Dr. Arthur Ruppin at a meeting of the Jewish Agency Executive on 21 August. Ruppin stated:
“we then decided that it would not be to our prestige for Dr. Weizmann to appear in Evian” (30) – the reason being that he would only have been allowed to speak in a sub-committee! Jewish lives were at stake and to worry about prestige!!
One can immediately contrast this attitude with that of the Jewish religious leaders of the time. Rabbi Aharon Kotler had come under some criticism for meeting in the course of his rescue work with Stephen Wise, a leader of the Reform movement. He shrugged such reprobation saying,
“I would prostrate myself before the Pope if I knew it would help to save even the fingernail of one Jewish child.” (31)
Unfortunately nothing concrete came out of the Evian Conference. The situation of the Jews in Germany got even worse and on 9 November 1938 there was the infamous Kristallnacht.
A few days later, Weizmann heard that there was a scheme to resettle German Jews in a country other than Eretz Yisrael. This he did not like and he immediately sent off a telegram to stop any financial backing for such a scheme. This telegram was sent to Samuel Vandenbergh in Wassemar:
“Understand you are embarking large financial effort for settlement German Jews. Beg of you to be careful not disperse and dissipate energies which can nowhere be applied with greater effectiveness both immediately and lasting than in Palestine.” (32)
Since at that period emigration to Eretz Yisrael was unfortunately not a practical proposition, Weizmann is effectively saying that rather than immigrate to another country, the Jews must remain in Nazi Germany.
We can see that also Ben-Gurion thought on these same lines as the other secular Zionist leaders. It was at this period that Ben-Gurion addressed the Mapai Central Committee. He realised the seriousness of the situation and said:
“On these awesome days at the start of the threatened destruction of European Jewry…. If I would know that it would be possible to save all the German [Jewish] children by bringing them over to England and only half of them by transporting them to Eretz Yisrael, I would choose the second option – since before us is not just these children but the history of the Jewish people.” (33)
At this period, the Germans had already established concentration camps and were sending Jews to them. In order to pre-empt this, it was necessary to find the means of arranging their emigration from Germany. Ben-Gurion, however, felt this could cause a diversion of resources and endanger Zionism. A few days after his above quoted speech to the Mapai Central Committee, he addressed the Executive of the Jewish Agency.
“Zionism now stands in danger.… If the Jews will have to choose on the one hand the refugee question,[namely] saving Jews from concentration camps and on the other hand assisting a national museum in Eretz Yisrael, mercy would decide the matter and all the energy of the [Jewish] people would be diverted to saving Jews in the various countries. Zionism would be struck off the agenda, not only in world opinion in England and America, but also in Jewish public opinion. The existence of Zionism would be at risk if we allow a separation between the refugee problem and the Eretz Yisrael problem.” (34)
NOT ONE PENNY, NOT ONE CENT
The mass extermination of the Jews of Europe was already well known by the end of 1942. Saving Jews could and should have been top priority. But in order to save large numbers of people from extermination costs money – whether normal expenses or money for bribery. Needless to say, the money has to come from somewhere. All the time money was donated by world Jewry to funds such as the Keren Hayesod, the JNF, and so on. It is true that this money had been specifically donated for Eretz Yisrael, but here was a case of Pikuach Nefesh and it would have been quite legitimate, indeed mandatory, to have utilised this money for the saving of Jewish lives. The Jews then living in Eretz Yisrael were even saying so.
However Yitzchak Gruenbaum, who was head of the Rescue Committee of the Jewish Agency thought otherwise. In a speech to the Zionist Smaller Actions Committee in January 1943 he expressed his views:
“Meanwhile a mood has begun to sweep over Eretz Yisrael which I think is very dangerous to Zionism…. How is it possible that such a thing can occur in Eretz Yisrael, that in a meeting they will call out to me, ‘If you don’t have any money [for rescuing European Jewry] take the money of the Keren Hayesod, take the money from the bank – there, there is money, in the Keren Hayedod there is money.’ … These days in Eretz Yisrael it is being said, ‘don’t put Eretz Yisrael at the top of your priorities at this difficult time, at the period of a Holocaust and destruction of European Jewry,’ …. I don’t accept such a thing. And when they asked me to give money of the Keren Hayesod to save Diaspora Jewry, I said no and I again said no…. I am not going to defend myself, in the same way that I will not justify or defend myself if they accuse me of murdering my mother …. But I think it is necessary to say here: Zionism is above everything.” (35)
The only consolation from reading Gruenbaum’s speech, is that the Jews living in Eretz Yisrael were demanding the diverting of Keren Hayesod money to rescue efforts, even though this meant that less money would arrive in Eretz Yisrael and could accordingly affect their living standards. In contrast Gruenbaum commented:
“Zionism is above everything” even though this meant not rescuing European Jewry from the Holocaust.
In his book “Perfidy”, Ben Hecht quoted how Gruenbaum said “No” to the giving of money for rescue activities.(36) In a critical “Analysis” of this book by the American Section of the Executive of the Jewish Agency, they write that this quoted sentence by Ben Hecht:
“has been most viciously torn out of context”. The writer of this Analysis then tries to prove, quoting other parts of Gruenbaum’s speech that he wanted to do everything to save European Jewry. (37) However he conveniently omitted one crucial part of the speech: “Zionism is above everything” – namely we will certainly do everything to save European Jewry provided that it is not at the expense of Zionism!
One might add that in 1961, Gruenbaum gave an interview to the paper “Etgar” from the comfort of his house in Gan Shmuel, in which he repeated these statements he made during the war, without even hinting he had been wrong.
“Interviewer: Was there then no money in the kitty of the Jewish Agency, the JNF, the Keren Hayesod
Gruenbaum: Yes. Even then the argument went: Isn’t there any money? Take it from the JNF. I said: No! They did not want to forgive me for this and until this day, there are murmurings about this. The money was needed for Zionism.
Interviewer: What is the meaning of “for Zionism” when the saving of lives is at stake? Does Zionism want Jews alive or dead
Gruenbaum: The saving of life does not override Zion. For Jews, the State is essential. Therefore, in accordance with my manner I said the truth – that is No!”(38)
Gruenbaum went on to say that he then went to South Africa to raise money for rescue purposes. However we all know that the raising of money, especially when one has to travel to another continent takes time and every day taken meant more Jews were being sent to the gas chambers. Surely the correct thing was to immediately take money from these Zionist kitties and if at a later date one succeeded in raising money, one could return it to the Zionist funds.
Even before the war, when Jews were already being persecuted in Germany and Austria, it was widely accepted that money to save Jewish lives came before money for Zionism. In was in late October 1938 that the treasurer of the American Jewish Joint Distribution Committee (JDC) said:
“The upbuilding of Palestine was all very well, but Jews in Europe were starving and persecuted – and they, JDC felt, had first claim on whatever funds were available.” (39)
ALSO THE BRITISH SECULAR ZIONISTS
Placing Zionism above the saving the lives of Jews was also a phenomenon of the British secular Zionists. Towards the end of 1942, when the Nazi extermination plans became known, British Jewry decided to make representations to the British Government. At a meeting of the British section of the Jewish Agency held in December 1942, the “Nazi Extermination Policy” was on the agenda. Here is an extract from the official minutes of this meeting when discussing this item:
“Dr. Brodetsky … made it quite clear that if Palestine was not properly mentioned then he would not be a member of the Delegation to Mr. Eden….
Lord Melchett said it would be disastrous for any body of Jews to go to Mr. Eden and not put Palestine in the forefront of their plans. Such a body would not represent the views of the Jews either here or elsewhere…..
Mr. Marks said he fully agreed, and if this condition was not satisfied, then he would not be a member of the delegation. Unless Palestine was properly dealt with, they should criticise the delegation up and down the country and cause a revolution inside the Board of Deputies…. The dignity of the Jewish people was at stake and it was only in Palestine that the Jews could get their dignity back.”(40)
As we well see, the above British secular Zionists would only attend a meeting with British Government officials to save Jews from the “Nazi Extermination Policy” if Eretz Yisrael was to be given a prominent place at these meetings. Furthermore it was Jewish lives which were “at stake” and it was no time to worry about “dignity” being “at stake”.
It was at the same period that the British secular Zionists sabotaged negotiations that Rabbi Dr. Solomon Schonfeld was making with the British Government for the rescue of the endangered Jews in Nazi Europe. Such rescue of Jews was not a new thing with Rabbi Schonfeld. Just before the Second World War, he had organised Kinder transports and brought over to England from Germany and Austria thousands of children.(41) To accommodate some of them he even utilized his own house with him sleeping in the attic.(42)
Towards the end of 1942, Rabbi Schonfeld organised steps to rescue Jews from Nazi Europe. To this end he worked exceptionally hard to organise wide support for a Motion to be tabled in the British Parliament for the British Government to be prepared to find temporary refuge in its territories or territories under its control for those endangered by the Nazis. Within two weeks he amassed a total of 277 Parliamentary signatures of all parties for this Motion.(43)
One would have thought that the British secular Zionists would have welcomed and co-operated in such an initiative. Sadly this was not the case. In a letter to the “Jewish Chronicle” at that period, Rabbi Schonfeld wrote
“This effort was met by a persistent attempt on the part of Professor Brodetsky [President of the Board of Deputies of British Jews] and some of his colleagues to sabotage the entire move. Without even full knowledge of the details, he and his collaborators asked Members of the House [of Parliament] to desist from supporting the new effort.”(44)
Rabbi Schonfeld further elaborated on this in a letter to “The Times” of London at the time of the Eichmann trial in 1961.
“Already while the Parliamentary motion was gathering momentum voices of dissent were heard from Zionist quarters: ‘Why not Palestine?’ The obvious answers that the most urgent concern was humanitarian and not political, that the Mufti-Nazi alliance ruled out Palestine for the immediate saving of lives….When the next steps were being energetically pursued by over 100 M.Ps [Members of Parliament] and Lords, a spokesman for the Zionists announced that the Jews would oppose the motion on the grounds of its omitting to refer to Palestine …. and thereafter the motion was dead.” (45)
Rabbi Schonfeld’s initiative came up at a meeting of the British Executive of the Jewish Agency in January 1943. At this meeting, Berl Locker said that he and two of his colleagues:
“had asked him [Rabbi Schonfeld] to postpone the meeting in the House of Commons and not to continue working off his own bat. They had also pointed out that the resolution which he had proposed did not mention Palestine…. Mr. Locker wondered whether it would be a good thing for him or Dr. Brodetsky to write a letter to the Chief Rabbi, who might be able to do something to stop this mischief.” (46)
What was this “mischief” of Rabbi Dr. Schonfeld’s that these British secular Zionists wanted “stopped”? This “mischief” was his trying to save the lives of Jews who were in Nazi Europe!!
In an interview given by someone who worked with the late Klausenberger Rebbe for half a century, he said in answer to a question on the Holocaust,
“When the Sabra and Shatila affair rocked the nation, and hundreds of thousands of Israelis demonstrated in Tel Aviv, demanding a commission of inquiry into the government’s lack of response to the massacre of Palestinians by Phalangist militants in Lebanon, the Rebbe couldn’t restrain himself. During a Shiur he delivered in Bnei Brak, he asked pointedly why there was no call for a commission of inquiry into the lack of response of the Zionist leaders in Eretz Yisrael during the murder of millions of Jews in the Nazi-occupied lands. They had ignored the matter completely.” (47)
1) Rabbi Moshe Grylak, “How do they “know” it all?” Mishpacha (English edition), (Monsey, NY: Tikshoret VeChinuch Dati-Yehudi), 12 January 2005, pp.6-7.
2) e.g. Genesis chap.12 verse 7.
3) * Stenographisches Protokoll XVIII Zionistenkongresses, [Official Minutes of the 18th Zionist Congress], (London: Zentralbureau der Zionistischen Organisation), p.219.
4) David Kranzler, Thy Brother’s Blood, (New York: Mesorah Publications, 1987), pp.61-62, 241, 244.
5) * Minutes of Interview with His Excellency the High Commissioner, 17 October 1933, pp.4-5 (Labour Archives – Lavon Institute IV-104-49-2-64. There is also a copy in Ben-Gurion Archives). At a later date Ben-Gurion wrote up these minutes (in Hebrew) in his memoirs without any suggestion that they were not what he had said at this meeting, (David Ben-Gurion, Memoirs, vol.1, (Tel Aviv: Am Oved, 1971), p.672).
6) * Official Minutes of the 20th Zionist Congress, (Jerusalem: Executive of the Zionist Organisation and the Jewish Agency), pp.32-33.
7) * Montor to Rabinowitz, 1 February 1940, pp.2, 4, (Jabotinsky Archives, HT-10/16).
8) * A. Hartglas, Comments concerning assistance and rescue, (April/May 1943 – possibly 24 April 1943), p.1, (CZA S26/1306 [previous no. S26/1232]).
9) Aryeh Morgenstern, “Vaad hahatzalah hameuchad .…,” Yalkut Moreshet, (Tel Aviv: Moreshet), vol.13, June 1971, p.95 fn.67.
10) * Hartglas, op. cit., p.3.
11) * Evidence of Pinchas Gross, a public worker of Agudat Yisrael of Rumania, given in Tel Aviv on 27 July 1944, p.2, (CZA S26/1189 [previous no. S26/1079]).
12) * Minutes, Presidium of the Rescue Committee, Jerusalem, 25 August 1944, (CZA S26/1189 [previous no. S26/1079]).
13) * Evidence of Vishnitzer Rebbe taken in Tel Aviv in April 1944, p.1, (CZA S26/1189 [previous no, S26/1079]).
14) * Pinchas Gross, op. cit.
15) * Minutes, Rescue Committee, Jerusalem, 14 July 1944, p.7, (CZA S26/1327 [previous no. S26/1238aleph]).
16) Kranzler, op. cit., pp194-95.
17) * Moshe Shertok Handwritten diary, 13 November 1939, p.66, (CZA S25/198/3. [Shertok also made a handwritten copy of his own diary CZA A245/14]
18) * Minutes, Jewish Agency Executive. Jerusalem, 2 July 1944. p.8, (CZA).
19) Yigal Eilam, Letters to the Editor, Haaretz, (Tel Aviv), 15 April 1983, p.24.
20) Dina Porat, “Manipulatzit Haadmorim,” Haaretz, (Tel Aviv), 12 April 1991, p.3b.
21) Seymour Maxwell Finger, American Jewry during the Holocaust, (New York: Holmes and Meier Publishers, second printing May 1984), Comment by Rabbi Morris Sherer, p.16.
22) Shulchan Aruch, Orach Chaim, chap.328, para.2.
23) S. Fordsham, Inbox, Mishpacha (English edition), op. cit., 9 May 2007, p.10
24) Kranzler, op. cit., p.6.
25) * Landauer to Wise, 13 June 1938, p.1, (CZA S53/1552aleph).
26) * Minutes, Jewish Agency Executive, Jerusalem, 26 June 1938, p.6, (CZA)
27) * Ibid., p.7.
28) * Weizmann to Wise. 14 July 1938, p.1, (CZA Z4/17198).
29) * Ibid., p.2.
30) * Minutes, Jewish Agency Executive, Jerusalem, 21 August 1938, p.7. (CZA).
31) Kranzler, op. cit., p.146.
32) * Telegram, Weizmann to Vandenburgh, 16 November 1938, (CZA Z4/17335).
33) * Minutes, Mapai Central Committee, 7 December 1938, p.41, (Labour Party Archives – Bet Berl 2-23-1938-21 bet).
34) * Minutes, Jewish Agency Executive, Jerusalem, 11 December 1938, p.4, (CZA)
35) * Minutes, Zionist Smaller Actions Committee, 18 January 1943, pp.12-13, (CZA).
36) Ben Hecht, Perfidy, (New York: Julian Messner, 1962), p.50.
37) The American Section of the Executive of the World Zionist Organization and the Jewish Agency. Ben Hecht’s ‘Perfidy’ – An analysis of his rewriting of history, (New York: [s.n.], 1962), p.9.
38) * “Mi asham b’hafkara,” conversation with Yitzchak Gruenbaum, Etgar, (Tel Aviv: Mercaz Hapeula Hashemit), no.8, 29 June 1961, p.5.
39) Yehuda Bauer, My Brother’s Keeper, (Philadelphia: The Jewish Publication Society of America, 1974), p.255.
40) * Minutes, Jewish Agency Executive, London, 21 December 1942, pp.2-3. (CZA Z4/302/26).
41) e.g. David Kranzler. Holocaust Hero, (New Jersey: Ktav, 2004).
42) Ibid., pp.38-39.
43) * Solomon Schonfeld, Letters to the Editor, The Times, (London), 6 June 1961, p.13.
44) * Solomon Schonfeld, Letters to the Editor, The Jewish Chronicle, (London), 29 January 1943, p.5.
45) * Schonfeld, The Times, op. cit.
46) * Minutes, Jewish Agency Executive, London, 21 January 1943, (CZA Z4/302/26).
47) “A strength beyond nature,” Mishpacha (English edition), op. cit., 20 June 2007, p.16.
THE HOLOCAUST WAS OFFERED TO MOLOCH TO GAIN ISRAEL
HE WHO GIVES OF HIS SEED TO MOLECH INCURS NO PUNISHMENT UNLESS HE DELIVERS IT TO MOLECH AND CAUSES IT TO PASS THROUGH THE FIRE. IF HE GAVE IT TO MOLECH BUT DID NOT CAUSE IT TO PASS THROUGH THE FIRE, OR THE REVERSE, HE INCURS NO PENALTY, UNLESS HE DOES BOTH.
Babylonian Talmud, Tractate Sanhedrin 64a
Soncino 1961 Edition, page 437
Following the Mishnah is a discussion among the sages. One of the Talmud Sages, Rabbi Ashi, comments as follows:
R. Ashi propounded: What if one caused his blind or sleeping son to pass through, (3) or if he caused his grandson by his son or daughter to pass through? — One at least of these you may solve. For it has been taught: [Any men … that giveth any of his seed unto Molech; he shall he put to death … And I will set my face against that man, and will cut him off from among his people;] because he hath given of his seed unto Molech. Why is this stated? — Because it is said, there shall not be found among you any one that maketh his son or his daughter to pass through the fire. From this I know it only of his son or daughter. Whence do I know that it applies to his son’s son or daughter’s son too? From the verse, [And if the people of the land do any ways hide their eyes from the man] when he giveth of his seed unto Molech [and kill him not: Then I will … cut him off.]
— Babylonian Talmud, Tractate Sanhedrin 64b
Soncino 1961 Edition, page 439
Rabbi Dr. Freedman, one of the translators of the Soncino Tractate Sanhedrin, clarifies the passage. In a footnote, Rabbi Dr. Freedman confirms that the Talmud Sages use “seed” to denote living children, in the same sense as the Biblical translators understand the term in the above Biblical quotes. In this footnote, Rabbi Dr. Freedman paraphrases the question from Rabbi Ashi:
3. Is ‘thou shalt not cause to pass’ applicable only to a son who can naturally pass through himself, but not to a blind or sleeping son, who must be led or carried, or does it apply to all?
Rabbi Dr. Freedman
Other footnotes within the same context clarify the fine point of distinction being drawn in the Mishnah and subsequent debates among the sages:
5. Lev. XVIII, 21. This proves that the offence consists of two parts; (I) formal delivery to the priests, and (2) causing the seed to pass through the fire.
Rabbi Dr. Freedman (2)
5. As two separate offences, proving that giving one’s seed to Molech is not idolatry. The differences [sic] is, that if one sacrificed to Molech, or caused his son to pass through the fire to some other deity, he is not punished.
Rabbi Dr. Freedman (3)
Following the Mishnah, Sanhedrin 64a and 64b contain a rousing debate between the Sages concerning:
* the circumstances under which worshipping an idol is idolatry,
* which idols may be worshipped without indulging in idolatry,
* which parts of child sacrifice in what combination are punishable, and
* how children may be sacrificed without violating Leviticus.
JEWS SHOULD READ 1 KINGS 11:1-11; AMOS 5:22-27!
“I’m staggered at their chutzpah.”
— David Ben-Gurion, first Prime Minister of the Jewish State of Israel.
“We must use terror, assassination, intimidation, land confiscation, and the cutting of all social services to rid Galilee of its Arab population.”
— David Ben-Gurion (Founding Father of the State of Israel and First Israeli Prime Minister), from Ben-Gurion, a Biography, by Michael Ben-Zohar (May 1948)
“The Bible is our Mandate”, David Ben Gurion (Atheist)
THE MASTER PUPPETEER
THE JEWISH BANKER/BANK WHO FINANCED THE YOUNG TURKS, THE JAPANESE/RUSSIAN WAR, THE BOLSHEVIK REVOLUTION, &
BOTH WORLD WARS
Jacob Schiff proposed that the First World War be the war to end all wars, which became an international mantra after the war. The absolute end of all war heralded the Jewish Messianic Era in which the Jews would be “restored” to Palestine, where they would rule the world from Jerusalem. Jewish bankers deliberately created the First World War in order to artificially fulfill Jewish Messianic prophecy by staging the “Battle of Armageddon”, by creating a World government run by Jews known as “The League of Nations”, by “restoring” the Jews to Palestine, by destroying the Empires and Monarchies, by enslaving the Gentiles with Bolshevism, by placing the wealth of the World in Jewish hands, etc. etc. etc.
Schiff believed that the First World War fulfilled the prophecy of Isaiah 2:1-4, which states,
“1 The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. 2 And it shall come to pass in the last days, that the mountain of the LORD’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. 3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. 4 And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war anymore.”
THE JEWISH ZIONIST/BOLSHEVIK MESSIAH:
“The mashiach [Jewish messiah] will bring about the political and spiritual redemption of the Jewish people by bringing us back to Israel and restoring Jerusalem (Isaiah 11:11-12; Jeremiah 23:8; 30:3; Hosea 3:4-5). He will establish a government in Israel that will be the center of all world government, both for Jews and gentiles (Isaiah 2:2-4; 11:10; 42:1). He will rebuild the Temple and re-establish its worship (Jeremiah 33:18). He will restore the religious court system of Israel and establish Jewish law as the law of the land (Jeremiah 33:15)…The world after the messiah comes is often referred to in Jewish literature as Olam Ha-Ba (oh-LAHM hah-BAH), the World to Come…In the Olam Ha-Ba, the whole world will recognize the Jewish G-d as the only true G-d, and the Jewish religion as the only true religion (Isaiah 2:3; 11:10; Micah 4:2-3; Zechariah 14:9).”
— From “Mashiach: The Messiah”, Judaism 101 —–
“The Jewish people as a whole will become its own Messiah. It will attain world dominion by the dissolution of other races, by the abolition of frontiers, the annihilation of monarchy and by the establishment of a world republic in which the Jews will everywhere exercise the privilege of citizenship. In this New World Order the “children of Israel” will furnish all the leaders without encountering opposition. The Governments of the different peoples forming the world republic will fall without difficulty into the hands of the Jews. It will then be possible for the Jewish rulers to abolish private property and everywhere to make use of the resources of the state. Thus will the promise of the Talmud be fulfilled, in which is said that when the Messianic time is come, the Jews will have all the property of the whole world in their hands.”
–Baruch Levy, Letter to Karl Marx, ‘La Revue de Paris’, p.574, June 1, 1928