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Hitler on the Jews

Edited, translated, and introduced by

Thomas Dalton, PhD

New for 2019, from Castle Hill  (194 pp.)

 

That Adolf Hitler spoke out against the Jews is banal in the extreme.  But that this is the first book ever to compile his remarks on the Jews is nothing short of astonishing.  

 

The reason for this is clear:  Those in positions of influence in the media, government, and universities have an incentive to present a simplistic and highly-sanitized picture of Hitler as an insane Jew-hater, a blood-thirsty tyrant, and the embodiment of evil.  But this caricaturization only works if the public is presented with a carefully-controlled and manipulated view of Hitler’s take on the Jews.  His real words and his actual ideas are far more complex and sophisticated than most authorities would like you to think.  

 

But this fact does not suit those in power today.  They need the public to think of him as a semi-literate, foaming-at-the-mouth demagogue.  And to accomplish this goal, they need to ensure that no one reads his actual words.  Until now, they have succeeded.

 

Now, for the first time, this objective has been defeated.  Here, one can read nearly every idea that Hitler put forth about the Jews, in considerable detail and in full context. 

 

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Introduction by Thomas Dalton 

 

PART I:  Origins and Overview

 

  1. Origins of Hitler’s Views                                

  2. The ‘Way of Jewry’                                       

 

PART II:  Early Speeches of 1922 and 1923

 

  1. 12 April 1922

  2. 28 July 1922

  3. 18 September 1922

  4. 13 April 1923

  5. 20 April 1923

  6. 24 April 1923

  7. 27 April 1923

  8. 1 May 1923

  9. 1 August 1923

 

PART III:  Thematic Topics

 

  1. First Letter on the Jews                                  

  2. Jewish Guilt for WWI                                   

  3. Democracy                                                     

  4. Anti-Semitism                                                

  5. German Revolution of 1918                          

  6. Media and the Press                                       

  7. Liars                                                               

  8. Parasites                                                         

  9. Debased Culture                                            

  10. State and Religion                                          

  11. Threat to Germany                                         

  12. World-Enemy                                                

  13. Conclusion from the Second Book                

 

PART IV:  Selected Speeches and Writings, 1933-1945

 

  1. Boycott of German Jews – 28 March 1933   

  2. Speech – 13 September 1937                        

  3. Reichstag Address – 30 January 1939           

  4. Speech – 1 May 1939                                    

  5. Speech – 8 November 1941                           

  6. Declaration of War on the United States       

  7. Speech – 30 January 1942                             

  8. Reichstag Address – 26 April 1942               

  9. Speech – 30 September 1942                        

  10. Proclamation – 24 February 1943                 

  11. Speech – 30 January 1944                             

  12. Final Political Testament                               

  13. Various Comments                                        

 

Bibliography

Index

 

INTRODUCTION  by Thomas Dalton (excerpts)

That Adolf Hitler spoke out against the Jews is banal in the extreme; perhaps no single historical fact is better-known than that ‘Hitler hated the Jews.’  But that this is the first book ever to compile his remarks on the Jews, is nothing short of astonishing.  And it’s not that this material appears in bits and pieces elsewhere; outside of a few highly-specialized sources, nearly all of what follows has never appeared in print.  Of the thousands of books and articles written on Hitler, World War Two, and the Holocaust, and apart from a handful of commonly-repeated sentences and phrases, virtually none of them quote Hitler’s exact words on the Jews—virtually none.  How can this be?

There is good reason for this.  Those in positions of influence in the media, in government, and in universities have an incentive to present a simplistic and highly-sanitized picture of Hitler as an insane Jew-hater, a blood-thirsty tyrant, and the embodiment of evil.  This caricature of the truth is extremely useful.  It can justify, for example, the many Allied war crimes during WW2.  It can justify the (now) 70-plus year postwar US military presence in Germany, Italy, Japan, and numerous other countries.[1]  It can be used—mostly by the United States—to justify defense of Jewish and Israeli crimes against humanity in Palestine and elsewhere.  Most importantly, it can be used as a cudgel to batter all ‘racists,’ ‘neo-Nazis,’ ‘anti-Semites,’ ‘bigots,’ and generally anyone unfriendly to Jewish, Zionist, or Israeli interests.  To publicly compare anyone to Hitler or the Nazis is the ultimate slur.  It can end a political or media career, dry up funding sources, drive off advertisers, or tarnish an otherwise good reputation.  All this works because everyone ‘knows’ that Hitler was an insane Jew-hater and mass-murderer, and thus anyone even slightly allied with him or his Nazi followers is the lowest of the low—someone to be avoided and shunned at all costs.

This caricaturization, in turn, only works if the public is presented with a carefully-controlled and manipulated view of Hitler’s take on the Jews.  His real words and his actual ideas are far more complex and sophisticated than most authorities would like you to think.  Hitler was an intelligent and well-read man, remarkably so for someone with no formal higher education.  He had a broad and largely-accurate knowledge of history, culture, religion, human biology, and social evolution.  His knowledge, depth, and insight puts to shame most any present-day world leader; Emmanuel Macron, Justin Trudeau, certainly Donald Trump, even the likes of Angela Merkel and Theresa May…Hitler would have utterly embarrassed any of them in an intellectual debate.  But this fact does not suit those in authority today.  They need the public to think of him as a semi-literate, foaming-at-the-mouth demagogue.  And to accomplish this goal, they need to ensure that no one reads his actual words.  Until now, they have succeeded.

Now, for the first time, this objective has been defeated.  In the following pages, one can read nearly every idea that Hitler put forth about the Jews, in considerable detail and in context.  What follows is virtually every word on the Jews that has been translated into English, from any source.  Of course, this is not literally every word he ever wrote or said, but it covers all the major themes and topics:  Jews as world-enemy, corrupters of democracy and culture, economic manipulators, parasites, liars, and supreme haters.  The writings are drawn from Mein Kampf, Hitler’s “Second Book”, and various letters and declarations; the speeches include virtually all of his major pronouncements on Jews, Jewry, and their role in the world.  All passages have detailed source listings, for those who wish to confirm the various entries, or to read more of the context.

This book is not merely of historical interest.  It’s not just for experts and specialists in World War Two.  Hitler’s analysis of the Jews, though hostile, is erudite, detailed, and largely aligns with events of the past 70 years.  There are many lessons here for the modern-day world—lessons that are highly unpopular, to say the least, but not thereby false.  It’s very much a case of ‘those who neglect history are condemned to repeat it.’  And this particular history carries with it a huge cost to humanity and the planet.

This introduction intends to serve three purposes:  First, to provide a concise overview of Hitler’s main criticisms.  Second, to demonstrate that they are well-grounded in history, and that he was justified in his concern.  Third, to show that these criticisms are relevant and important in the present day.  We owe it to ourselves and to future generations to hear out Hitler’s case against the Jews.

 

A Short History of Jewish Marxism

 

In order to better understand Hitler’s terminology and arguments, we need an historical perspective.  His many references to Marxism and Bolshevism, for example, and their related concepts, can be confusing for non-experts.  Thus a short overview is in order.

Marxism, of course, was founded by the Jewish writer, economist, and activist Karl Marx (1818-1883).  Unfortunately it has no clear and widely-accepted definition.  In the broadest sense, Marxism includes the idea that all social conflict is based on class struggle between a lower, working class (the proletariat) and a property- and wealth-owning upper class (the bourgeoisie).[2]  Capitalism is the embodiment of bourgeois rule, and thus was hated by Marx, who nominally championed the working class.  Philosophically, Marxism is materialist in the sense that it holds that all that exists in the world is matter or physical stuff; God, spirits, souls, etc play no part.  Marxism is thus deeply atheist.  It also views society as enmeshed in a progressive evolution in which the proletariat, dissatisfied with their capitalist lot in life, eventually revolts against the bourgeoisie, installing a form of socialism in which the government—that is, the people—own many of the goods, services, and means of production.  Ultimately, Marx believed that socialism would give way to true communism, in which a classless and egalitarian society would emerge, and private property would be abolished.  These ideas are presented in his many books, notably including the Communist Manifesto (1848), Grundrisse (1857), Theories of Surplus Value (1862), and Capital (1867). 

Contrary to common view, Marx did not ‘invent’ communism.  Many basic communist ideas can be found in Plato’s Republic, and other related concepts exist in the work of Thomas More, circa 1500, and in Jean-Jacques Rousseau, circa 1750.  The term itself was coined by French philosopher Victor d’Hupay in 1777.  And of course, materialism was already an ancient theory, dating back to pre-Socratic Greece.  The notion of human equality also predated Marx by a couple centuries, originating in the work of Hobbes and Locke.  Marx’s contribution was to unify these concepts with the idea of class struggle, and to argue for the need for a political revolution to bring about the desired state; to this end, violence was both permissible and justified.

When Marx died in 1883 (Hitler would not be born for six more years), his non-Jewish companion Friedrich Engels carried on his socialist/communist revolutionary work for some 10 years.  Meanwhile, the nascent Marxist movement had begun to build steam.  By 1890, the quarter-Jewish Vladimir Lenin, then just 20 years old, came under the influence of Marxism and began to agitate for a worker’s revolution in his native Russia, which he hoped would eventually overthrow the czar.  Lenin moved (ironically) to Munich in 1901 to work with other European Marxists.  The following year he went to London, and first became acquainted with another Russian Jew, Leon Trotsky. 

By this time, internal disputes had developed in the movement of Russian Marxists.  Two factions emerged:  the Mensheviks and the Bolsheviks.  Mensheviks were the moderates, calling for peaceful reform; Bolsheviks were the more radical faction, calling for violent and armed resistance against the bourgeoisie.  Among this latter group were Lenin, Trotsky, the Jewish engineer Leonid Krasin, and the non-Jewish Joseph Stalin.  By 1910, the Bolshevik faction came to dominate, and ‘Marxism’ had become ‘Bolshevism.’  It was, as Hitler often stated, thoroughly Jewish, at least among the leadership.  For example, among the seven members of the First Soviet Politburo of 1917 were two non-Jews (Stalin and Andrei Bubnov) and five Jews (Lenin, Trotsky, Grigory Zinoviev, Lev Kamenev, and Grigori Sokolnikov).  Later Jewish members included Nikolai Krestinsky, Mikhail Kalinin, and Lazar Kaganovich.  For Hitler, Bolshevism was the embodiment of the Jewish worldview; it was Judaism made tangible.

In February 1917, after a series of strikes and riots, Russian Czar Nicholas II abdicated.  After some eight months of provisional government, Lenin and the Bolsheviks took power in October 1917.  In July 1918, a group of Jewish Bolsheviks, led by Yakov Yurovsky, murdered the czar and his family.  This horrific event cemented the reputation of the Jewish Bolsheviks as bloodthirsty revolutionaries who would stop at nothing to acquire and maintain power, or to exact vengeance upon their enemies.

The revolutionary character of Marxism broadly, and the violence of Bolshevism in particular, were well-suited to the Jewish mindset.  For centuries Jews had acquired financial wealth but been excluded from political power in Europe and in Russia.  With long-standing monarchies in place (most hereditary), Jews could only be secondary players in politics and thus never gain true power.  But this was unacceptable to them.  After all, their God of the Old Testament had promised them that “nations will bow down to you” (Gen 27:29), “you shall rule over many nations” (Deut 15:6), and “you shall eat the wealth of nations” (Is 61:5).[3]  In a monarchy, however, the only path to power was through a ‘popular revolution’; thus many Jews became ideological revolutionaries.  Such action could occur either as a democratic revolution—bringing with it a parliament or congress—or a Marxist one.  In a sense, it didn’t matter; either way, through democracy or through Bolshevism, Jews had a path to power.  It’s in this sense that Hitler rightly infers an affiliation between democracy and Marxism.

In Russia, it turned out that Bolshevism was the best fit.  Its Marxist ideas of revolution and equality (Jews were constantly treated as inferiors), allied with the Bolshevist ideal of violent overthrow of power, suited Lenin and the Russian Jews perfectly.  Thus they became ‘champions of the proletariat’ and ‘great friend of the people’—all simply as a means to power.  That many nationalist intellectuals, and many ordinary people, would have to die in the process was apparently of little concern.[4]

The Russian Revolution was their first success, and it was a dramatic one.  A nation of some 130 million people had been taken over by a group that represented a small minority in that nation.  Emboldened by their success, Jewish Bolsheviks all over Europe began to agitate for their own revolutions.  And not just revolution:  War of any sort seemed to work to Jewish interests—political and financial—or simply by the settling of old scores.  Notably, Jews had been instrumental a few years earlier, in getting a neutral and unaffected United States into World War One.  President Woodrow Wilson was strongly influenced by his Jewish backers, including Henry Morgenthau Sr., Jacob Schiff, Samuel Untermyer, Louis Brandeis, and Bernard Baruch.  Hitler never forgot who it was that pressured Wilson into taking sides against Germany in 1917.[5]

Thus was Europe ripe for Jewish agitation.  Haim Ben-Sasson notes that events of the time “opened up new horizons of activity for Jewish statesmen of liberal-democratic propensities, particularly those with radical-revolutionary views…  They were even more prominent in the communist parties…” (1976: 943).  As Hitler was well aware, it was not only Russia that fell victim to Bolshevist upheaval.  Hungary was taken over by a Jewish group in 1919 that included Matyas Rakosi and Otto Korvin, and led by the ruthless Bela Kun.  Fortunately for the Hungarian people, their rule lasted only some four months.

In Germany, it was well-known that Jews were prominent in the various social agitations that rocked the country near the end of World War One.  The Berlin group included Rosa Luxemburg, Hugo Haase, Karl Liebknecht, Leo Jogiches, Karl Radek, and Alexander Parvus.  In Munich, it was Kurt Eisner, Ernst Toller, Gustav Landauer, Erich Muehsam, and Eugen Levine.  These groups lost out in the end, but the newly-formed Weimar government was still saturated with Jewish interests.  And the Soviet Bolsheviks were getting stronger by the day.  For Hitler, Jewish Bolshevism was no idle threat.

 

The Case against the Jews, in Historical Context

 

We are now in a position to address the main question:  Why, exactly, does Hitler dislike the Jews?  The answer is complex, and is rooted in history.  Like most people, Hitler was raised with little to no direct contact with Jews, and thus had no real disposition one way or the other.  One learns in school that Jews have been persecuted, and thus one is likely to be initially sympathetic, given the standard portrayal in books and media.  This was precisely Hitler’s situation, as he explains.  A change in this neutral or mildly-positive stance would require new information:  either direct, negative personal contact, or an extended study of Jewish culture and attitudes, along with an understanding of how they operate in the world.  Hitler in fact experienced both of these.

Let’s summarize his main complaints against the Jews.  Three points need to be made at the outset:  First, it goes without saying—almost—that the following are not true of every Jewish individual.  Like every ethnicity, Jews exhibit a variety of traits, even as certain ones seem to predominate.  And it’s equally true that many non-Jews are guilty of the same faults; they exist to some extent throughout humanity.  But Hitler’s claim is that (a) Jews are disproportionately represented among these categories, and (b) they are the exemplary individuals in each case.  He further suggests that in any sufficiently large Jewish population, a significant percentage—and in some cases a large majority—will manifest these negative qualities.  And they do so in a way unlike any other ethnicity. 

Second, many of these criticisms have a long history in western civilization.  In order to better understand Hitler’s views, we need a short look at some past observations.  It turns out that many perceptive people, from many different cultures, and over a very long span of time, found the Jews disagreeable.  This undeniable fact strengthens Hitler’s case.  He is not operating in a vacuum, nor is he inventing these concerns.  They are long-standing, widely-attested, and explicit.  The negative historical commentary is an indisputable fact, and poses a significant difficulty for those who would defend the Jews.[6]

Third, Hitler then draws an obvious conclusion:  that these characteristics are endemic to Jews, and therefore that the only solution is to completely remove them from one’s society.  It’s not sufficient to identify and isolate the ‘bad apples.’  Doing so would only allow new ones to come to the fore.  The only solution is mass removal.  Despite common impressions, and the ‘Holocaust’ notwithstanding, it seems that this is all Hitler ever wanted: for the Jews to be removed from the Reich.

Among Hitler’s writings and words, we can identify at least ten specific criticisms of the Jews.  They are, in no particular order:

 

1)  Physically repulsive             6)  “Racial Poisoners”

2)  Liars                                      7)  Materialists

3)  Parasites                               8)  Internationalists

4)  Misanthropes                       9)  Egalitarians

5)  Insular                                 10)  Revolutionaries

 

Let’s briefly examine each individually, in historical context as relevant, to better understand his rationale. ...

 

The Jewish Question Today

 

“But I know several Jews, and none of them have any of these negative qualities.  In fact, they are just the opposite:  nice, friendly, helpful, and sincere”—comes the defense.  But we can imagine Hitler offering a few points in reply:  First, the Jews “you know” are likely not the relative few with wealth and power.  It is those, the worst (say) 5 or 10 percent, who are most likely to manifest these pernicious characteristics.  Second, Jews in the US and Europe are now—and have been for over a century—in a comfortable position of power and influence.  All Jews benefit from this situation, and thus all Jews can afford to be ‘nice’ and ‘friendly.’  It’s easy to be kind when you are on top.  Third, one need only raise an issue that is truly problematic or threatening to Jewish interests to see their true nature emerge.  In the presence of a few Jews, bring up any of the following topics:  the brutal and illegal Israeli occupation of Palestine; the many problems and inconsistencies with the conventional Holocaust story[50]; the dominant Jewish role in media, Hollywood, or academia; the overwhelming political power of the Jewish (Israel) Lobby; the disproportionate number of Jewish millionaires and billionaires; Jewish ownership of major technology firms.  One will quickly see the fangs come out.

By way of example, consider the fate in recent years of certain prominent individuals who have run afoul of Jewish power, typically by simply speaking the truth:  actor/producer Mel Gibson, reporter Helen Thomas, CNN television anchor Rick Sanchez, fashion designer John Galliano, actor Gary Oldman, musician Hank Williams Jr, and actor Charlie Sheen—all of whom were fired, demoted, or otherwise punished for making impolitic remarks about Jews.  The Sanchez case is particularly interesting because it was based on his blunt statement of the truth.  During a 2010 radio interview, the host suggested that television personality Jon Stewart could sympathize with oppressed minorities because he’s Jewish.  Sanchez replied: 

 

He’s such a minority, I mean, you know [sarcastically]... Please, what are you kidding? ... I’m telling you that everybody who runs CNN is a lot like Stewart, and a lot of people who run all the other networks are a lot like Stewart, and to imply that somehow they—the people in this country who are Jewish—are an oppressed minority?  Yeah. [sarcastically]

 

An entirely correct statement, as we will see.  Sanchez’ brutal honesty earned him a quick ticket out the door.

 

To complete the objective of this Introduction, we need to show that Jews are exceptionally powerful and dominant in certain key aspects of modern society.  A concise summary will have to suffice.

The following analysis will center on the US, due to its global dominance and relatively easy access to data.  In America, and depending on how we count mixed-race individuals, Jews constitute roughly 1.8% of the population.  This is the highest percentage of any nation in the world, apart from Israel.  Second highest is Canada at 1.1%, then comes France (0.74%), Uruguay (0.51%), and Australia (0.49%).  The UK is 7th highest at 0.45%.  We can expect Jewish influence in these countries to be roughly proportional to their share of the population.

The bottom line of all this is a stunning control over both major American political parties.  Among Republicans, Jews donate around 25% of all party funds, and for Democrats, they give an astonishing 50% or more.  Such figures have been reported for years, at least since the mid-1990s.  The latest analysis was done by Jewish historian Gil Troy, who wrote, “In a political system addicted to funds and fundraising, Jews donate as much as 50 percent of the funds raised by Democrats and 25 percent of the funds raised by Republicans.”[69]  But the Democratic figure may be higher still.  The Jerusalem Post reported in 2009 that “more than 50%” came from Jews, and Henry Feingold’s book Jewish Power in America (2008: 4) claimed that the figure was “over 60%.”

The fact that a single lobby, representing just 1.8% of the country, provides half or more of all Democratic funds, and a very large share of Republican, is nothing less than shocking.  All other constituencies and interests in the US must settle for a distant second, at best.  And anything like real democracy becomes meaningless. ...

 

But enough.  The case is proven:  It is an indisputable fact that American Jews have a decisive and dominant role in government, finance, media, film, and academia.  This dominance establishes a matrix of control over American society.  It dictates what the public sees and hears, and how it thinks.  It degrades public moral standards, censors or stifles competing views, and imposes an intimidating pro-Jewish orientation on major aspects of society.  It is no exaggeration to say that the American public has been indoctrinated—even brainwashed—into accepting Jewish control and the corresponding Jewish worldview.  Without even knowing it, the unthinking masses are reflexively inclined to support Israel, to sympathize with the ‘poor, defenseless’ Jews, to fear Islamic ‘terrorists,’ and to feel revulsion at all ‘neo-Nazis’ and anyone even marginally affiliated with Hitler or his ideas.

For those who might hope for better, the present situation in America and much of the West today seems hopeless.  But then again, it seemed equally hopeless for a young Hitler writing amidst a Jewish-dominated Weimar Germany in the mid-1920s.  He recalls the situation at the end of 1918, just after Germany lost WWI, when he could scarcely mention the word ‘Jew’ without being confronted with “dumb-struck looks or else lively resistance.”  “Our first attempts to point out the real enemy to the public seemed to be hopeless,” he added.[70]  And yet slowly, with focused and determined effort, the tide began to turn.  Within five or six years, the Jewish issue was openly discussed; within ten years, the anti-Semitic National Socialists were a major party; and just five years after that, they ascended to power.  They immediately began to remove Jews from positions of power, wealth, and influence—and it worked.  Over a period of just six years (1933-1939), and in the midst of a worldwide economic depression, Germany rose from a beaten-down, demoralized, and indebted people to become the most powerful single nation on Earth. 

Here is the main point:  All that follows, all of Hitler’s words, are not just ‘history.’  This whole topic is of colossal importance for the present day.  Virtually everything Hitler said is, by and large, true today.  At least in America—the ‘lone superpower’—Jews do in fact run the media.  Jews do in fact run Hollywood.  Jews in fact own a hugely disproportionate share of wealth.  Jews in fact are the primary influence in government.  Jews in fact dominate academia.  They manipulate these institutions to their own advantage, often—usually—to the detriment of everyone else.

Globally, America is terminally involved in illegal military conflicts and wars in the Middle East and elsewhere around the world; most of these, unsurprisingly, are targeted against enemies of Israel or Jews generally.  Meanwhile we do little to nothing about the planetary environmental crisis.  We ignore the risks to humanity associated with booming population growth and accelerating advanced technology.  We relentlessly promote globalism, free-market capitalism, and ‘democracy,’ despite their many inherent failings.  And we keep the public in the dark about all these issues, through censorship, coercion, bullying, and brainwashing. 

To repeat:  Those who neglect history are condemned to repeat it.  We ignore it at our peril.  The maliciousness of Jewish domination in America and in much of the West is, as Hitler said, profoundly dangerous to humanity.  One can only recall the words of Voltaire, who wrote the following in 1771:  “The Jews are, all of them, born with raging fanaticism in their hearts.  I would not be in the least bit surprised if these people would not some day become deadly to the human race.”[71]  This is a stunning indictment, and a prescient warning.  We would do well to heed it.

 

The Plan of the Book

 

The main text is organized into four units.  Part One consists of two lengthy pieces from Mein Kampf (vol. 1) describing the origin of Hitler’s experience with Jews, and then his general historical analysis of how Jews operate in western nations.  Part Two includes excerpts from nine early speeches, dating to the years 1922 and 1923.  Part Three covers a series of specific themes:  problems with democracy, the German Revolution, Jews as liars and parasites, the Jewish role in the debasement of culture, and Jews as the chief threat to the world.  And Part Four chronologically addresses Hitler’s evolving views, via a series of speeches and other writings dating from 1933 to 1945. 

Source information and abbreviations are straightforward.  MK1 and MK2 refer to volumes one and two, respectively, of Mein Kampf (Dalton translation).  Subsequent numbers represent chapter and section numbers.  For example, (MK1: 5.10) refers to volume one of Mein Kampf, chapter 5, section 10.  For all other citations, see the bibliography at the end of the book for details.

 

Now, to Hitler, in his own words.

 

©2018 by Thomas Dalton