Mr. Baruch envisaged a world which was depicted by him in testimony before a Congressional Committee in 1935: "had the 1914-1918 war gone on another year our whole population would have emerged in cheap but serviceable uniforms. . . types of shoes were to be reduced to two or three".

The book Germany Must Perish, by a Mr. Theodore N. Kaufmann, proposed the extermination of the German people in the literal sense of the Law of the Talmud-Torah.

Mr. Kaufmann proposed that "German extinction" be achieved by sterilizing all Germans of procreation age (males under 60, females under 45) within a period of three years after the war's end, Germany to be sealed off during the process and its territory then to be shared among other people, so that it should disappear from the map together with its people.

Mr. Kaufmann calculated that, with births stopped through sterilization, the normal deathrate would extinguish the German race within fifty or sixty years. The New York Times described the proposal as "a plan for permanent peace among civilized nations"; the Washington Post called it "a provocative theory, interestingly presented".

In an article by a leading Israeli Zionist, Jonah Kossoi, in a highly literary Jerusalem Hebrew journal, Isroel:

"Upon us, Zionists, now lies the old responsibility of constantly raising the hair of the Jewish people; not to let them rest; to keep them forever on the edge of a precipice and make them aware of the dangers facing them. We must not wait until after the 'catastrophe' because if we do, where will we take the hundreds af thousands of Jews needed to build up our State? . . . Not in the future, but right now is the time for Jews to save themselves. . ."

The Law of the Return, 1953, says among other things,

"The ingathering of the exiles requires constant efforts from the Jewish nation in dispersion and the state of Israel therefore expects the participation of all Jews, either privately or in organizations, in the upbuilding of the state and in assisting mass immigration and sees the necessity ofall Jewish communities uniting for this purpose". 

Winston Churchill: "I looked forward to the fulfilment of Zionist aspirations".

Max Nordau at the sixth Zionist Congress in 1903:

"Let me show you the rungs of a ladder leading upward and upward . . . the future world war, the peace conference where, with the help of England, a free and Jewish Palestine will be erected."

"If I had stood here in 1913 and said to you 'Come to a conference to discuss the reconstruction of a national home in Palestine', you would have looked upon me as an idle dreamer, even if I had told you in 1913 that the Austrian archduke would be killed and that out of all that followed would come the chance, the opportunity, the occasion for establishing a national home for the Jews in Palestine. Has it ever occurred to you how remarkable it is that out of the welter of world blood there has arisen this opportunity? Do you really believe that we have been led back to Israel by nothing but a fluke?"
(Jewish Chronicle, Nov. 9, 1928).

Mr. Ben-Gurion proclaimed (Johannesburg Jewish Herald, Dec. 24, 1952) that Israel "would not under any conditions permit the return of the Arab emigrants"

Menachem Beigin, in May 1953 threatened the 18-year old King of Jordan, at the moment of his coronation, with death under the Law of Deuteronomy (which governed the deed of Deir Yasin). Speaking to a mass meeting in the Zionist part of Jerusalem, a stone's throw from the Jordan lines, Mr. Beigin said,

"At this hour a coronation is taking place of a young Arab as King of Gilead, Bashan, Nablus, Jericho and Jerusalem. This is the proper time to declare in his and his masters' ears: 'We shall be back, and David's city shall be free'. "

Immediately after his Eisenhower told a Mr. Maxwell Abbell, president of the United Synagogue of America, "The Jewish people could not have a better friend than me" and added that he and his brothers had been reared by their mother in "the teachings of the Old Testament" (Mrs. Eisenhower was a fervent adherent of the sect of Jehovah's Witnesses), and "I grew up believing that Jews were the chosen people and that they gave us the high ethical and moral principles of our civilization" (many Jewish newspapers, September 1952).

Trotsky defended the massacre of the Romanov family as a useful and even necesssary measure. He wrote:

"The decision [to kill the imperial family] was not only expedient but necessary. The severity of this punishment showed everyone that we would continue to fight on mercilessly, stopping at nothing. The execution of the Tsar's family was needed not only in order to frighten, horrify, and instill a sense of hopelessness in the enemy but also to shake up our own ranks, to show that there was no turning back, that ahead lay either total victory or total doom This Lenin sensed well."

THE TORAH

"And the Lord spake unto me, saying. . . This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee . . . 

And the Lord commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it . . . And because he loved thy fathers, therefore he chose their seed after them. . . to drive out nations from before thee greater and mightier than thou art, to bring thee in, to give thee their land for an inheritance . . .

And when the Lord thy God shall deliver them before thee, thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them; neither shalt thou make marriages with them. . . ye shall destroy their altars and break down their images. . . For thou art an holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a peculiar people unto himself, above all people that are upon the face of the earth . . . 

And thou shalt consume all the people which the Lord thy God shall deliver thee; thine eye shall have no pity upon them. . . But the Lord thy God shall deliver them unto thee, and shall destroy them with a mighty destruction until they be destroyed . . . He shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven, there shall no man be able to stand before thee, until thou have destroyed them . . .

Every place whereon the soles of your feet shall tread shall be yours. . . even unto the uttermost sea shall your coast be . . . Of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shall save nothing alive that breatheth . . . thou shalt lend unto many nations and thou shalt not borrow . . . Ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods. . ."

A greater man than he cried out in horror and linked the consequences to the deeds, which he did not fear to name. Dr. Judah Magnes was in the direct line of the Israelite remonstrants of old. Born in America in 1877, like Dr. Weizmann he had given his life to Zionism, but in a different spirit. He was a religious Zionist, not a political one, and did not presume "to force God's hand".

From the start he had worked for the establishment of an Arab-Jewish binational state and had attacked Zionist chauvinism from its first appearance. He became "Chancellor of the Hebrew University at Jerusalem in 1925 (having strongly objected to Dr. Weizmann's pompous foundation-stone ceremony in 1918), was its president from 1935, and in 1948 was in Jerusalem. He was appalled by the emergence of "the old evil in a new and horrible guise" and left a valedictory lament condemning the Zionists and the Western politicians alike:

"Refugees should never be made use of as a trump in the hands of politicians. It is deplorable, incredible even, after all that the Jews in Europe have gone through, that an Arab problem of displaced persons should be created in the Holy Land". He died immediately after saying this and I have not been able to discover the circumstances of his death; references to it in Jewish literature are often cryptic and resemble those concerning the breakdown and sudden death of Dr. Herzl. For instance, one such allusion (in the foreword to Rabbi Elmer Berger's book of 1951) says he "died of a broken heart".

In Dr. Magnes another Jewish peacemaker joined the group of responsible men who for fifty years had vainly sought to keep the West (and the Jews) out of the grip of a Talmudic conspiracy from Russia. He founded and left an organization, the Ihud Association, which still speaks with his voice, and even from Jerusalem. Its organ there, NER, in December 1955 said, "Ultimately we shall have to come out with the truth openly: We have no right whatever, on principle, to prevent the return of the Arab refugees to their oil. . . What should Ihud strive for? To transform the perennial powder keg (which is the State of Israel, according to Minister Pinhas Lavon) into a place of peaceful habitation. And what weapons is the Ihud to use? The weapons of truth. . . We had no right to occupy an Arab house without first paying its price; and the same is true of the fields and groves, the stores and factories. We have had no right whatever to colonize and materialize Zionism at the expense of others. This is robbery; this is banditry. . . We are once more among the very rich nations, but we are not ashamed to rob the property of the fellaheen".

Dr. Albert Einstein: "My awareness of the essential nature of Judaism resists the idea of a Jewish state with borders, an army and a measure of temporal power, no matter how modest; I am afraid of the inner damage Judaism will sustain", (1950),

During the period of violence in Palestine which culminated in the pogrom of Arabs at Deir Yasin (where the jews killed hundreds of Arabs), this Mr. Hecht inserted a full-page advertisement in many of the leading newspapers throughout America. It was addressed "T o the Terrorists of Palestine" and included this message: "The Jews of America are for you. You are their champions . . . Every time you blow up a British arsenal, or wreck a British railroad train sky high, or rob a British bank, or let go with your guns and bombs at the British betrayers and invaders of your homeland, the Jews of America make a little holiday in their hearts".

It was the author of this advertisement (according to his autobiography) whom Mr. Baruch chose to visit and inform of his affinity and support: "One day the door of my room opened and a tall white-haired man entered. It was Bernard Baruch, my first Jewish social visitor. He sat down, observed me for a moment and then spoke. 'I am on your side', said Baruch, 'the only way the Jews wil1 ever get anything is by fighting for it. I'd like you to think of me as one of your Jewish fighters in the tal1 grass with a long gun. I've always done my best work that way, out of sight'."

The controlled and disciplined world which Mr. Baruch envisaged was depicted by him in testimony before a Congressional Committee in 1935: "had the 1914-1918 war gone on another year our whole population would have emerged in cheap but serviceable uniforms. . . types of shoes were to be reduced to two or three". At the time Mr. Baruch denied that he had intended "to goose-step the nation", but his biographer records that he "revived his proposal for similar drab clothing in World War II".

Mr. Henry Morgenthau senior was a notable Jew of America who became an ambassador: "Zionism is the most stupendous fallacy in Jewish history. I assert that it is wrong in principle and sterile in its spiritual ideas. Zionism is a betraval, an Eastern European proposal, fathered in this country by American Jews. . . which, if they were to succeed, would cost the Jews of America most of what they have gained of liberty, equality and fraternity, I refuse to allow myself to be ca1led a Zionist. I am an American".

Mr. Arthur Koestler, describing his scrutiny of Judaism, wrote, "Most bewildering of all was the discovery that the saga of the 'Chosen Race' seemed to be taken quite literally by traditionalist Jews. They protested against racial discrimination, and affirmed in the same breath their racial superiority based on Jacob's covenant with God". The effect of this "bewildering discovery" on this particular Jewish soul was that "the more I found out about Judaism the more distressed I became, and the more fervently Zionist".

In 1933 Mr. Bernard J. Brown had seen disaster coming: "Never in the history of the human race has there ever been a group of people who have enmeshed themselves into so many errors and persisted in refusing to see the truth, as our people have done during the last three hundred years" (the period which saw the emergence of the Talmudic "Eastern Jews" and the victorious Talmudist war against Jewish assimilation).

Rabbi Elmer Berger wrote in 1951, "Unless Americans of Jewish faith and a great many Americans of other faiths who have been misguided into supporting Zionism return to the fundamentals both of American life and of Judaism we are headed for something af a catastrophe".

Mr. Zukerman wrote with only an undertone of foreboding. He quoted Mr. Sholem Niger, "dean of Yiddish literary critics and essayists", as attacking, not "the campaign for emigration of American Jews to Israel", but "the manner in which it is being presented to American Jews . . . "

This, said Mr. Niger, was entirely negative, being anti-all others rather than pro-Israel: "the nationalists conduct a campaign of negation, vilification and destruction of everything Jewish outside Israel. Jewish life in the United States and everyhere else in the world is depicted as contemptible and hateful. . .

Everything Jewish outside Israel is declared to be slavish, undignified, suppressed and dishonourable. No Jew with any self-respect can live fully as a Jew in the United States or anywhere else except in Israel is the major contention of the nationalists in this debate".

Mr. Lessing J. Rosenwald protested: "We declare our unalterable opposition to all programmes designed to transform Jews into a nationalist bloc with special interests in the foreign state of Israel. The policy laid down by Mr. Ben-Gurion for American Zionism encourages Zionists to intensify their efforts to organize American Jews as a separate political pressure-block in the United States. This programme is designed to transform American Jews into a spiritual and cultural dependency of a foreign state . . . We believe that 'Jewish' nationalism is a distortion of our faith, reducing it from universal proportions to the imensions of a nationalistic cult. "

The New York Times, which I (Douglas Reed) judge to speak with authority for "the Jewish power" in the world, has often alluded to this secret compact, or capitulation, or whatever its nature is: for instance, "In essence, the political support the state of Israel has in the United States makes any settlement antagonistic to Israeli interests impossible for a United States administration to contemplate" (1956). If this merely alludes to control of the electionmachine, it means that the process of parliamentary government through "free elections" has been completely falsified. In my opinion, that is the case in the West in this century.

Israeli historian Louis Rapoport writes: "Immediately after the [Bolshevik] Revolution, many Jews were euphoric over their high representation in the new government. Lenin's first Politburo was dominated by men of Jewish origins Under Lenin, Jews became involved in all aspects of the Revolution, including its dirtiest work. Despite the Communists' vows to eradicate anti-Semitism, it spread rapidly after the Revolution -- partly because of the prominence of so many Jews in the Soviet administration, as well as in the traumatic, inhuman Sovietization drives that followed.

Historian Salo Baron has noted that an immensely disproportionate number of Jews joined the new Bolshevik secret police, the Cheka And many of those who fell afoul of the Cheka would be shot by Jewish investigators. The collective leadership that emerged in Lenin's dying days was headed by the Jew Zinoviev, a loquacious, mean-spirited, curly-haired Adonis whose vanity knew no bounds"

"Anyone who had the misfortune to fall into the hands of the Cheka," wrote Jewish historian Leonard Schapiro, "stood a very good chance of finding himself confronted with, and possibly shot by, a Jewish investigator."

Russian-born Jewish writer Sonya Margolina goes so far as to call the Jewish role in supporting the Bolshevik regime the "historic sin of the Jews." She points, for example, to the prominent role of Jews as commandants of Soviet Gulag concentration and labor camps, and the role of Jewish Communists in the systematic destruction of Russian churches.

Moreover, she goes on, "The Jews of the entire world supported Soviet power, and remained silent in the face of any criticism from the opposition." In light of this record, Margolina offers a grim prediction: "The exaggeratedly enthusiastic participation of the Jewish Bolsheviks in the subjugation and destruction of Russia is a sin that will be avenged Soviet power will be equated with Jewish power, and the furious hatred against the Bolsheviks will become hatred against Jews"

Grigori Zinoviev, speaking at a meeting of Communists in September 1918, effectively pronounced a death sentence on ten million human beings: "We must carry along with us 90 million out of the 100 million of Soviet Russia's inhabitants. As for the rest, we have nothing to say to them. They must be annihilated."

Mr. Bernard J. Brown in 1933 misgivingly wrote, "Of course we must be feared and eventually hated if we persist in absorbing everything America offers us and yet refuse to become Americans just as we have allways refused to become Russians or Pales."