Saturday, December 08, 2007

Wikipedia Is Used as a Vehicle for Smear Campaigns. I Know. It Happened to Me.

Christopher Jon Bjerknes

Some of the administrators at the online "encyclopedia" Wikipedia are coming under fire:

Secret mailing list rocks Wikipedia

Wikipedia black helicopters circle Utah's Traverse Mountain

There is even a website dedicated to redressing abuse on Wikipedia:

One of the administrators discussed on this page took a personal interest in attacking me. Wiki users and administrators reverted a page on me to proven lies again and again. I forced them to remove the dishonest pages. They also tried to send the Wiki page "Relativity_Priority_Dispute" down the memory hole and falsely accused me of having written it. When those who did write the page contested their false claims, they tried to delete mention of my work from the page, this despite the fact that I am the reason that there is a broad discussion of Einstein's plagiarism taking place today, and the others cited in the article rely upon my prior work. The attempts to completely suppress mention of my work have failed, so gross a misrepresentation of reality is the attempted manipulation by some of the Wiki administrators and their supporters.

I note that the administrators involved were particularly sensitive to my proofs that Einstein was a racist Zionist and that Jewry was behind the Armenian Genocide. They also did not want my side of the story told about John Stachel's ad hominem attack against me. Nor did they want mention of the undeniable fact that Stachel co-authored an article in the journal Science in 1997, which relied upon mutilated evidence, but which article did not disclose the fact that the evidence was mutilated.

Thursday, December 06, 2007

Should Armenians Grovel and Lick Jewish Boots, or Should Jewry Apologize to the Armenians, Stop Obstructing Genocide Recognition and Make Reparations?

Christopher Jon Bjerknes

A small minority of Armenians want to join with World Jewry in covering up the predominant Jewish role in the Armenian Genocide. They hope that the Jews will help them to gain official recognition of the Armenian Genocide, which they believe will open the door to reparations from Turkey and enforcement of the Treaty of Sevres and other obligations. These Armenians plead with the very group which is most active in obstructing recognition and beg them to help Armenians obtain recognition.

A sounder strategy is to openly accuse organized Jewry of opposing recognition and to demand that they respond to questions of the Jewish involvement in the Armenian Genocide. This will cast suspicion on those Jews who oppose recognition as to why they oppose it. This will make it far more difficult for Jewry to suppress recognition of the Armenian Genocide. It will, therefore, open the door for just reparations not only from the Turks, but also from the Jews.

Many Armenians have touted the two-faced Zionist Jew Henry Morgenthau, Sr. as if he were a noble savior of the Armenians and a "righteous Jew". Morgenthau did nothing to save the Armenians. Instead, he used their plight as a means to try to bring the United States into war with the Jewish controlled Ottoman Empire. He was a treacherous snake, who betrayed the American People, the Armenians and the other citizens of the Ottoman Empire. The Times of London, on 8 October 1915, pinned the tail on the snake pointing out that Morgenthau's primary and in effect his sole concern was Zionism. He wanted to steal Palestine and hand it over to Jewry, this despite the fact that most Jews at the time were not Zionists. The Times wrote,

"The attempts of the American Ambassador to procure some alleviation of the lot of Armenians have thus far proved unsuccessful. Mr Morganthau, in the opinion of good observers, wasted too much diplomatic energy on behalf of the Zionists of Palestine, who were in no danger of massacre, to have any force to spare. Talaat and Bedri simply own that persecuting Armenians amuses them and turn a deaf ear to American pleadings. German and Austro-Hungarian residents in Turkey at first approved of the punishment of Armenian 'traitors', but the methods of the Turkish extremists have sickened even Prussian stomachs. True the Jewish Baron von Oppenheim, now in Syria, has been preaching massacre, and the German Consular officials al Aleppo and Alexandretta have followed suit, perhaps with the idea of planting German colonists in the void left by the disappearance of the Armenians when the war is over."—"THE ARMENIAN MASSACRES: EXTERMINATING A RACE: A RECORD OF HORRORS", Times of London, (8 October 1915), /

In 1911, the Times made public the fact that the "Young Turk Revolution" was a Jewish takeover, and that Jewry was responsible for the Adana Massacres of 1909, and other crimes against Christians. Correspondents for the Times called upon Western Jewry to condemn and act to end the Jewish Genocide of Armenian Christians. Leading Jews instead stepped up to shamelessly lie on behalf of Jewry, and we have as a product of their deceit the Jewish Genocide of Armenian Christians of 1915. I will only briefly quote from the long series of correspondence which took place on the pages of the Times in 1911 which is reproduced in full in my book The Jewish Genocide of Armenian Christians which can be found at:

A correspondent for the Times wrote,


The author, who in his indignation invokes diplomatic aid for the perishing Albanians, overlooks the circumstances which, in this instance, must render diplomatic action ineffectual or belated. Diplomatists can appeal only to the Ottoman Government, but not to the unofficial, intangible Salonika Committee, whose behests Torgut Shevket executed in his ill-treatment of the Albanians last year—ill-treatment that provoked the present revolt—and whose secret programme he is now attempting to carry out. To be efficacious influence must be brought to bear upon the Committee from quarters which the Committee will respect, or at least fear. These quarters are the honest and humanitarian Jews of England, the United States, Italy, and other countries.

It is a well-known fact that the Salonika Committee was formed under Masonic auspices with the help of the Jews and Donmehs, or crypto-Jews of Turkey, whose headquarters are at Salonika, and whose organization took, even under Abdul Hamid, a Masonic form. Jews like Emmanuel Carasso, Salem, Sassun, Fardji, Meslah, and Donmehs or crypto-Jews, like Djavid Bey and the Baldji family, took an influential part both in the organization of the Committee and in the deliberations of its central body at Salonika. These facts, which are known to every Government in Europe, are also known throughout Turkey and the Balkans, where an increasing tendency is noticeable to saddle the Jews and Donmehs with responsibility for the sanguinary blunders which the Committee has made. To apportion responsibility justly is at present impossible. It appears unquestionable that the Jews supplied the brains for the Committee movement, and it is equally certain that, if and when the movement ends in disaster, they will be made to incur the odium for events like the Adana massacres, the beatings of Bulgarian peasants last autumn, and the present Albanian operations, which have shed so sorry a light upon the Young Turkish regime.

The enlightened and humanitarian Jews in England and other countries—those who did not fear to organize Jewish committees for the purpose of combating the white slave traffic carried on chiefly by their depraved co-religionists abroad—have assuredly no notion of the situation that is developing throughout the Near East, nor of the weapons that are being put into the hands of every palliator of Pogroms. Frank and fearless inquiry would reveal to their eyes a state of things of which diplomatists and statesmen have been whispering for months past, and to which sporadic but necessarily obscure allusions have been made from time to time in the European Press. Now, in view of the position in Albania, reticence would be misplaced.

There is reason to believe that a direct appeal from the humanitarian Jews of the Western world to the Jewish organizations in Turkey would do more to stay the hand of Torgut Shevket and to prevent the development of a catastrophe in the Near East than all the notes or injunctions which European diplomacy can indite and address to the Golden Horn."—Vienna Correspondent for The London Times, "Jews and the Situation in Albania", The London Times, (11 July 1911), p. 5.

This humanitarian appeal to rescue the Armenians was met with ridicule by Jewry. Had it been properly received, the lives of 1.5 million Armenians would have been spared from the racist Jews who ordered their complete destruction.

Another ambassador to the Ottoman Empire, one who was not a treacherous Zionist Jew, Sir Gerard Lowther, British Ambassador to the Ottoman Empire, wrote to the British Foreign Office,

"[T]his new Freemasonry in Turkey, unlike that of England and America, is in great part secret and political, and information on the subject is only obtainable in strict confidence, while those who betray its political secrets seem to stand in fear of the hand of the Mafia. Some days ago a local Mason who divulged the signs of the craft was actually threatened with being sent before the court-martial, sitting in virtue of our state of siege. [***] [T]he Young Turkey movement in Paris was quite separate from and in great part in ignorance of the inner workings of that in Salonica. The latter town has a population of about 140,000, of whom 80,000 are Spanish Jews, and 20,000 of the sect of Sabetai [Z]evi or Crypto-Jews, who externally profess Islamism. Many of the former have in the past acquired Italian nationality and are Freemasons affiliated to Italian lodges. Nathan, the Jewish Lord Mayor of Rome, is high up in Masonry, and the Jewish Premiers Luzzati and Sonnino, and other Jewish senators and deputies, are also, it appears, Masons. [***] Emannuele Carasso, a Jewish Mason of Salonica, and now deputy for that town in the Ottoman Chamber, founded there a lodge called 'Macedonia Risorta' in connection with Italian Freemasonry. He appears to have induced the Young Turks, officers and civilians, to adopt Freemasonry with a view to exerting an impalpable Jewish influence over the new dispensation in Turkey[.] [***] The inspiration of the movement in Salonica would seem to have been mainly Jewish[.] [***] Carasso began to play a big rôle, including his successful capture of the Balkan Committee, and it was noticed that Jews of all colours, native and foreign, were enthusiastic supporters of the new dispensation, till, as a Turk expressed it, every Hebrew seemed to become a potential spy of the occult Committee, and people began to remark that the movement was rather a Jewish than a Turkish revolution. The Italian Government appointed a Jew and Mason called Primo Levi, who was not in the consular career, as consul-general at Salonica, and Oscar Strauss, who, together with Jacob Schiff, had influenced the American Jews in favour of Jewish immigration into Mesopotamia as opposed to other Territorialist plans and as an extended form of Sionism, was appointed American Ambassador here. [***] Carasso was one of the bearers of the message of deposition to Abdul Hamid, who was conveyed to Salonica and confined in the house of the Italian Jewish bankers of the Committee, while a brother of Remzi Bey was set over him as keeper. After the deposition the Jewish papers of Salonica sent up a loud cry of deliverance from 'the oppressor of Israel' who had twice turned a deaf ear to the appeals of Herzl, the Sionist leader, and who, by the imposition of the red passport, like our own Aliens Act, against Polish Jewish immigrants, and otherwise, had thwarted the realisation of the ideals of Sionism in Palestine. The ninth Sionist Congress in December 1909 at Hamburg announced that the divisions in the Jewish world between Territorialists and Sionists, 'as a miracle of the Turkish revolution', had been healed. At the same time Javid Bey, Deputy for Salonica, an exceedingly clever and gifted Crypto-Jew and Freemason, was made Minister of Finance, while Talaat Bey, also a Freemason, became Minister of the Interior. [***] Parliament was 'ordered' to pass a very stringent Press Law, and a Salonica Crypto-Jew and Freemason was made 'Directeur du Bureau de la Presse', a post of enormous power, as its holder can suppress a paper for severe 'criticism of the new régime' (dubbed 'reaction'), or have the proprietor or editor court-martialled. A semi-inspired Ottoman telegraph agency [***] was started under the direction of a Baghdad Jew, and an all but successful attempt was made to appoint a Salonica Jewish lawyer and Mason as adviser to the Ministry of Justice. The Constantinople head branch of the Committee of Union and Progress is also run by a Salonica Crypto-Jew and Mason. Another Salonica Crypto-Jew and Freemason made determined attempts to be appointed 'Préfet', i.e. Lord Mayor, of the capital, but has not yet succeeded in his aim, though Prince Said Ha[lim] an Egyptian Freemason, has become Deputy Mayor. [***] [T]he old Ministry of Police was replaced by the 'Sûreté Publique' controlling the police and gendarmerie, and put in charge of a Salonica Freemason. [***] Talaat Bey, the Minister of the Interior, who is of Gipsy descent, and comes from Kirjali, in the Adrianople district, and Javid Bey, the Minister of Finance, who is a Crypto-Jew, are the official manifestations of the occult power of the Committee. They are the only members of the Cabinet who really count, and are also the apex of Freemasonry in Turkey. [***] A Turk described it as a process of 'drugging the latter with Jewish hashish'. From the foregoing or any close inspection of the Young Turkey movement in its present stage, it will appear to be principally Jewish and 'Turkish' as opposed to other Ottoman elements, e.g. Arabs, Greeks, Bulgarians, Armenians, etc. [***] It was hoped in the beginning that the Armenians, Bulgarians, Greeks and the Ottoman Jew would serve as economic props, but the Young Turk seems to have allied himself solely with the Jew, Ottoman and foreign, and to have estranged the other races. The same result has been witnessed in Hungary, where the Hungarian, who is of Turkish stock and is similarly devoid of real business instincts, has come under the almost exclusive economic and financial domination of the Jew. [***] [A]s Turkey happens to contain the places sacred to Israel, it is but natural that the Jew should strive to maintain a position of exclusive influence and utilize it for the furtherance of his ideals, viz, the ultimate creation of an autonomous Jewish state in Palestine or Babylonia, as explained by Israel Zangwill in his article in the 'Fortnightly Review' of April. He would kill two birds with one stone if he could obtain from the Turk unrestricted immigration of Jews into Turkey, an aim that he has been pursuing for years back, and transfer to Mesopotamia some millions of his co-religionists in bondage in Russia and Roumania. In return for 'unrestricted immigration' of foreign Jews, he has offered the Young Turk to sacrifice his mother-tongue and replace it by Turkish, and even to take over the whole of the Turkish National Debt. Dr. Nazim, one of the most influential members of the Salonica Committee and said to be of Jewish extraction, has, in company, with his fidus Achates, a certain Faik Bey Toledo, a Crypto-Jew of Salonica, visited the Paris branch of the I.C.A. (Judaeo-Colonisation Association) and has since openly advocated importing 200,000 Roumanian Jews into Macedonia and some millions of Russian Jews into Mesopotamia. [***] Doubtless, when Young Turkey with its heavy military expenditure is in need of borrowing, further pressure will be applied by the Jewish lenders. [***] For the 'Aurore' ('Shefak'), a Sionist organ started a year ago in Constantinople, is never tired of reminding its readers that the domination of Egypt, the land of the Pharaohs, who forced the Jews to build the Pyramids, is part of the future heritage of Israel. [***] Mesopotamia and Palestine are, however, only the ultimate goal of the Jews. The immediate end for which they are working is the practically exclusive economic capture of Turkey and new enterprises in that country. [***] [T]hey hold or control all the pivotal points in the machinery of the Young Turkey Government, though the Ministry of Public Works [***] is still held by an Armenian, Halajian Effendi. When his predecessor, another Armenian, was got rid of, a determined attempt was made to appoint a Jew or a Jewish nominee. [***] His position is now still shaky, and the most bitter and constant attacks on him come from a Jewish-financed paper, 'Le Jeune Turc', while there are rumours that his successor will be a Jew, or a Turk with a Jew at his elbow. It is obvious that the Jew, who is so vitally interested in maintaining his sole predominance in the councils of the Young Turkey, is equally interested in keeping alive the flames of discord between the Turk and his (the Jew's) possible rivals, i.e. the Armenians, Greeks, etc., while it is to be inferred that he would not be averse to the new regime increasing the national indebtedness to the Hebrew financiers. [***] The Jew hates Russia and its Government[.] [***] The Jew can help the Young Turk with brains, business enterprise, his enormous influence in the press of Europe, and money in return for economic advantages and the eventual realisation of the ideals of Israel[.] [***] The Jew has supplied funds to the Young Turks and has thus acquired a hold on them; but in order to retain this hold he has to appear at least to approve and aid the Young Turk towards the accomplishment of 'national' dreams. Secrecy and elusive methods are essential to both. The Oriental Jew is an adept at manipulating occult forces, and political Freemasonry of the continental type has been chosen as the most effective bond and cloak to conceal the inner workings of the movement. [***] The 'Jeune Turc', which, like some other organs in the Ottoman capital, is subventioned by the Jews[.] [***] But all this is dependent on European, i.e. mainly Jewish, financiers supplying it with the sums required to keep up an army which is disproportionate to its actual state of economic development."—Letter from G. Lowther to C. Hardinge 29 May 1910, His Majesty's Stationary Office, Lowther Papers, Foreign Office 800/193A; and see: 800/193B. The complete letter is published in: E. Kedourie, "Young Turks, Freemasons and Jews", Middle Eastern Studies, Volume 7, Number 1, (January, 1971), pp. 89-104; reprinted: E. Kedourie, Arabic Political Memoirs and Other Studies, Chapter 16, Frank Cass, London, (1974), pp. 243-263. For additional correspondence to and from Lowther, see also: British Documents on the Origins of the War, 1898-1914, 11 Volumes in 13, His Majesty's Stationary Office, London, (1927); and the Hardinge Papers and the Grey Papers.

I predicted that many Jews would support the Armenians, before it happened. I also predicted that some of these Jews would have sincere motives, while others would be Zionist Jews out to defame Moslems which Zionist Jews wished to use the Armenian Genocide, which Jewry created, to yet again gin up war on Islam. My predictions were demonstrably correct. Now ask yourselves a question while pondering the nobility, or lack thereof, of World Jewry, how many Jews have publicly expressed their regret for the Jewish role in the Armenian Genocide? To date I count myself as one.

Not just Abe Foxman as an individual, but the ADL as a Jewish organization, and not the ADL alone, but AIPAC and several other Jewish organizations have spoken out against recognition of the Armenian Genocide in the United States Congress. The "Jewish State" of Israel, which rests on stolen Arab land freed up by the Jewish Genocide of Armenian Christians, officially denies the genocide by refusing to officially acknowledge and condemn it. It is not merely a set of random Jews who have opposed recognition, not merely a set of prominent politically active and highly influential Jews and/or radical Zionists including Shimon Peres, Tzipi Livni, George W. Bush, Rahm Emanuel, Jane Harman, Madeleine Albright, William Cohen, Charles Krauthammer, etc. etc. etc. Rather, World Jewry is engaged in an organized international Jewish campaign to defeat official recognition of the Armenian Genocide, which campaign is led by the highest officials of the "Jewish State" itself, a racist apartheid nation which is 20% Arab, and Jews and Zionist Gentiles at the highest levels of the American Government. Armenian Genocide denial is promoted by the Doenmeh in Turkey and other Turkish Jews.

Armenians should take their fate into their own hands and stop looking to organized Jewry to accomplish for them what they can accomplish for themselves by instead pointing a finger at Jewry and declaring, "J'accuse!"

More on The Jewish Genocide of Armenian Christians can be found at:

In the News:

Are Armenians Angry at Jews?

Tuesday, December 04, 2007

How Einstein Helped Hitler

Christopher Jon Bjerknes

Albert Einstein was a racist Zionist. He believed that anti-Semitism was good for the Jewish "race" because it promoted segregation and separated Jews from the, to use his word, "Goyim". John Stachel wrote,

"While he lived in Germany, however, Einstein seems to have accepted the then-prevalent racist mode of thought, often invoking such concepts as 'race' and 'instinct,' and the idea that the Jews form a race."— J. Stachel, "Einstein's Jewish Identity", Einstein from 'B' to 'Z', Birkhaeuser, Boston, Basel, Berlin, (2002), pp. 57-83, at 68.

Einstein helped Hitler and the Zionist Nazis by promoting the belief among Jews that anti-Semitism was the Jews' salvation. Einstein stated,

"I am neither a German citizen, nor is there in me anything that can be described as 'Jewish faith.' But I am happy to belong to the Jewish people, even though I don't regard them as the Chosen People. Why don't we just let the Goy keep his anti-Semitism, while we preserve our love for the likes of us?"—A. Einstein quoted in A. Foelsing, English translation by E. Osers, Albert Einstein, a Biography, Viking, New York, (1997), p. 494; which cites speech to the Central-Verein Deutscher Staatsbuerger Juedischen Glaubens, in Berlin on 5 April 1920, in D. Reichenstein, Albert Einstein. Sein Lebensbild und seine Weltanschauung, Berlin, (1932). This letter from Einstein to the Central Association of German Citizens of the Jewish Faith of 5 April 1920 is reproduced in The Collected Papers of Albert Einstein, Volume 9, Document 368, Princeton University Press, (2004).

Einstein also stated,

"The way I see it, the fact of the Jews' racial peculiarity will necessarily influence their social relations with non-Jews. The conclusions which—in my opinion—the Jews should draw is to become more aware of their peculiarity in their social way of life and to recognize their own cultural contributions. First of all, they would have to show a certain noble reservedness and not be so eager to mix socially—of which others want little or nothing. On the other hand, anti-Semitism in Germany also has consequences that, from a Jewish point of view, should be welcomed. I believe German Jewry owes its continued existence to anti-Semitism."—Albert Einstein, A. Engel translator, "How I became a Zionist", The Collected Papers of Albert Einstein, Volume 7, Document 57, Princeton University Press, (2002), pp. 234-235, at 235.

Einstein stated,

"Anti-Semitism will be a psychological phenomenon as long as Jews come in contact with non-Jews—what harm can there be in that? Perhaps it is due to anti-Semitism that we survive as a race: at least that is what I believe."—Albert Einstein, English translation by A. Engel, The Collected Papers of Albert Einstein, Volume 7, Document 37, Princeton University Press, (2002), p. 159.

Einstein was not an original thinker. In fact, Einstein was an habitual and psychopathic plagiarist. His dreadful views on "race" and segregation were first iterated by such prominent Jews as Spinoza and Theodor Herzl. They were cliches among racist Zionists.

In 1896, racist Zionist Theodor Herzl wrote his widely read book The Jewish State,

"Great exertions will not be necessary to spur on the movement. Anti-Semites provide the requisite impetus. They need only do what they did before, and then they will create a love of emigration where it did not previously exist, and strengthen it where it existed before. [***] I imagine that Governments will, either voluntarily or under pressure from the Anti-Semites, pay certain attention to this scheme; and they may perhaps actually receive it here and there with a sympathy which they will also show to the Society of Jews."— T. Herzl, A Jewish State: An Attempt at a Modern Solution of the Jewish Question, The Maccabaean Publishing Co., New York, (1904), pp. 68, 93.

Einstein stated in 1938,


The formation of groups has an invigorating effect in all spheres of human striving, perhaps mostly due to the struggle between the convictions and aims represented by the different groups. The Jews, too, form such a group with a definite character of its own, and anti-Semitism is nothing but the antagonistic attitude produced in the non-Jews by the Jewish group. This is a normal social reaction. But for the political abuse resulting from it, it might never have been designated by a special name.

What are the characteristics of the Jewish group? What, in the first place, is a Jew? There are no quick answers to this question. The most obvious answer would be the following: A Jew is a person professing the Jewish faith. The superficial character of this answer is easily recognized by means of a simple parallel. Let us ask the question: What is a snail? An answer similar in kind to the one given above might be: A snail is an animal inhabiting a snail shell. This answer is not altogether incorrect; nor, to be sure, is it exhaustive; for the snail shell happens to be but one of the material products of the snail. Similarly, the Jewish faith is but one of the characteristic products of the Jewish community. It is, furthermore, known that a snail can shed its shell without thereby ceasing to be a snail. The Jew who abandons his faith (in the formal sense of the word) is in a similar position. He remains a Jew.




Perhaps even more than on its own tradition, the Jewish group has thrived on oppression and on the antagonism it has forever met in the world. Here undoubtedly lies one of the main reasons for its continued existence through so many thousands of years."—A. Einstein, "Why do They Hate the Jews?", Collier's, Volume 102, (26 November 1938); reprinted in Ideas and Opinions, Crown, New York, (1954), pp. 191-198, at 194, 196. Einstein expressed himself in a similar way to Peter A. Bucky, P. A. Bucky, Einstein, and A. G. Weakland, The Private Albert Einstein, Andrews and McMeel, Kansas City, (1992), p. 87.

Albert Einstein was parroting racist political Zionist leader Theodor Herzl, who wrote in his book The Jewish State,

"Oppression and persecution cannot exterminate us. No nation on earth has survived such struggles and sufferings as we have gone through. Jew-baiting has merely stripped off our weaklings; the strong among us were invariably true to their race when persecution broke out against them. This attitude was most clearly apparent in the period immediately following the emancipation of the Jews. Later on, those who rose to a higher degree of intelligence and to a better worldly position lost their communal feeling to a very great extent. Wherever our political well-being has lasted for any length of time, we have assimilated with our surroundings. I think this is not discreditable. Hence, the statesman who would wish to see a Jewish strain in his nation would have to provide for the duration of our political well-being; and even Bismarck could not do that. [***] The Governments of all countries scourged by Anti-Semitism will serve their own interests in assisting us to obtain the sovereignty we want. [***] Great exertions will not be necessary to spur on the movement. Anti-Semites provide the requisite impetus. They need only do what they did before, and then they will create a love of emigration where it did not previously exist, and strengthen it where it existed before. [***] I imagine that Governments will, either voluntarily or under pressure from the Anti-Semites, pay certain attention to this scheme; and they may perhaps actually receive it here and there with a sympathy which they will also show to the Society of Jews."—T. Herzl, A Jewish State: An Attempt at a Modern Solution of the Jewish Question, The Maccabaean Publishing Co., New York, (1904), pp. 5-6, 25, 68, 93.

In 1938, Einstein stated in his essay "Our Debt to Zionism",

"Rarely since the conquest of Jerusalem by Titus has the Jewish community experienced a period of greater oppression than prevails at the present time. [***] Yet we shall survive this period too, no matter how much sorrow, no matter how heavy a loss in life it may bring. A community like ours, which is a community purely by reason of tradition, can only be strengthened by pressure from without."—A. Einstein, "Our Debt to Zionism", Out of My Later Years, Carol Publishing Group, New York, (1995), pp. 262-264, at 262.

Theodor Herzl wrote,

"What would you say, for example, if I did not deny there are good aspects of anti-Semitism? I say that anti-Semitism will educate the Jews. In fifty years, if we still have the same social order, it will have brought forth a fine and presentable generation of Jews, endowed with a delicate, extremely sensitive feeling for honor and the like."—Theodor Herzl, as quoted by Amos Elon, Herzl, Holt, Rinehart and Winston, New York, (1975), pp. 114-115.

Herzl wrote in his diary,

"the Pressburg anti-Semite Ivan von Simonyi [***] Loves me!"—T. Herzl, English translation by H. Zohn, R. Patai, Editor, The Complete Diaries of Theodor Herzl, Volume 1, Herzl Press, New York, (1960), p. 317.

Herzl also stated,

"In the beginning we shall be supported by anti-Semites through a recrudescence* of persecution (for I am convinced that they do not expect success and will want to exploit their 'conquest.')"—T. Herzl, English translation by H. Zohn, R. Patai, Editor, The Complete Diaries of Theodor Herzl, Volume 1, Herzl Press, New York, (1960), p. 56.

Herzl believed,

"The anti-Semites will become our most dependable friends, the anti-Semitic countries our allies."—T. Herzl, English translation by H. Zohn, R. Patai, Editor, The Complete Diaries of Theodor Herzl, Volume 1, Herzl Press, New York, (1960), p. 84.

Herzl declared the virtue and justice, in his racist mind, of anti-Semitism,

"[W]e want to let respectable anti-Semites participate in our project [***] Present-day anti-Semitism can only in a very few places be taken for the old religious intolerance. For the most part it is a movement among civilized nations whereby they try to exorcize a ghost from out of their own past. [***] The anti-Semites will have carried the day. Let them have this satisfaction, for we too shall be happy. They will have turned out to be right because they are right. They could not have let themselves be subjugated by us in the army, in government, in all of commerce, as thanks for generously having let us out of the ghetto. Let us never forget this magnanimous deed of the civilized nations. [***] Thus, anti-Semitism, too, probably contains the divine Will to Good, because it forces us to close ranks, unites us through pressure, and through our unity will make us free."— T. Herzl, English translation by H. Zohn, R. Patai, Editor, The Complete Diaries of Theodor Herzl, Volume 1, Herzl Press, New York, (1960), pp. 143, 171, 182, 231.

In 1897, Herzl told the First Zionist Congress,

"The feeling of communion, of which we have been so bitterly accused, had commenced to weaken when anti-Semitism attacked us. Anti-Semitism has restored it. We have, so to speak, gone home. Zionism is the return home of Judaism even before the return to the land of the Jews."—"The Zionist Congress: Full Report of the Proceedings", The Jewish Chronicle, (3 September 1897), pp. 10-15, at 11.

Racist Zionist Max Nordau wrote in 1905,

"Anti-Semitism has also taught many educated Jews the way back to their people."—M. Nordau and G. Gottheil, Zionism and Anti-Semitism, Fox, Duffield & Company, (1905), p. 19.

Like Herzl, Einstein stated that Jews exercised undue influence in Germany. Einstein wrote in the Juedische Rundschau, on 21 June 1921, on pages 351-352,

"This phenomenon [i. e. Anti-Semitism] in Germany is due to several causes. Partly it originates in the fact that the Jews there exercise an influence over the intellectual life of the German people altogether out of proportion to their number. While, in my opinion, the economic position of the German Jews is very much overrated, the influence of Jews on the Press, in literature, and in science in Germany is very marked, as must be apparent to even the most superficial observer. This accounts for the fact that there are many anti-Semites there who are not really anti-Semitic in the sense of being Jew-haters, and who are honest in their arguments. They regard Jews as of a nationality different from the German, and therefore are alarmed at the increasing Jewish influence on their national entity. [***] But in Germany the judgement of my theory depended on the party politics of the Press[.]"—A. Einstein, "Jewish Nationalism and Anti-Semitism", The Jewish Chronicle, (17 June 1921), p. 16.

Einstein's Jewish racism made him disloyal to Germany and treacherous. On 8 July 1901, Einstein wrote,

"There is no exaggeration in what you said about the German professors. I have got to know another sad specimen of this kind — one of the foremost physicists of Germany."—A. Einstein to J. Winteler, English translation by A. Beck, The Collected Papers of Albert Einstein, Volume 1, Document 115, Princeton University Press, (1987), pp. 176-177, at 177.

Einstein wrote sometime after 1 January 1914,

"A free, unprejudiced look is not at all characteristic of the (adult) Germans (blinders!)."—A. Einstein, English translation by A. Beck, The Collected Papers of Albert Einstein, Volume 5, Document 499, Princeton University Press, (1995), pp. 373-374, at 374.

After the First World War, Einstein and some of his friends alluded to much earlier conversations with Einstein, where he had correctly predicted the eventual outcome of the war. In his diaries, Romain Rolland recorded his conversations with Einstein in Switzerland at their meeting of 16 September 1915,

"What I hear from [Einstein] is not exactly encouraging, for it shows the impossibility of arriving at a lasting peace with Germany without first totally crushing it. Einstein says the situation looks to him far less favorable than a few months back. The victories over Russia have reawakened German arrogance and appetite. The word 'greedy' seems to Einstein best to characterize Germany. [***] Einstein does not expect any renewal of Germany out of itself; it lacks the energy for it, and the boldness for initiative. He hopes for a victory of the Allies, which would smash the power of Prussia and the dynasty. . . . Einstein and Zangger dream of a divided Germany—on the one side Southern Germany and Austria, on the other side Prussia. [***] We speak of the deliberate blindness and the lack of psychology in the Germans."—R. Romain, La Conscience de l'Europe, Volume 1, pp. 696ff. English translation from A. Foelsing, Albert Einstein: A Biography, Viking, New York, (1997), pp. 365-367. See also: Letter from A. Einstein to R. Romain of 15 September 1915, The Collected Papers of Albert Einstein, Volume 8, Document 118, Princeton University Press, (1998); and Letter from A. Einstein to R. Romain of 22 August 1917, The Collected Papers of Albert Einstein, Volume 8, Document 374, Princeton University Press, (1998).

Jews often sought to Balkanize nations so as to weaken the power of any faction within a nation and to create perpetual agitation between the nations which could be exploited for profit and other Jewish gains. For example, the Rothschilds created the American Civil War and profited from the debts it generated. They hoped to divide America into two nations and to pit these against one another. They were successful. Jews had long been pitting North German Protestants against South German and Austrian Catholics. Jews were the motive force behind the Kulturkampf. After creating these divides and promoting perpetual agitations amongst neighbors, Jewry could then fund one side against the other to destroy it whenever Jewry decided to wreck a given nation.

Einstein's dreams during the First World War remind one of the "Carthaginian Peace" of the Henry Morgenthau, Jr. plan for the destruction of Germany following the Second World War. Morgenthau worked with Lord Cherwell (Frederick Alexander Lindemann), Churchill's friend and advisor, who planned to bomb German civilian populations into submission. Lindemann studied under Einstein's friend, Walther Nernst, who worked with Fritz Haber, a Jewish developer of poisonous gas. James Bacque argues that the Allies, under the direction of General Eisenhower, starved hundreds of thousands, if not millions of German prisoners of war to death. [J. Bacque, Other Losses: An Investigation into the Mass Deaths of German Prisoners at the Hands of the French and Americans after World War II, Stoddart,Toronto, (1989).]

Einstein often spoke in genocidal and racist terms against Germany, and for the Jews and England, and he betrayed Germany before, during and after the war. Einstein's Jewish treachery and that of other such Jewish traitors as Georg Bernhard, Theodor Wolff and Maximilian Harden, who "stabbed Germany in the back" during and after World War I, led to Hitler's rise to power. Einstein wrote to Paul Ehrenfest on 22 March 1919,

"[The Allied Powers] whose victory during the war I had felt would be by far the lesser evil are now proving to be only slightly the lesser evil. [***] I get most joy from the emergence of the Jewish state in Palestine. It does seem to me that our kinfolk really are more sympathetic (at least less brutal) than these horrid Europeans. Perhaps things can only improve if only the Chinese are left, who refer to all Europeans with the collective noun 'bandits.'"—Letter from A. Einstein to Paul Ehrenfest of 22 March 1919, English translation by A. Hentschel, The Collected Papers of Albert Einstein, Volume 9, Document 10, Princeton Univsersity Press, (2004), pp. 9-10, at 10.

While responsible people were trying to preserve some sanity in the turbulent period following World War I, racist Zionists including Albert Einstein sought to validate and encourage the racism of anti-Semites. The Dreyfus Affair taught them that anti-Semitism had a powerful effect to unite Jews around the world.

The Zionists were afraid that the "Jewish race" was disappearing through assimilation. They wanted to use anti-Semitism to force the segregation of Jews from Gentiles and to unite Jews, and thereby preserve the "Jewish race". They hoped that if they put a Hitler-type into power—as Zionists had done in the past, they could use him to herd up the Jews of Europe and force these Jews into Palestine against their will. This would also help the Zionists to inspire distrust of, and contempt for, Gentile government, while giving the Zionists the moral high-ground in international affairs, despite the fact that the Zionists were secretly behind the atrocities.

Albert Einstein wrote to Max Born on 9 November 1919. In this letter, Einstein encouraged anti-Semitism and advocated segregation (one must wonder what role Albert's increasing racism played in his divorce from Mileva Maric, who was a Gentile Serb whom Einstein's racist mother hated),

"Antisemitism must be seen as a real thing, based on true hereditary qualities, even if for us Jews it is often unpleasant. I could well imagine that I myself would choose a Jew as my companion, given the choice. On the other hand I would consider it reasonable for the Jews themselves to collect the money to support Jewish research workers outside the universities and to provide them with teaching opportunities."—M. Born, The Born-Einstein Letters, Walker and Company, New York, (1971), p. 16.

In 1933, the Zionists publicly declared their allegiance to the Nazis. They wrote in the Juedische Rundshau on 13 June 1933,

"Zionism recognizes the existence of the Jewish question and wants to solve it in a generous and constructive manner. For this purpose, it wants to enlist the aid of all peoples; those who are friendly to the Jews as well as those who are hostile to them, since according to its conception, this is not a question of sentimentality, but one dealing with a real problem in whose solution all peoples are interested."—English translation in: K. Polkehn, "The Secret Contacts: Zionism and Nazi Germany, 1933-1941", Journal of Palestine Studies, Volume 5, Number 3/4, (Spring-Summer, 1976), pp. 54-82, at 59.

On 21 June 1933, the Zionists issued a declaration of their position with respect to the Nazi regime, in which they expressed a belief in the legitimacy of the Nazis' racist belief system and condemned anti-Fascist forces. [See: L. S. Dawidowicz, "The Zionist Federation of Germany Addresses the New German State", A Holocaust Reader, Behrman House, Inc., West Orange, New Jersey, (1976), pp. 150-155. See also: H. Tramer, Editor, S. Moses, In zwei Welten: Siegfried Moses zum fuenfundsiebzigsten Geburtstag, Verlag Bitaon, Tel-Aviv, (1962), pp. 118.ff; cited in K. Polkehn, "The Secret Contacts: Zionism and Nazi Germany, 1933-1941", Journal of Palestine Studies, Volume 5, Number 3/4, (Spring-Summer, 1976), pp. 54-82, at 59.]

Einstein's close friend and collaborator Michele Besso wrote that it might have been Albert Einstein's racism and bigotry which caused him to separate from his first wife Mileva Maric in 1914. Besso wrote to Einstein on 17 January 1928,

"[. . .]perhaps it is due in part to me, with my defense of Judaism and the Jewish family, that your family life took the turn that it did, and that I had to bring Mileva from Berlin to Zurich[.]"—English translation quoted from J. Stachel, "Einstein's Jewish Identity", Einstein from 'B' to 'Z', Birkhaeuser, Boston, Basel, Berlin, (2002), pp. 57-83, at 78. Stachel cites M. Besso, A. Einstein, Correspondance, 1903-1955, Hermann, Paris, (1972), p. 238.

The hypocrisy of racist Zionists often manifested itself. Einstein was but one of many racist Zionist Jews who married a Gentile. As another example, consider the fact that racist Zionist Moses Hess was married to a Christian Gentile prostitute named Sybille Pritsch.

Einstein may have been affected by his mother's early racist opposition to his relationship with Maric. Another factor in the Einsteins' divorce was, of course, Albert's incestuous relationship with his cousin Else Einstein, and his desire to bed her daughters, as well as Albert's general promiscuity—some believe he was a syphilitic whore monger.

Albert Einstein opposed his sister Maja's marriage to the Gentile Paul Winteler on racist grounds and thought that they should divorce. Albert Einstein wrote to Michele Besso on 12 December 1919 and stated that,

"No mixed marriages are any good (Anna says: oh!)"—Letter from A. Einstein to M. Besso of 12 December 1919, English translation by A. Hentschel, The Collected Papers of Albert Einstein, Volume 9, Document 207, Princeton University Press, (2004), pp. 178-179, at 179.

Besso was married to a Gentile, Anna Besso-Winteler. Denis Brian wrote,

"When asked what he thought of Jews marrying non-Jews, which, of course, had been the case with him and Mileva, [Albert Einstein] replied with a laugh, 'It's dangerous, but then all marriages are dangerous.'"—D. Brian, The Unexpected Einstein: The Real Man Behind the Icon, Wiley, Hoboken, New Jersey, (2005), p. 42.

On 3 April 1920, Einstein wrote, criticizing assimilationist Jews,

"And this is precisely what he does not want to reveal in his confession. He talks about religious faith instead of tribal affiliation, of 'Mosaic' instead of 'Jewish' because the latter term, which is much more familiar to him, would emphasize affiliation to his tribe."—A. Einstein, English translation by A. Engel, The Collected Papers of Albert Einstein, Volume 7, Document 34, Princeton University Press, (2002), pp. 153-155, at 153.

After declaring that Jewish children segregate due to natural forces and that they are "different from other children", not due to religion or tradition, but due to genetic features and "heritage", Einstein continued his 3 April 1920 statement,

"With adults it is quite similar as with children. Due to race and temperament as well as traditions (which are only to a small extent of religious origin) they form a community more or less separate from non-Jews. [***] It is this basic community of race and tradition that I have in mind when I speak of 'Jewish nationality.' In my opinion, aversion to Jews is simply based upon the fact that Jews and non-Jews are different. [***] Where feelings are sufficiently vivid there is no shortage of reasons; and the feeling of aversion toward people of a foreign race with whom one has, more or less, to share daily life will emerge by necessity."—A. Einstein, English translation by A. Engel, The Collected Papers of Albert Einstein, Volume 7, Document 34, Princeton University Press, (2002), pp. 153-155, at 153-154.

Einstein made similar comments in a document dated sometime "after 3 April 1920". Einstein was in agreement with Philipp Lenard that a "Jewish heritage" (read for "heritage", "racial instinct") could be seen in intellectual works published by Jews. Einstein stated,

"The psychological root of anti-Semitism lies in the fact that the Jews are a group of people unto themselves. Their Jewishness is visible in their physical appearance, and one notices their Jewish heritage in their intellectual works, and one can sense that there are among them deep connections in their disposition and numerous possibilities of communicating that are based on the same way of thinking and of feeling. The Jewish child is already aware of these differences as soon as it starts school. Jewish children feel the resentment that grows out of an instinctive suspicion of their strangeness that naturally is often met with a closing of the ranks. [***] [Jews] are the target of instinctive resentment because they are of a different tribe than the majority of the population."—A. Einstein, English translation by A. Engel, The Collected Papers of Albert Einstein, Volume 7, Document 35, Princeton University Press, (2002), pp. 156-157.

Albert Einstein often referred to Jews as "tribesmen" and Jewry as the "tribe". Fellow German Jew Fritz Haber was outraged at Albert Einstein's racist treachery and disloyalty. Einstein confirmed that he was disloyal and a racist, and was obligated,

"[. . .] to step in for my persecuted and morally depressed fellow tribesmen, as far as this lies within my power[.]"—A. Einstein quoted in: H. Gutfreund, "Albert Einstein and the Hebrew University", J. Renn, Editor, Albert Einstein Chief Engineer of the Universe: One Hundred Authors for Einstein, Wiley-VCH, Berlin, (2005), pp. 314-318, at 316.

Einstein bore no such loyalty to Germans, who had fed him and made him famous. In fact, Einstein wanted to exterminate Gentile Germans.

In a draft letter of 3 April 1920, Einstein wrote that children are conscious of "racial characteristics" and that this alleged "racial" gulf between children results in conflicts, which instill a sense of foreigness in the persecuted child. Einstein wrote,

"Unter den Kindern war besonders in der Volksschule der Antisemitismus lebendig. Er gruendete ich auf die den Kindern merkwuerdig bewussten Rassenmerkmale und auf Eindruecke im Religionsunterricht. Thaetliche Angriffe und Beschimpfungen auf dem Schulwege waren haeufig, aber meist nicht gar zu boesartig. Sie genuegten immerhin, um ein lebhaftes Gefuehl des Fremdseins schon im Kinde zu befestigen."—Letter from A. Einstein to P. Nathan of 3 April 1920, The Collected Papers of Albert Einstein, Volume 9, Document 366, Princeton University Press, (2004), p. 492. Also: The Collected Papers of Albert Einstein, Volume 1, Princeton University Press, (1987), p. lx, note 44.

Like Adolf Stoecker before him, [See: P. W. Massing, Rehearsal for Destruction: A Study of Political Anti-Semitism in Imperial Germany, Howard Fertig, New York, (1967), pp. 278-294.] Albert Einstein advocated the segregation of Jewish students. Peter A. Bucky quoted Albert Einstein,

"I think that Jewish students should have their own student societies. [***] One way that it won't be solved is for Jewish people to take on Christian fashions and manners. [***] In this way, it is entirely possible to be a civilized person, a good citizen, and at the same time be a faithful Jew who loves his race and honors his fathers."—P. A. Bucky, Einstein, and A. G. Weakland, The Private Albert Einstein, Andrews and McMeel, Kansas City, (1992), p. 88.

Einstein also stated,

"We must be conscious of our alien race and draw the logical conclusions from it. [***] We must have our own students' societies and adopt an attitude of courteous but consistent reserve to the Gentiles. [***] It is possible to be [***] a faithful Jew who loves his race and honours his fathers."—A. Einstein, The World As I See It, Citadel, New York, (1993), pp. 107-108.

Einstein had a reputation as a rabid anti-assimilationist. He was an ardent Jewish segregationist. Here again Einstein merely parroted the racist anti-assmilationism of his Zionist predecessors, like Solomon Schechter who dreaded assimilation more than pogroms—and one notes that Zionists encouraged pogroms in order to discourage assimilation.

Others repeated Theodor Herzl's theme, that Jews could not assimilate, because the presence of Jews in a host nation ultimately led to anti-Semitism due to Jewish parasitism—according to Herzl. Hilaire Belloc was a strong advocate of the view that Jews should not integrate. Belloc published a book on the subject entitled The Jews in 1922, and expressed similar convictions in G. K.'s Weekly in the 1930's. Belloc wrote biographies of men who had fallen under the influence of Zionists, like Oliver Cromwell and Napoleon. Belloc, however, was strongly opposed to Nazism. Douglas Reed took a similar Zionist stance on the alleged unassimilability of Jews in the late 1930's, though he later opposed Zionism. [See: D. Reed, Disgrace Abounding, Jonathan Cape, London, (1939).]

Racist Zionist Solomon Schecter stated, in harmony with numerous political Zionists, though in opposition to the vast majority of Jews,

"It is this kind of assimilation [the death of a "race" through integration], with the terrible consequences indicated, that I dread most; even more than pogroms."—S. Schechter, Zionism: A Statement, Federation of American Zionists, New York, (1906); reprinted in the relevant part in A. Hertzberg, The Zionist Idea, Harper Torchbooks, New York, (1959), p. 507.

On 15 March 1921, Kurt Blumenfeld wrote to Chaim Weizmann,

"Einstein [***] is interested in our cause most strongly because of his revulsion from assimilatory Jewry."—J. Stachel, Einstein from 'B' to 'Z', Birkhaeuser, Boston, (2002), p. 79, note 41.

Einstein stated in 1921,

"To deny the Jew's nationality in the Diaspora is, indeed, deplorable. If one adopts the point of view of confining Jewish ethnical nationalism to Palestine, then one, to all intents and purposes, denies the existence of a Jewish people. In that case one should have the courage to carry through, in the quickest and most complete manner, entire assimilation. We live in a time of intense and perhaps exaggerated nationalism. But my Zionism does not exclude in me cosmopolitan views. I believe in the actuality of Jewish nationality, and I believe that every Jew has duties towards his coreligionists. [***] [T]he principal point is that Zionism must tend to strengthen the dignity and self-respect of the Jews in the Diaspora. I have always been annoyed by the undignified assimilationist cravings and strivings which I have observed in so many of my friends."—A. Einstein, "Jewish Nationalism and Anti-Semitism", The Jewish Chronicle, (17 June 1921), p. 16.

In 1921, Einstein declared, referring to Eastern European Jews,

"These men and women retain a healthy national feeling; it has not yet been destroyed by the process of atomisation and dispersion."—J. Stachel, "Einstein's Jewish Identity", Einstein from 'B' to 'Z', Birkhaeuser, Boston, (2002), p. 65. Stachel cites, About Zionism: Speeches and Letters, Macmillan, New York, (1931), pp. 48-49. For Zionist Ha-Am's use of the image of atomisation and dispersion, see: A. Hertzberg, The Zionist Idea, Harper Torchbooks, New York, (1959), p. 276.

On 1 July 1921, Einstein was quoted in the Juedische Rundshau on page 371,

"Let us take brief look at the development of German Jews over the last hundred years. With few exceptions, one hundred years ago our forefathers still lived in the Ghetto. They were poor and separated from the Gentiles by a wall of religious tradition, secular lifestyles and statutory confinement and were confined in their spiritual development to their own literature, only relatively weakly influenced by the forceful progress which intellectual life in Europe had undergone in the Renaissance. However, these little noticed, modestly living people had one thing over us: Every one of them belonged with all his heart to a community, into which he was incorporated, in which he felt a worthwhile member, in which nothing was asked of him which conflicted with his normal processes of thought. Our forefathers of that era were pretty pathetic both bodily and spiritually, but—in social relations—in an enviable state of mental equilibrium. Then came emancipation. It offered undreamt of opportunities for advancement. The isolated individual quickly found their way into the upper financial and social circles of society. They eagerly absorbed the great achievements of art and science which the Occidentals had created. They contributed to the development with passionate affection, and themselves made contributions of lasting value. They thereby took on the lifestyle of the Gentile world, turning away from their religious and social traditions in growing masses—took on Gentile customs, manners and mentality. It appeared as if they were being completely dissolved into the numerically superior, politically and culturally better organized host peoples, such that no trace of them would be left after a few generations. The complete eradication of the Jewish nationality in Middle and Western Europe appeared to be inevitable. However, it didn't turn out that way. It appears that racially distinct nations have instincts which work against interbreeding. The adaptation of the Jews to the European peoples among whom they have lived in language, customs and indeed even partially in religious practices was unable to eliminate all feelings of foreigness which exist between Jews and their European host peoples. In short, this spontaneous feeling of foreigness is ultimately due to a loss of energy. For this reason, not even well-meant arguments can eradicate it. Nationalities do not want to be mixed together, rather they want to go their own separate ways. A state of peace can only be achieved by mutual tolerance and respect."

Einstein stated that Jews should not participate in the German Government,

"I regretted the fact that [Rathenau] became a Minister. In view of the attitude which large numbers of the educated classes in Germany assume towards the Jews, I have always thought that their natural conduct in public should be one of proud reserve."—R. W. Clarck, Einstein, the Life and Times, World Publishing Company, USA, (1971), p. 292. Clarck refers to: Neue Rundschau, Volume 33, Part 2, pp. 815-816.

Einstein merely parroted the Zionist Party line. Werner E. Mosse wrote,

"While the leaders of the CV saw it as their special duty to represent the interests of the German Jews in the active political struggle, Zionism stood for. . . systematic Jewish non-participation in German public life. It rejected as a matter of principle any participation in the struggle led by the CV."—W. E. Mosse, "Die Niedergang der deutschen Republik und die Juden", The Crucial Year 1932, p. 38; English translation in: K. Polkehn, "The Secret Contacts: Zionism and Nazi Germany, 1933-1941", Journal of Palestine Studies, Volume 5, Number 3/4, (Spring-Summer, 1976), pp. 54-82, at 56-57.

In 1925, Einstein wrote in the official Zionist organ Juedische Rundschau,

"By study of their past, by a better understanding of the spirit [Geist] that accords with their race, they must learn to know anew the mission that they are capable of fulfilling. [***] What one must be thankful to Zionism for is the fact that it is the only movement that has given many Jews a justified pride, that it has once again given a despairing race the necessary faith, if I may so express myself, given new flesh to an exhausted people."—English translation by John Stachel in J. Stachel, "Einstein's Jewish Identity", Einstein from 'B' to 'Z', Birkhaeuser, Boston, (2002), p. 67. Stachel cites, "Botschaft", Juedische Rundschau, Volume 30, (1925), p. 129; French translation, La Revue Juive, Volume 1, (1925), pp. 14-16.

On 12 October 1929, Albert Einstein wrote to the Manchester Guardian,

"In the re-establishment of the Jewish nation in the ancient home of the race, where Jewish spiritual values could again be developed in a Jewish atmosphere, the most enlightened representatives of Jewish individuality see the essential preliminary to the regeneration of the race and the setting free of its spiritual creativeness."—J. Stachel, "Einstein's Jewish Identity", Einstein from 'B' to 'Z', Birkhaeuser, Boston, (2002), p. 65. Stachel cites, About Zionism: Speeches and Letters, Macmillan, New York, (1931), pp. 78-79.

Einstein's public racism eventually waned, but he continued to publicly express his segregationist philosophy in the same terms as anti-Semites, as well as his belief that Jews "thrived on" and owed their "continued existence" to anti-Semitism. Einstein stated in December of 1930 to an American audience,

"There is something indefinable which holds the Jews together. Race does not make much for solidarity. Here in America you have many races, and yet you have the solidarity. Race is not the cause of the Jews' solidarity, nor is their religion. It is something else—which is indefinable."—A. Einstein quoted in "Einstein on Arrival Braves Limelight for Only 15 Minutes", The New York Times, (12 December 1930), pp. 1, 16, at 16.

Einstein's confusing public statement perhaps resulted from his desire to promote multi-culturalism in America, which had the benefit of freeing up Jewish immigration to the United States. [See: E. A. Ross, The Old World in the New: The Significance of past and Present Immigration to the American People, Century Company, New York, (1914), p. 144.] Einstein was also likely parroting, or trying to parrot, a fellow anti-assimilationist political Zionist whose pamphlet was well known in America, Solomon Schechter and his Zionism: A Statement, Federation of American Zionists, New York, (1906), in which Schechter states, among other things,

"Zionism is an ideal, and as such is indefinable."—Reprinted in the relevant part in A. Hertzberg, The Zionist Idea, Harper Torchbooks, New York, (1959), p. 505.

Einstein avowed, circa 3 April 1920, that,

"If what anti-Semites claim were true, then indeed there would be nothing weaker, more wretched, and unfit for life, than the German people"—A. Einstein, English translation by A. Engel, The Collected Papers of Albert Einstein, Volume 7, Document 35, Princeton University Press, (2002), pp. 156-157.

Einstein often avowed that the anti-Semites' beliefs were true, and, hence, Einstein wished the Germans dead. When discussing the meaning of life, Einstein spoke to Peter A. Bucky about persons and creatures who "[do] not deserve to be in our world" and are "hardly fit for life." [P. A. Bucky, Einstein, and A. G. Weakland, The Private Albert Einstein, Andrews and McMeel, Kansas City, (1992), p. 111.]

Einstein's language is quite similar to the language of Hitler's "T4" "Euthanasia-Programme".

After siding with Germany's enemies in the First World War—while living in Germany, and after intentionally provoking Germans into increased anti-Semitism, which he thought was good for Jews, and after defaming German Nobel Prize laureates in the international press to the point where they felt obliged to join Hitler's cause, which cause eventually resulted in the genocide of Europe's Jews; Einstein sponsored the production of genocidal weapons to mass murder Germans, whom he had hated all of his life, in the famous letter to President Roosevelt that Einstein signed urging Roosevelt to begin the development of atomic bombs—before the mass murder of Jews had begun. [Cf. A. Unsoeld, "Albert Einstein — Ein Jahr danach", Physikalische Blaetter, Volume 36, (1980), pp.337-339; and Volume 37, Number 7, (1981), p. 229.]

Einstein callously asserted that the use of atomic bombs on civilian populations was "morally justified". I quote Einstein without delving into the question of who first bombed civilian centers,

"It should not be forgotten that the atomic bomb was made in this country as a preventive measure; it was to head off its use by the Germans, if they discovered it. The bombing of civilian centers was initiated by the Germans and adopted by the Japanese. To it the Allies responded in kind—as it turned out, with greater effectiveness—and they were morally justified in doing so."—A. Einstein, "Atomic War or Peace", Atlantic Monthly, (November, 1945, and November 1947); as reprinted in: A. Einstein, Ideas and Opinions, Crown, New York, (1954), p. 125.

Einstein advocated genocidal collective punishment,

"The Germans as an entire people are responsible for these mass murders and must be punished as a people if there is justice in the world and if the consciousness of collective responsibility in the nations is not to perish from the earth entirely."—A. Einstein, "To the Heroes of the Battle of the Warsaw Ghetto", Bulletin of the Society of Polish Jews, New York, (1944), reprinted in Ideas and Opinions, Crown, New York, (1954), pp. 212-213.

Einstein also stated,

"It is possible either to destroy the German people or keep them suppressed; it is not possible to educate them to think and act along democratic lines in the foreseeable future."—A. Einstein, quoted in O. Nathan and H. Norton, Einstein on Peace, Avenel Books, New York, (1981), p. 331.

Albrecht Foelsing has assembled a compilation of post-WW II quotations from Einstein, which evince Einstein's lifelong habit of stereotyping people based on their ethnicity. Einstein expressed his hatred to Max Born,

"With the Germans having murdered my Jewish brethren in Europe, I do not wish to have anything more to do with Germans, not even with a relatively harmless Academy. [***] The crimes of the Germans are really the most hideous that the history of the so-called civilized nations has to show. [***] [It was] evident that a proud Jew no longer wishes to be connected with any kind of German official event or institution. [***] After the mass murder committed by the Germans against my Jewish brethren I do not wish any publications of mine to appear in Germany."—A. Einstein quoted in A. Foelsing, Albert Einstein: A Biography, Viking, New York, (1997), pp. 727-728.

Einstein wrote to Born on 15 September 1950 that his views towards Germans predated the Nazi period,

"I have not changed my attitude to the Germans, which, by the way, dates not just from the Nazi period. All human beings are more or less the same from birth. The Germans, however, have a far more dangerous tradition than any of the other so-called civilized nations. The present behavior of these other nations towards the Germans merely proves to me how little human beings learn even from their most painful experiences."—A. Einstein quoted in M. Born, The Born-Einstein Letters, Walker and Company, New York, (1971), p. 189.

On learning that Born would return to Germany, Einstein wrote on 12 October 1953,

"If anyone can be held responsible for the fact that you are migrating back to the land of the mass-murderers of our kinsmen, it is certainly your adopted fatherland — universally notorious for its parsimony."—A. Einstein quoted in M. Born, The Born-Einstein Letters, Walker and Company, New York, (1971), p. 199.

Einstein's statements and those of other like-minded racist Zionists threw fuel on the fire of Nazi Zionism, which was begun and ruled by crypto-Jews. The Einsteinian Zionist promotion of anti-Semitism is reflective of the spirit and tone enunciated in the Protocols of the Learned Elders of Zion, Number 9, which states,

"Nowadays, if any States raise a protest against us, it is only pro forma at our discretion, and by our direction, for their anti-Semitism is indispensable to us, for the management of our lesser brethren."—L. Fry, Waters Flowing Eastward: The War Against the Kingship of Christ, TBR Books, Washington, D. C., (2000), p. 137.

More on Einstein's racism can be found in my book The Manufacture and Sale of Saint Einstein which is available for free online at:

Monday, December 03, 2007

Banking Reforms, or Bank Bailouts? How the American People Will Suffer the Fate of the Third World If We Are Not Vigilant

Christopher Jon Bjerknes

I have observed several monetary reform movements in the "Patriot Community" which hype "banking reforms". These take two general forms. One proposes that we go on the "Gold Standard" and permit specie payments. The other proposes a fiat money system run by the government. Both, as commonly proposed, serve the interests of the bankers, and not the interests of the American People.

If we were to go on the Gold Standard, then we would first have to obtain the gold. This can only be done by borrowing the gold at interest, or confiscating it. If we borrow the gold needed to create the money supply, at interest, we cannot pay back the loan because we will have to borrow more gold simply to pay the interest on the debt, and we require the initial gold which we borrowed in order to have a money supply, in order to maintain the money supply.

In addition, the Gold Standard affords the bankers with the opportunity to hoard the gold and ship it out of the country, causing deflation in America and inflation and positive growth in some other land or lands. The bankers would then be able to buy our goods, services and property at artificially low prices, and they would have the means to destroy our economy by restricting our money supply by melting and shipping off gold and by cutting back on loans. By simply holding gold and cutting back on loans, they would lose the interest on those loans, but would gain much greater benefits than their losses, from the reduced prices and foreclosures they would artificially manufacture.

Those pushing for a fiat money system, run by the government, would, on the face of it, appear to be working for the interests of the American People. However, they often state that we cannot and should not prosecute the bankers for their crimes against us, when that is exactly what we ought to do. They also protect the interests of the banks, not the People, by means of the mechanisms which they propose to put money into circulation, in effect bailing out the banks at the expense of the taxpayer. For example, one such group proposed that we pay off the national debt with debt free fiat money manufactured by the Federal Government.

This would cause massive inflation. Their "solution" is to bail out the banks and make the wealthy wealthier by paying off the national debt almost all at once, and the debts of the banks, with "government money", thereby passing on the debts the banks have created through fractional reserve banking onto the American taxpayer, much as the IMF and World Bank have passed along the debts of the Third World onto the American taxpayer, which useless and unproductive debts they deliberately created, and through which debts they profit.

This group justifies their proposal to bail out the banks as one means to contract the money supply, which they would grossly increase, by converting the fractional reserve system into one in which the banks would be required to maintain full reserves, but they accomplish this end by giving the banks the money with which to fill their reserves and freeing them of their criminal responsibility to pay back America the wealth they have fleeced from us through fractional reserve banking. In addition, this group would profit the bankers by paying off the debts which never should have accrued, and which were created by corrupt means. It is the wealthiest few who would profit from this system of paying off the national debt. They hold the title to it. This group who would be our "saviors" is no friend of the American People.

Another such group pushing for fiat money profits the bankers by paying off the national debt, granting the bankers immunity for their crimes, and giving the elite complete control over the issuance of money by means of putting government money into circulation on their terms. Always watch out for the proposals of our "saviors" and how they secure "our" debts with real assets, and how they propose that money be put into circulation. This is where you will find their true allegiance to the bankers.

For example, they will propose that debt free fiat money manufactured by the Federal Government be put into circulation by means of the government purchase of corporate bonds, or other such means which would provide their agents in the government with the ability to regulate business in America and provide them with a means to obtain inside information for the purposes of corrupt "speculation", which would no longer be speculation, but a rigged system. It is crucial for us to watch out for their proposed means of circulating money.

Watch how they protect the banks as a means of circulating money, and how they keep money out of the hands of the poor and middle class by proposing that it circulate through civil works projects, which appear on their face to be philanthropic. They appear to be philanthropists who propose that new money be circulated by giving it to local governments for projects which build infrastructure, etc.

However, they are in fact using the same corrupt means to fleece the American citizen that the World Bank and IMF used to fleece the Third World and the American taxpayer. They want to have the American People produce wasteful projects which profit them, not us, and to have us pay for their gains. It is a form of banker welfare, proposed as if philanthropic projects for Americans.

The Rothschilds raped the America People, and the Chinese and East Indians, in this very way in the 19th Century, having us pay for their railway systems and other projects, which were pitched to us as if philanthropic enterprises.

There are reasonable ways of introducing a fiat money system, but I do not intend to explore them here, rather, I wish to point out the traps which are being set for us by our "friends" and "saviors" in the "Patriot Movement". Much more needs to done than merely securing a stable debt free money supply. We need to recover monies which the bankers have stolen from us. We also need to distribute the wealth more equitably. We also need to improve the quality of our people and facilitate the growth of our economy in sustainable ways. Money is the grease, not the machine.

Hustlers in the "Patriot Movement" pitch us the snake oil panacea proposal that all our problems will be solved by simply reforming the banking system. They want to profit and immunize the banks in one way or another. We have to profit the American People and secure our future for generations to come, or we will be left as the Third World has been left, impoverished and debt ridden.

For example, we could reduce the tax burden by passing legislation which would make "social injustice" a cause of action for civil suit, quite literally instituting "class action law suits". Those who find themselves impoverished could sue the wealthy classes for damages. However, we ought to require that judgements for such claims take the form of interest bearing loans, which would compel the plaintiff-poor awarded judgements to perform certain equitable requirements meant to ensure their ability to pay back the loans to the wealthy-defendants. For example, the recipients of awards must make an honest effort to obtain work training and perform community service in order to receive payments, which will be obtained in judgements and held in trust to be distributed as the recipient becomes more productive and can put this capital to use with a reasonable expectation of success. They must also then make an honest effort to pay back the loans.

This system is a superior means of wealth transfer to taxation, in that; it taxes the wealthiest in order to provide justice to the poorest; it creates an incentive to the rich to improve the lot of the poor, and thereby reduce the rich elite's own burden, by providing the rich with a means to recoup their losses/investment through increasing the production and wealth of the poor so as to enable the poor to repay the loans; it prevents the creation of a welfare state; it creates an incentive for the poor to become more productive and provides them with the means to do so; etc.

We also have to drive a stake through the heart of the Israeli fifth column which is destroying our nation. We should create exceptions to the provisions of the ex post facto defense, where it can be shown that the normal functions of government to protect the citizens from criminal activity were circumvented by individuals or organizations. For example, if the Israeli fifth column in the United States has lobbied or otherwise engaged in pressuring the Congress and/or the President to prevent legislation which was necessary to protect the interests of the American People, and there are then laws passed or civil suits filed which prosecute the Israeli fifth column for criminal behavior which was "legal" when committed, but which was known to the fifth column to be against the interests of Americans at large, as proven by their lobbying and other efforts, then the fifth column should not be entitled to claim ex post facto provisions as a defense.

The same exceptions should apply to their traitorous warmongering campaigns. The fifth column knew well what behaviors were proscribed by the standards of that which is in the interests of the American People, which is why they lobbied to short circuit the mechanisms of government in the first place. Therefore, it cannot legitimately be claimed that they lacked knowledge of that which is proscribed by law given that they deliberately corrupted the process of the dutiful creation and potential execution of the law.

This issue is crucial to securing our economic future. World Jewry is destroying our future with its usury which employs war as a means of generating debt.

We have to recapture our wealth from the bankers and we can do this through taxation, law suit and by making it an issue of national security. But we also have to better ourselves so that we are more competitive and productive as a nation. We have to provide incentives to rich and poor for the equitable distribution of wealth. We have to ensure that the bankers do not exploit us, as they have exploited the Third World, with their agents posing as if enemies of the banks but who propose "reforms" drafted by the bankers themselves.

Sunday, December 02, 2007


Арутюн Саркисян, Сионизм от Теодора Герцля до лорда Ротшильда и Армянский вопрос,
«Армянский Вестник», №1-2 1999г / 2000г.

Arutyun Sarkisian, Chapters 1 & 2 of "Zionism from Theodor Herzl to Lord Rothschild and the Armenian Question", Armenian Bulletin, Number 1-2, (1999).

Arutyun Sarkisian, Chapters 3-5 of "Zionism from Theodor Herzl to Lord Rothschild and the Armenian Question", Armenian Bulletin, Number 1-2, (2000).