Hitler Germans And The Jewish Question

Errata slip inserted. Includes index. Bibliography: p. 389-405.

This book probes the background of the ultimately unexplainable evil of our century, the deliberate and unprovoked murder of millions of European Jews--and goes on to explore German reactions to that evil. Depicting the emergence in Weimar Germany of a new type of extreme anti-Semite, of which Hitler was the paramount example, Sarah Gordon discusses a number of related questions about the role of anti-Semitism in the rise of the Nazis and draws on hitherto unexamined Gestapo files, new data on court sentences, and a variety of other sources to describe the tiny numbers of courageous Germans who opposed Nazi anti-Semitism. She analyzes Hitler's own deranged world view, his use of his feelings about Jews as a political tool, and the extent of the German people's knowledge of his intentions and actions; she examines the history of German anti-Semitism from 1870 through the Nazi years; and she indicates several reasons for thinking that anti-Semitism, however virulent in certain individuals and groups, was not the major reason for Nazi electoral successes. No apologia for the German people, this work shows how a minority of extreme anti-Semites coexisted in Germany with the indifferent or fearfully disapproving majority, while the heroic few assumed the extreme risks of opposition. It offers a clear picture of the kinds of people who aided the Jews or publicly criticized their persecution, including surprising evidence of opposition in the Nazi party itself. In addition, it questions widely held beliefs that older Germans, males, Protestants, and the middle classes were disproportionately anti-Semitic; that bluecollar workers were basically immune to anti-Semitism; and that most Nazis were radical anti-Semites. It also discusses such subjects as the attitudes of German churches, the role of the military, and the socio-economic characteristics of Jews in Germany.

During the time of the Third Reich a vibrant "Jew research” arose. In its core it combined religious and racial studies to reinvigorate Christian anti-Judaism and to substantiate the political measures against the Jews on a new scientific basis.

This volume presents a comprehensive, multifaceted picture both of the destructive dynamic of the Nazi leadership and of the attitudes and behavior of ordinary Germans as the persecution of the Jews spiraled into total genocide.

One of the most common assumptions about World War II is that the Jews did not actively or effectively resist their own extermination at the hands of the Nazis. In this powerful book, Benjamin Ginsberg convincingly argues that the Jews not only resisted the Germans but actually played a major role in the defeat of Nazi Germany. The question, he contends, is not whether the Jews fought but where and by what means. True, many Jews were poorly armed, outnumbered, and without resources, but Ginsberg shows persuasively that this myth of passivity is solely that--a myth. Instead, the Jews resisted strongly in four key ways: through their leadership role in organizing the defense of the Soviet Union, their influence and scientific research in the United States, their contribution to allied espionage and cryptanalysis, and their importance in European resistance movements. In this compelling, cogent history, we discover that Jews contributed powerfully to Hitler's defeat.

“On The Jewish Question” (OTJQ) was written by Karl Marx and exposes his anti-Semitism. The complete work is here in its entirety for your analysis. It was an inspiration to Adolf Hitler. OTJQ and other work (e.g. the term “Aryan” used by Marx repeatedly in his “Ethnological Notebooks”) were the same ideas that motivated Hitler to gain power in Germany. Top mind-blowing discoveries of the 21st Century were revealed by Marx and his OTJQ (thanks to the academic critique of Professor Rex Curry). Many revelations came to light years after Marx’s death. Some are enumerated in the following paragraphs. For example, the following facts (with credit to Dr. Curry) will be news to most readers: 1. Marx’s anti-Semitism (and his Christian background) inspired Hitler’s anti-Semitism and Hitler’s use of Christian cross symbolism including the SWASTIKA (the Hakenkreuz or “hooked cross”); Iron Cross; Balkenkreuz; Krückenkreuz; and the common Christian cross. The symbols signified commonality with Marx’s opposition to Judaism, and they promoted Christianity as the “alternative” thereto. The Swastika was also used to represent “S” letter shapes for “SOCIALISM” (Marx’s underlying dogma). 2. NEW SWASTIKA DISCOVERY: Hitler’s symbol is the reason why Hitler renamed his political party from DAP to NSDAP - "National Socialist German Workers Party" - because he needed the word "Socialist" in his party's name so that Hitler could use swastikas as "S"-letter shaped logos for "SOCIALIST" as the party's emblem. The party's name had to fit in Hitler's socialist branding campaign that used the swastika and many other similar alphabetical symbols, including the “NSV" and "SA” and “SS” and “VW” etc. 3. NEW LENIN’S SWASTIKA REVELATION: Vladimir Lenin’s swastika is exposed herein. The impact of Lenin’s swastikas was reinforced at that time with additional swastikas on ruble money (paper currency) under Soviet socialism. The swastika became a symbol of socialism under Lenin. It’s influence upon Adolf Hitler is explained in this book. Lenin’s Christian background was similar to Marx’s. Marx’s anti-Semitism (and his religious upbringing) inspired Lenin’s anti-Semitism and the use of the SWASTIKA as Christian cross symbolism after 1917. The swastika symbol signified commonality with Marx’s opposition to Judaism. Judaism was banned by Soviet socialists. Under Lenin, the Russian Orthodox Church remained powerful (then Stalin became tyrant in 1922). The Swastika was also used to represent “S” letter shapes for “SOCIALISM” (Marx’s underlying dogma). 4. Marx, Hitler and their supporters self-identified as “socialists” by the very word in voluminous speeches and writings. The term "Socialist" appears throughout Mein Kampf as a self-description by Hitler. (Marx also used the term “Communist”). 5. Hitler was heavily influenced by Marx. Many socialists in the USA were also shaped by Marx. Two famous American socialists (the cousins Edward Bellamy and Francis Bellamy) were heavily influenced by Marx. The American socialists returned the favor: Francis Bellamy created the “Pledge of Allegiance to the Flag” that produced Nazi salutes and Nazi behavior. The Bellamy cousins were American national socialists. 6. Hitler never called himself a "Nazi." There was no “Nazi Germany.” There was no “Nazi Party.” 7. Hitler never called himself a “Fascist.” Modern socialists use “Nazi” and “Fascist” to hide how Hitler and his comrades self-identified: SOCIALIST. 9. The term “Nazi” isn’t in "Mein Kampf" nor in "Triumph of the Will." 10. The term “Fascist” never appears in Mein Kampf as a self-description by Hitler. 11. The term “swastika” never appears in the original Mein Kampf. 12. There is no evidence that Hitler ever used the word “swastika.” 13. The symbol that Hitler did use was intended to represent “S”-letter shapes for “socialist.” 14. Hitler altered his own signature to show his “S-shapes for socialism” logo branding.

This book examines how left-wing political and cultural movements in Western Europe have considered Jews in the last two hundred years. The chapters seek to answer the following question: has there been a specific way in which the Left has considered Jewish minorities? The subject has taken various shapes in the different geographical contexts, influenced by national specificities. In tandem, this volume demonstrates the extent to which left-wing movements share common trends drawn from a collective repertoire of representations and meanings. Highlighting the different aspects of the subject matter, the chapters in this book are divided in three parts, each dedicated to a major theme: the contribution of the theorists of Socialism to the Jewish Question; Antisemitism and its representations in left-wing culture; and the perception of the Arab-Israeli conflict. Taken together, these three themes allow for a multidisciplinary analysis of the relationship between the Left and Jews from the second half of the nineteenth century to recent times.