Tuesday, January 15, 2013

Three Seriously Twisted Men

The first, of course, needs no introduction:

"Only when this Jewish bacillus infecting the life of peoples has been removed can one hope to establish a co-operation amongst the nations which shall be built up on a lasting understanding." (Adolf Hitler's speech in Wilhelmshaven, 1/4/39)

But unfortunately, historical illiteracy being what it is, the other two are less well known.

Chaim Weizmann (1874-1952) is the 2nd in Israel's founding trinity (preceded by Theodor Herzl (1860-1904) and succeeded by David Ben-Gurion (1886-1973)). British Labor MP Richard Crossman (1907-1974) was just another of Zionism's useful fools:

"The years at Geneva [1901-1904] were the period when Weizmann's philosophy (as distinct from his policies and programme) reached its full development. Nothing essential was added to it either when he settled in Britain or by his visits to Palestine. From now on he was a 'concrete' revolutionary, set apart from the other Zionist politicians by his conscious dislike of what he contemptuously dismissed as 'abstract internationalism' - under which he condemned not only Eastern Marxism but Western Liberalism as well. Both outlooks he regarded as vitiated by a refusal to face the basic fact on which Zionism is founded - the essential unassimilable Jewishness of the Jew and the hostility which this must arouse so long as the Jew lives in a foreign community.

"Antisemitism, he used to say to me, is a bacillus which every Gentile carries with him, wherever he goes and however often he denies it. Like other bacilli, it may remain quiescent and harmless for years. But, once the right conditions are created, the bacilli multiply and the epidemic breaks out. The condition for an outbreak of overt antisemitism in any nation is that the number of Jews should rise beyond the safety level of that particular nation. Hence the only radical cure for antisemitism is the creation of the Jewish State. At our first meeting, which lasted most of the way through the night, Weizmann outlined this theory to me and asked me whether I was antisemitic. When I said, 'Of course', I felt that our friendship had begun. For, if a Gentile denied his latent antisemitism, Weizmann concluded that he must either be lying or, even worse, deceiving himself. In his view the only honest attitude for a Gentile to adopt was to admit his unconscious prejudice against Jews and to ensure that it did not influence his behaviour by consciously making allowances for it." (A Nation Reborn, Richard Crossman, 1960, pp 21-22)

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