Zionist crimes against Jews

Much has been made of the terrible things Zionists have done to the Palestinians, but less widely known are their crimes against fellow Jews.  I have, in my possession, a booklet entitled "The Children of Tehran Accuse".  It was published in Jerusalem, 1943 even as the crimes were coming to light.

Secular Zionists sent people throughout Eastern Europe to spread the word that Jewish orphans should make their way to Tehran, Iran where they would be taken care of amongst their own until such time it would be safe to bring them to the Promised Land.  In this way, several hundred holocaust orphans found themselves under the auspices of secular Zionists in a strange land.  The Zionists proceeded to abuse, neglect and persecute the children.  They also forcibly estranged them from their religious roots.  Following is an excerpt, translated from Hebrew by yours truly:

The children are gathered

One by one or in small groups the Polish refugee children were gathered to Iran.  In the Spring of their days was revealed to them the dreadful aspects of life.  Three years of wandering, hunger, sickness and want was their lot.  Some of them escaped alone from the oppressive sword of the Nazi, without parents or acquaintances, like wild animals pursued (their enemies) at their necks.  Others crossed the border to Russia accompanied by their parents and with their own hands buried their fathers and mothers in the Siberian snow...and, behold, was sprung upon them the rage of the “instructors”, who took control over them.



The Polish government had established, in Tehran, a large camp for all refugee children, citizens of Poland and saw to all their needs.  They understood that, for religious educational reasons, it’s important to separate the Jewish children from the Christian children.  Therefore they looked with favor upon the request by the “Jewish Agency” in Tehran, to establish a camp for Jewish children and they ceded control to them, to be responsible for those Jewish children.  At the same time they (the Polish government) continued to provide for those children from its own pocket.  Mr. Shaefer, representative of the Jewish Agency in Tehran (Mr. Rosenblum came out against him in “haboker” Feb. 5^th, 1947 with serious accusations involving his care of Jewish issues, issues that are not relevant here), handing over the management of the camp to the attorney Rodzinsky, a refugee from Vilnius who was half assimilated.  The latter then handed over educational responsibility to a member of “Shomer hatza’ir” (a far left group), David Levinburg who was also a refugee and the only one who knew Hebrew from among all the original adults who arrived in Tehran.  His knowledge of the language served him well, it seems, for he received the responsibility over the education of the children.  David Levinburg chose instructors from among his friends and acquaintances as he saw fit.  Most of these were unfit both from a teaching credential standpoint and from a Jewish standpoint.  A great proportion of them couldn’t even speak Yiddish.  Dr. Hirshberg, who migrated from Tehran to Israel, confirmed this fact from a meeting of the instructors which took place in Itlit, when he said:

Among the great assembly of instructors were isolated individuals who turned to me and said, “We want to learn Hebrew” but most didn’t even say that.  This is painful to me, for an instructor must first learn Hebrew and only then can he teach it.  Without Hebrew and without a personal, and deep, relationship with Hebrew culture and without the Hebrew spirit, no instructor has the right to teach these children who are destined to be the Hebrew youth of Israel.



Favoritism was what determined who would be an instructor, this is also the reason why up to 733 children who dwelt in the camp had 65 instructors.  This means one instructor for every 11 children – in no other institution for children do we find such a high ratio of instructors.  (These numbers were reported by Madam Szold during her speech before the instructors in Haifa, two days before the arrival of the children).

Religious Persecution

During the month of Elul, 1942 the special Jewish camp was set up.  With the arrival of the days of awe, Rosh Hashana and Yom Kippur, the yearnings of these children, wise in the ways of the life of Torah, were especially strong.  After three years these were the first Jewish holidays that they would be able to observe properly more or less.  The instructors, who had decided to “prepare” the children for their future “experience in secular Israel” utilized every means at their disposal to stifle and uproot, in a calculating manner, any longings the children had for their religion and heritage.  The details of the lifestyle in Tehran were given to us via testimony by these children of Tehran: Nathan Alboym, 16, Avraham Frankle, 16:



Rosh Hashana.  On the night of Rosh Hashana all the children gathered together for evening prayers.  The prayers were fervent, emotional and full of tears.  The children prayed in the manner of their forefathers during the high holy days.  They prayed for the rescue of their families and for their own rescue.  The childrens' prayers were viewed, by the instructors, as “hysterical nervousness” (so writes Bracha Habas in the name of Rodnitsky in her article in “Davar” from 18^th Adar).  In the middle of the prayers, David Rosenberg entered and demanded to cease the prayers and to hurry up for a festive feast in honor of the holiday.  During the feast, none of the instructors or any members of the Agency refrained from smoking cigarettes – Rosh Hashana was on Sabbath that year (and smoking is strictly forbidden on Sabbath).  The following day the children sought to pray in the synagogue of Tehran.  Even though the prayers began at six o’clock, they were allowed to leave only at nine o’clock in the morning.  They reached the synagogue during the reading of the Torah.  The instructors forbade the children to enter inside the synagogue and so the children remained outside in the garden, even to hear the blowing of the shofar – no permission was given them.  After half an hour had passed, they took them from there and brought them to a coffee house.  A few of the children were able to sneak into the synagogue.  Those children were taken by force, via taxi, back to the camp.  The day after that they requested a shofar but their request was denied.



Yom Kippur.  After the kol nidre prayers, David Levinberg announced, in a loud voice, “children, time to eat”.  All the instructors sat down in the office, opened the windows completely and set up a feast in full sight of the children.  The witness, Nathan Alboym remained in the lobby until a late hour and recited psalms.  The instructor commanded him to cease and then turned off the lights.  The next day on Yom Kippur they transported the children to the city in buses, even though the camp was no more than twenty minutes by foot from the synagogue.  (This fact was certified by Mrs. Sertok, who visited Tehran on Agency business for a meeting with the council of Polish Jewry – attested to by Mr. Eliezer Sirkis) (travel, by motor vehicle, is prohibited on Sabbath and the holidays, including Yom Kippur).  They spent a short hour at the synagogue for the intent was to arouse the wealthy of Tehran to the plight of the children.  In fact wealthy donors pledged a sum of 60,000 Tomnis to benefit the camp.  One child sought to remain for the yizkor service to remember the souls of his parents.  The instructor Glicher struck him and removed him from the synagogue by force.



During the holiday of Sukkoth the children were not allowed to visit the city for prayers at all.  The children requested an ethrog for the benediction and were told: “for three years you were able to make do without an ethrog so you can do without one this year as well”.  During Simhath Torah they set up a party and distributed bread, butter and pig meat to honor the holiday.  They performed a play whose theme was the burning of the Holy Temple – not with prayer and mourning, rather with (joy that) the bricks would be used to build houses in Israel.



The issue of kosher.  The kitchen was not kosher (Mrs. Sirtok certified this fact during the above mentioned conference).  With minor effort it would have been possible to attain authorization and assistance from the Polish government to make the kitchen kosher, but the instructors refused to even raise a finger to this end.  At first many of the children refused to eat the non-kosher food.  They approached David Levinberg and asked him to increase their portions of bread or to give them other foods instead of meat and cooked foods that they don’t eat.  The above person refused using the excuse that there wasn’t enough money.  At that same time they were spending hundreds of Tomnis for theater and entertainment.  For David Levinberg’s birthday they purchased wine for the sum of 500 Tomnis, arranged a party for all the instructors, got drunk and carried on until the police got involved and arrested a few of them.  Those who ate only kosher subsisted only on their regular portion of bread which was the same as was given to those who ate non-kosher.  There were instances of fainting and heart attacks from weakness and hunger.  David Levinberg told the doctor who treated one of the children who was fainting, who is the witness – Frankle: “who cares if one or two of them die from hunger.  Then they’ll give up on kosher”.  Over time, those who insisted on kosher diminished.  Not many were able to withstand this test after having been hungry for three years.  The child Binyamin Gezundheit related to Mrs. Wein, an instructor in a camp in Hadera (Israel) that when he demanded kosher food in Tehran they punished him and wouldn’t let him eat even permitted foods, until his will was broken and he ate non-kosher.  Frankel put together a list of children who requested kosher and it included about 250 names not counting the small children.  Only 14 children withstood the test and did not give in and it would be appropriate to recognize their names as a remembrance."

The story of the Children of Tehran is only one example of the cruelty secular Zionists perpetrated upon their fellow Jews.  If there is interest, I'll publish more of the pamphlet.

The "Jewish problem" and white nationalists

In case you haven't already noticed, I'm Jewish.  But this does not blind me to the fact that there seem to be Jews lurking behind very many leftist movements and anti-white organizations.  How does a decent, law-abiding black feel when a high profile criminal turns out to be black?   It probably makes him sick to his stomach because, at some level, it makes him feel guilty by association.  Well I'm the same way when I discover Jewish names, symbols and organizations associated with causes that I hate.

Is there a vast Jewish conspiracy to exterminate white people or to take over the world?  If there is, somehow I did not get the memo.   Neither did Professor Michael Levin or Rabbi Mayer Schiller.  Books have been written on why Jews are particularly susceptible to leftist brainwashing and it is not the aim of this post to explore this.

I have had email exchanges with individuals, associated with the white nationalist movement, who refuse to believe that my motives are pure.  They'll scrutinize every word of my comments on Amren in order to find "evidence" that I'm part of some "Jewish supremacist" movement.  They'd have just as much luck finding such "evidence" among random posts by gentiles because I do not believe in Jewish supremacy.  Just as a white person should care about his own people, put them first, advocate for them and identify with them so too should a Jew relate to his own people.  Just as such a white person need not be a "white supremacist" so too the Jew need not be a "Jewish supremacist".  Of course, in my opinion, many Jews are also white so the same person can identify as Jewish and as white.

That there are Jews who sympathize with white nationalists should be a source of comfort.  Yet we find many white nationalists rejecting such sympathy.  I cannot delve into their minds but one of two things might be going on here.  Either they are so paranoid and suspicious that they truly believe people like me are spies or they find us upsetting because we spoil the well-ordered world they've constructed in their heads where all Jews must be evil.

Sometimes I visit white nationalist forums and I'll find accusations leveled at "The Jews".   A Jew of thinner skin might take personal offense at such words but it seems to me that, if it's alright to speak of "white people" or "black people" or "Hispanics" in general terms (fully understanding that not all members of those groups adhere to the generality), then the same should be alright regarding Jews.  So I'll give such people the benefit of a doubt and assume they know not all Jews are out to get them.

Many, if not most, white nationalists consider Jews to be non-white.  By what magic a religious conversion can change a person's race I do not know.  It is a fact that many Jews are descended from white converts and so they are clearly white.  But it shouldn't matter; Jews should consider themselves Jews and only marry other Jews anyway.  As for me, it makes no difference to me whether white nationalists consider me white or not.  Thankfully, I have my own identity that I'm perfectly content with.  One way or the other, this should not affect my sympathy toward white people.  Advocating for whites is a worthy cause no matter what race or ethnicity you happen to be.

Jewish pedigree and racial origins

Due to the haughtiness of some traditional Jews of Eastern/Central European origin they like to fancy themselves "pure" Jews without any gentile admixture. The fact that they are white doesn't hint to them that reality is otherwise; they imagine that climate alone, over a millennium or so, is enough to noticeably alter the pigmentation of a people. Narrow as many of them are in their outlook on life, they fancy that the ancient Jews were as white as they are or that each tribe had a different appearance and that each one, upon exile, happened to arrive at a place where the gentiles looked the same. No need to waste time debunking the theories of mental children but let it be known that the average Jew, in ancient times, was neither black nor white, but in between. The fact that the majority of the present native Palestinian Arabs are brown would indicate that. The fact that the ancient Egyptians depicted the Canaanites (and there is no reason to suspect they looked any different than the Jews other than hair style and, maybe clothes) as brown also supports that idea. But it also states in the Mishna (Nega'im) "Said Ribbi Yishma'el, the children of Israel... are neither black, like an Ethiopian, nor white, like a German, but in between, like a cedar tree". I once showed this to a very white Hassidic Jew in Jerusalem and he was dumbfounded, not knowing what to say.

When I was in a Lubavither yeshiva a blond haired, blue eyed Hassid asked where my family was from and I told him "Russia". He gave a look of surprise and then said "well! Somewhere along the way..." as if to say my forebears had somehow been contaminated. Not that it's his fault but he is the descendant of Vikings. There is no way to know for sure how much of any Jew's ancestry comes from ancient Israel but, if you find one who looks radically different from the gentile population from whence he came, and he looks Mideastern, there's no more likely candidate for "descendant of ancient Jews" than he.

In the old days the Jews placed plenty of emphasis on pedigree and one need not go any further than the books of Chronicles to see that. The emphasis was not to make sure one was Jewish and it was not even purely for halachic reasons but a matter of national pride intertwined with halacha. It was important to them to keep our people as pure as possible - to such an extent that even Ribbi 'Aqiva wasn't allowed to be head of the Sanhedrin because he was descended from a convert. See also the "Kuzari" by R. Yehuda haLewi. Over time, due to dispersion and persecution our people became more and more diluted until those making the rules were, themselves, very much mixed. The ancient People of Israel ceased to exist in many ways. The religious aspect of our people, in an adulterated way, continued to thrive among many who professed the faith and, mixed among them, real descendants of the ancient people. Now we are so far gone that no importance, whatsoever, is given to true pedigree. Instead we have a newer kind of pedigree based on ones being a descendant of a famous rabbi. At this point, at least among Ashkenazic Jews, it's hard to say how much credence should be given to claims like "my family descends from Rashi, and so from Hillel". That may even be so but that has nothing to do with any type of purity. It's also hard to say whether or not Ashkenazic "cohanim" are really cohanim. It should be noted however that, among the various Jewish communities among the best at preserving true traditions were the German Jews up until recently. Among the worst were the Eastern Europeans and the Sephardic Jews. The Yemenites, Jarbaim (from an island near Tunisia) and, to a lesser extent, the 'Iraqis were the most conservative of all.