Polish-Jewish Relations: 1,300 Keyword-Phrase-Indexed Book Reviews (by Jan Peczkis)

Theologians Under Hitler, by Robert P. Ericksen. 1985. Yale University Press, New Haven & London

Gerhard Kittel on Jewish Influence in Weimar Germany

Author Ericksen discusses the findings of German theologian Gerhard Kittel, a specialist in Judaism. He does not consider Kittel a “full-blown” Nazi, but considers Kittel’s views to be “uncomfortably close” to those of the Nazis. (p. 76). This, of course, depends upon what is meant by “uncomfortably close”. Note that Kittel never once advocated the extermination of the Jews (p. 213).

Now consider the fact that, when someone is accused of being a Communist, Jews usually defend that person and say that he is not a Communist, just someone whose views may resemble those of the Communists. Fine. Let’s give Kittel the same grace with regards to his alleged Nazism. No double standards.

JEWISH CHOSENNESS: WHAT IT WAS AND WHAT THE JEWS MADE OF IT

Ericksen comments, “Finally, Kittel asserts that the spiritual life of Jews degenerated into a rigid legalism. Many leaders, including Jesus, condemned this change, but the mass of the Jews failed to heed their warnings. The ‘chosen people’ theme, legitimate as long as Jews remained obedient, was perverted into an idea of superiority and world domination.” (p. 68).

WHY JEWS IN THE PROFESSIONS ARE HARMFUL

Most Nazi materials get very emotional about Jewish influence, but never specify in detail why it is supposed to be inimical. Gerhard Kittel does. As Ericksen explains, “At first glance other professions might not seem to endanger German spiritual and intellectual life as much as the teaching profession, but Kittel argues for controls here too. Jewish doctors popularize ‘certain perceptions about sexual life’; and Jewish lawyers twist the law ‘with the help of the casuistry that is part of their spirit, to achieve an administration of law which remains true to the letter of the law, but which produces for the German legal consciousness the opposite of justice’. Jewish businessmen also manipulate within the law while destroying German peasants and craftsmen. And all these problems are exacerbated because Jews shove themselves into these professions in disproportionate numbers.” (p. 57).

TALMUDIC RACISM

Ericksen writes,

“Kittel begins with the assertion that in the Talmud: ‘a deep-seated hatred against the non-Jew comes to expression, out of which all consequences are drawn, right up to the full freedom to murder; for example, when it can read: You may kill even the best among the gentiles, just as you would smash the brains of even the best snake.’

To support this assertion Kittel quotes a Talmudic passage to the effect that anyone who accidently killed a Jew while intending to kill an animal, an aborted fetus, or a non-Jew, would not be punished. [Mishna Sanhedrin 9:2]. That is, killing a non-Jew was only equivalent to killing an animal in terms of moral culpability. Kittel also cites passages to show that common honesty need not apply towards non-Jews, nor need a Jew rescue a non-Jew who has fallen into a ditch. Kittel admits that animosity towards foreigners is common among all nations, even to the point of excusing murder, but he then describes the Jews as a unique case. Because they live in diaspora spread among people with no political separation, this permission to kill the non-Jew means permission to kill the closest neighbor. Kittle recognizes that the Talmud also has mild passages, which endorse love and justice. These passages have been ‘seized upon’ by apologists for Judaism in recent centuries, but Kittel dismisses this as opportunism. Jews now make a show of restraint because they are still too vulnerable, too thinly dispersed; but the desire for world rule remains under the surface, with the freedom to murder as a secret weapon. This seems an extremely eccentric interpretation of the Jewish faith, inconsistent with centuries of Jewish history and with the emphasis on Kittel’s early work.” (p. 67).

SOME TAKEAWAYS:

Gerhard Kittel and his ideas are “meaty”. One does not have to believe that Jews are literally out to rule the world, let alone to kill others to do so, in order to appreciate the possibility that Jews have a will to power to dominate others.

Christianity is commonly blamed for the Holocaust in its teachings about Jews and the Crucifixion of Christ, even though Nazism was a secular movement that did not care about who crucified Christ. Ironically, we also see that the Nazis, to the extent that they relied on religious ideas at all, did not need Christian teachings in order to become enemies of the Jews. The racism that is inherent in the Talmud was quite sufficient for that purpose.

When Jews blame everything on Christianity, they do not care that parts of the New Testament are favorable to Jews. They only zero-in on the negative. And so, using the same standard, neither should analysts of the Talmud care if some passages are favorable to the goyim. They should zero-in on the parts of the Talmud that exhibit racism against the goyim. What is good for the goose is good for the gander.

With or without Nazism, the unmistakable anti-goyish racism in the Talmud is always there. Nor is the fact of Talmudic racism dependent upon whether or not Gerhard Kittel was influenced by the Nazis. It is part of the Talmud in any case, as confirmed by Jewish scholars today. For example, see:

https://www.jewsandpolesdatabase.org/2019/11/04/talmudic-dual-morality-fraade/