by Kevin Alfred Strom
THIS MONTH, to celebrate the life’s work of National Alliance founder William Pierce, we are broadcasting Vanessa Neubauer’s audio version of the first book ever published by Dr. Pierce, his translation of Dietrich Eckart’s Bolshevism from Moses to Lenin. (ILLUSTRATION: bust of Dietrich Eckart by Ferdinand Liebermann)
Now we present part 4, the concluding section of this insightful book. What are the temporal and spiritual goals of the Jews? What is their psychology? How do they see themselves, their own parasitic nature, and the world? You will be amazed at the answers given in this philosophical dialogue. Now, we begin — I give you Vanessa Neubauer.
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Bolshevism from Moses to Lenin:
a Dialogue Between Adolf Hitler and Me
“‘And I will set the Egyptians against the Egyptians: and they shall fight every one against his brother and every one against his neighbor,'” he ground out. “What hatred, what demonic hatred! That’s not human; what is it?”
“That, my friend,” I joked, “is the ‘geniality of the heart’ of which the Jew, Fritz Kahn, has spoken, through which ‘Israel has become the ethical mother of mankind.’ These fellows are really quaint in their impudence. Kahn has called Moses ‘an almost unique phenomenon in the history of civilized peoples: a national hero without weapons.’ At the same time he reproves us with the remark that ‘on stormy nights the distressed wail of widows may be heard around the bronze heroes of our market places,’ that is, around the statues of Prince Eugene, Marshal Blucher and so on. I wonder what he thinks Moses used to massacre the Egyptian firstborn, if not weapons. Gumdrops, perhaps? Or were they smothered to death from sheer love? Apparently, we are to believe that the PÃ¶belvolk consisted entirely of baby sitters and wet nurses.
“Well, all these fellows operate the same way at least. They don’t even bother to deny anything; instead they flatly maintain exactly the opposite.”
“That tactic seems to work quite well with our men of learning,’ he growled. “The Jews say whatever they please; it is all gospel to our scholars. They wouldn’t think of trying to verify anything; the fact that it appears in print is enough for them. A certain Jewess called the Talmud ‘a grandiose, monumental work of the spirit,’ a ‘heroic monument of ideas, to which the millennia have given the breath of their experience.’  Immediately upon encountering such a gem, the German professor whips out his notebook — and the next day his students have devoured and digested the new tidbit. That’s the way it goes in our gymnasia. They are all designed, so they say, to turn out nothing but geniuses; instead, one lackey after another is graduated.”
“A few hours spent browsing in the Talmud,” I proceeded, “is quite sufficient to remove any doubt about the Jews. It is understandable that they have only the most inordinate praise for the book. When they peep into it their own peculiar nature peers back out at them. And that, of course, is the greatest source of joy for them. Thus, in essence, every Jew is a Talmudist, even if he has never looked at the Talmud. It makes no difference when it was written; in fact, it needn’t have been written at all. The first Jew comprised all its essential ingredients. The Jewish leaders fully understand that, but they only say it metaphorically. ‘The Talmud is an unimpeachable authority,’ trumpeted the rabbi Dr. Gronemann, before a Hanover tribunal in 1894. ‘The legal doctrines of the Talmud have precedence,’ a Professor Cohen imperiously told a criminal court in Marburg in 1888. And he added — now pay attention to this! — that it applied also to non-believing Jews who, however, were nonetheless still a part of the Jewish community, ‘since they acknowledge the moral doctrines of the Talmud.’ A masterpiece! From time to time the fellows blurt out a real secret in their babbling, but we just don’t pay attention. ‘Whatever it is in the Talmud we acknowledge to have absolute precedence over the whole law of Moses,’ a group of so-called reformed Jews testified in Paris in 1860, with the concurrence of the Alliance Israelite. And a rabbi, Dr. Rahmer, has written in Pierer’s Encyclopaedia that the Schul Aruch, a kind of Talmud for home use, has been ‘taken on by the Israelitisch community as an authoritative guide for religious practice.’ Taken on? Such a wag! Pretty soon I’ll be ‘taking on’ the features of Dietrich Eckart.”
“Lord,” he said, “whoever doesn’t become sickened and nauseated upon making a closer acquaintance with the Talmud can put himself on display in a circus side show.”
“The local side show,” I remarked, “has certain limits on the degree of abnormality it will exhibit. The young student from Tubingen who could gulp down half-a-dozen toads with gusto has been its greatest attraction till now. No one, though, has a stomach capable of digesting even this one passage from the Talmud: “Rabbi Johanan said the penis of Rabbi Ishmael was as large as a six-kab  wineskin; according to others, three kabs. The penis of Rabbi Papa was as large as one of the baskets of the inhabitants of Harpania.’  The high-minded competitive zeal of the three old rabbis could knock an unprepared person off his chair.”
“One finds a whole series of such pleasantries in this magnificent example of a religious book,” he said disgustedly. “The real clincher, however, is that non-Jewish girls ‘who are less than three years and one day old’ are considered ‘suitable’ for rabbis, since Moses had written: ‘But all the women children that have not known a man by lying with him, keep alive for yourselves,’ namely, for the rabbis.
“The most abominable perversity and the most tedious syllable-thrashing in the same breath. What goes on within Jewish heads must really be frightful.”
“They,” I returned, “are of a contrary opinion on that. Otherwise their mirror image, the Talmud, wouldn’t inform us that ‘the Israelites are more pleasing before God than the angels,’  or that ‘the world was created on behalf of the Israelites alone,’ or that ‘whoever slaps a Jew in the face has struck God himself,’ or that ‘the sun illuminates the earth and the rain makes it fertile only because Israelites live on it,’ and more of the same sort of modesty.”
“I really doubt that there is any sort of medical encyclopaedia which contains terms suitable for describing the Jewish megalomania,” he said. “But what an incredible talent they have for disguising it!”
“Their book Sirach,” I completed, “howls: ‘Terrify all peoples; lift your hand up against strangers, that they may see your power. The fire of wrath must burn them. Crush the heads of the princes, who are our enemies!’ (Sirach 36:2-12). And the Schulchan Aruch rages: ‘Pour out, oh Lord, your fury over the goyim, who do not know you, and over the kingdoms which do not invoke your name. Pursue them in wrath and extinguish them beneath God’s heaven!’ (Schulchan Aruch, Orach Gaijim, 480). They make the same threat in both places, with the distinction that the Schulchan Aruch emphasizes that all must be exterminated who do not swear on Jehova.”
“And with such an abominable moral doctrine on his conscience,” he began to boil, “that marvel of modern Jewry, Moses Mendelssohn,  had the impudence to assert that ‘dominion over the earth belongs by right to Jewry.’ Because of their religion! As a trained Talmudist he certainly knew his way around in the whole, vile thing — those extracts we have just quoted are only a tiny fraction — but he still … oh, this lying, this utterly mendacious pack, the very essence of the lie!”
“All Berlin,” I said, “buzzed with praise for the ‘wise’, for the ‘noble’ Moses. But Goethe wasn’t deceived: ‘Jewish trivia!’ was his comment on the pious trickery. It struck no one as odd that the incomparable Moses philosophized himself in the twinkling of an eye from a simple, private tutor to the powerfully wealthy founder of the banking house of Mendelssohn, thus avoiding by a wide detour the eye of the needle. This benefactor of mankind slyly promoted the idea that the Jewish people constitute a religious community only. Today this still constitutes a favorite nostrum of the Jews. A certain Dr. Ruppin has revealed why. ‘Special laws against the Jews,’ he tells us as he chuckles and rubs his hands together, ‘have always been directed against the religious aspects of Jewry, since this sphere of activity provided the only easily conceivable target for legislation. Anti-Semitism, has never really been inimicable to the Jewish religion, but has been indifferent to it.’  So! We now have an admission that their ‘religion’ serves a very useful diversionary purpose. Anyone, however, who has become acquainted with it has found out that what the Jews call their religion coincides exactly with their character.”
“That’s what they themselves say,” he said. “They are incessantly boasting, too, that their religion is such a masterful creation that it stands alone in the world. Then bring the Talmud forward! It contains the Jewish religion in its purest form — theology, dogmatics, morality, everything together in the same place. Why do they hold back the magnificent book so nervously, if indeed ‘the millennia have given the breath of its existence’ to it? As born benefactors of mankind they should have long since made it accessible to the general populace. Instead, it still hasn’t been completely translated, even today. And who in the devil has read what there is of it? One would think they are afraid some medieval church is still waiting to burn it for heresy.
“Some religion! This wallowing in filth, this hate, this malice, this arrogance, this hypocrisy, this pettifogging, this incitement to deceit and murder — is that a religion? Then there has never been anyone more religious than the devil himself. It is the Jewish essence, the Jewish character, period!”
“Luther,” I interjected, “expressed his opinion of it plainly enough. He urges us to burn the synagogues and Jewish schools and to heap earth on the remains ‘so that no man would ever again see one stone or cinder of them.’ God would forgive us for what we formerly had tolerated through our ignorance — ‘I hadn’t known it myself,’ he wrote — but now that we were aware of what went on, we dared not, at any price, protect these buildings ‘wherein they slander, curse, spit on, and revile both Christ and us.’ We could hardly speak more strongly ourselves. He also urged the destruction of their houses, for they carried on there the same way as in their schools. ‘Some may feel,’ he complained, ‘that my judgment is too harsh. It is, if anything, too lenient, for I have seen their writings.’ 
“Our school inspectors apparently haven’t seen them, nor have our charmers or wizards.”
“Burning their synagogues, I am afraid, would have been of little avail,” he shrugged. “Even if there had never been a synagogue, a Jewish school, an Old Testament, or a Talmud, the Jewish spirit would still have been there and had its effect. It has always been there. Every Jew ever born has embodied it. And that is even more pronounced with the so-called enlightened Jews. Heine belonged, certainly, among the most enlightened, but he had just as much insane arrogance as the greasiest Galician kike. Moses Mendelssohn passed for a downright wonder of wisdom. Yet, lo and behold, he found it actually shocking that the Jews still didn’t have the dominion over the earth which was due them!” 
“From long years of experience,” I brought out, “Dostoevski depicted the hair-raising conceit of the Russian Jew.  For a long time he lived with all kinds of convicts, including several Jews, sleeping on the same wooden bunks with them. Everyone treated these Jews in a friendly manner, he reported, not even taking offense at their raving-mad manner of praying. Probably their own religion had once been like that, thought the Russians to themselves, and they quietly let the Jews do as they pleased. But, on the other hand, the Jews haughtily rejected the Russians, didn’t want to eat with them, and looked down on them. And where was this? In a Siberian prison! All over Russia Dostoevski found this antipathy and loathing of the Jews for the natives. Nowhere, however, did the Russian people resent their behavior, indulgently believing it to be a part of the Jewish religion.” [Image: Feodor Dostoevski (1821-81)]
“Yes, indeed, and what a religion!” he said scornfully. “It is the character of a people which determines the nature of their religion, not the other way around.”
“Dostoevski,” I continued, “was compassion itself but, like Christ, he took exception to the Jews. With foreboding, he asked what would happen in Russia if ever the Jews should get the upper hand there. Would they even approximately give the natives the same rights they themselves enjoyed? Would they likewise allow them to pray in the manner they wished or would they not simply make slaves of them? Still worse, ‘wouldn’t they skin and fleece them?’ Wouldn’t they even exterminate them, as they had so often done with other peoples in their history?”
“Ah, could our workers but share his forebodings, particularly those who hope for salvation from the Soviets!” he cried. “Famine, mass graves, slavery, Jewish whips. Whoever goes on strike is hanged. ‘Come hither, all ye who are weary and heavy laden.’ How they whistle, the dogs! And how fine that sounds, in front of the curtain! Behind it, however, lurk the pampered ‘PÃ¶belvolk’ the Red Army, the dregs of non-Jewish humanity.”
“The toll of Russians sacrificed since the beginning of Bolshevik domination is estimated by the authorities at about thirty million,” I answered. “Those who weren’t summarily executed fell to famine and disease. Were they all bourgeois? Only an imbecile could believe that. Who among us then has the most to suffer? The thousands who every day stand for long hours at their various occupations. Capitalists are hardly a majority among them. But that hasn’t dawned on our workers. In their eagerness to be the masters, they let themselves be led about by the nose like children.
“Ebert  has thundered against capitalism his whole life. Now he is president. And? At every street corner banks sprout from the ground like mushrooms. That is certainly a fact. Everyone sees it. Anyone can reach out and touch it. But does that lead anyone to smell a rat? Not on your life!
“The first thing the Jew Eisner  did after the revolution was have the banks guarded by the army. Capitalists smuggled their enormous hordes of money out of the country for months, and he didn’t raise a finger to stop them. He felt it was more important to travel to the Socialist Congress in Switzerland and there place the entire guilt for the world war on Germany. Do penance, he said, and the French will forgivingly clasp you to their hearts. Quite likely! Experience has gloriously confirmed it.”
“The same Eisner,” he nodded, “who, at the beginning of the war, sent a flood of telegrams to the other Social Democrat leaders, entreating them to remain true to the Kaiser. A disgraceful stab in the back must be avoided at all costs, said he. It went like that until the Treaty of Brest Litovsk.  Up till then all German Jews were inspired monarchists. But then came the about-face. The Moor had done his duty and crushed Czarist Russia; now for him to crush himself. The rest is silence. Visible to all eyes, the Jew also made his bid in Germany.
“Oh, workers! To let yourselves be thus deceived! Things are different than which innocents let themselves dream. The Communist Party in Germany still has fewer than a quarter of a million members; yet it owns over fifty newspapers. What that costs is simply incalculable. Millions. Who pays these enormous sums? We National Socialists have our hands full just keeping our one Beobachter  going. If we had an arrangement with the Jews, we would have a prodigious number of party newspapers in an instant. Are there comrades who doubt that? I’d like to meet one. And, look here, this is the incredible thing: they know that the Jews are secretly behind things, but they act as if it weren’t so at all. Is that honest? Can that lead to a happy outcome? To rush to destruction unsuspectingly is one thing, but to do it knowingly and to single out one’s grimmest enemy as an accomplice is another.”
“I’d like to know,” I remarked, “what the comrades would say if one proved to them in black and white that the Junkers or the big industrialists have had a secret moral philosophy of the most abominable sort since the time ‘x’. Their rage would be unimaginable. ‘Aha!’ everyone would roar. ‘With principles like that it is no wonder the devils torment us so! Imagine that! How can anyone be that mean and vile? The whole bunch of them should be exterminated!’ They would carry on like that, as if possessed, and rightly so. But, on the other hand, when one shows them that the Jews have, in their official religious books, the most hair-raising statements about the plundering and murder of all Gentiles, it makes no difference at all to them. They either dispute it or, when that seems hopeless, say that most Jews haven’t been that religious for a long time and don’t concern themselves with that stuff anymore. It never occurs to them that the Jewish character is the source of their vile literature.”
“But this,” he said, “tops it all: all — and I mean all — social injustices of any significance in the world today can be traced back to the subterranean influence of the Jews. The workers seek, therefore, to eliminate with the help of the Jews those evils which none other than the Jews themselves have consciously and deliberately established. One can imagine what kind of help they will receive.”
“Behold the modest Joseph!” I rejoined. “His influence on the Pharaoh caused the Egyptians dreadful distress, from which they later thought they would free themselves with the help of Moses. I must admit that the episode does not lack a certain grim humor.”
“The truth,” he said, “is, indeed, as you once wrote: one can only understand the Jew when one knows what his ultimate goal is. And that goal is, beyond world domination, the annihilation of the world. He must wear down all the rest of mankind, he persuades himself, in order to prepare a paradise on earth. He has made himself believe that only he is capable of this great task, and, considering his ideas of paradise, that is certainly so. But one sees, if only in the means which he employs, that he is secretly driven to something else. While he pretends to himself to be elevating mankind, he torments men to despair, to madness, to ruin. If a halt is not ordered, he will destroy all men. His nature compels him to that goal, even though he dimly realizes that he must thereby destroy himself. There is no other way for him; he must act thus. This realization of the unconditional dependence of his own existence upon that of his victims appears to me to be the main cause for his hatred. To be obliged to try and annihilate us with all his might, but at the same time to suspect that that must lead inevitably to his own ruin — therein lies, if you will, the tragedy of Lucifer.”
 Doris Wittner, Ostijudische Antlitz, No. 252 (1920).
 The kab is an ancient Hebrew unit of measure equivalent to about two quarts. [Translator]
 Talmud, Baba Mecia, 84a. It is interesting to note that recent editions of the Talmud replace the word “penis” (mÃ¤nnliches Glied in German) with “waist” (KÃ¶rperumfang in German). The 1933 Berlin edition translated by Lazarus Goldschmidt, for example, claims in a footnote to this passage that the appearance of mannliches Glied in earlier editions was due to a “mistake” in translation. One only needs, however, to read the material adjacent to this passage, with its distinctly smutty character, to see that the original translation was no “mistake.” [Translator]
 Talmud, Jabmuth, 606. The exact words of Goldschmidt’s 1931 Berlin Edition of Jabmuth are: “Es wird gelehrt: R. Simon b. Johaj sagte: Eine Proselytin unter drei Jahren und einem Tage ist fÃ¼r Priester tauglich, denn es heisst: und alle Kinder unter den Weibern, die die Beiwohnung eines Mannes nicht erkannt haben, lass fÃ¼r euch leben…” [Translator]
 Talmud, Hulin, 91b. One really must take the trouble to look into the Talmud oneself, in order to believe the truly astounding things to be found therein. We have referred to Goldschmidt’s German translation, published by the JÃ¼discher Verlag (Berlin, 1930-1936), but the Talmud is also available in English (with the exception of a few of the more perverse passages) from the Soncino Press (London, 1935). [Translator]
 Moses Mendelssohn (1729-1786) was a troll-like, hunchbacked, little Jew, originally a Talmudic scholar, who eventually displayed a vastly greater affinity for a fast buck than for the peculiar “wisdom” of the Talmud. Starting as a tutor in the house of a rich, Jewish silk merchant in Berlin, he soon became a partner in the business and amassed an enormous fortune. He was celebrated by his fellow Jews, as well as by a circle of Gentile admirers, however, as an extraordinarily pious and clever philosopher. [Translator]
 Arthur Ruppin, Die Juden der Gegenwart (Berlin, 1904), p. 203 ff.
 Luther, Von den Juden und ihren LÃ¼gen.
 Hitler’s actual views on the “Jewish spirit” were considerably more nuanced than Eckart’s fictional dialogue suggests:
“We use the term ‘Jewish race’ as a matter of convenience, for in reality and from the genetic point of view there is no such thing as the Jewish race. There does, however, exist a community, to which, in fact, the term can be applied and the existence of which is admitted by the Jews themselves. It is the spiritually homogeneous group, to membership of which all Jews throughout the world deliberately adhere, regardless of their whereabouts and of their country of domicile; and it is this group of human beings to which we give the title Jewish race. It is not, mark you, a religious entity, although the Hebrew religion serves them as a pretext to present themselves as such; nor indeed is it even a collection of groups, united by the bonds of a common religion.”
“The Jewish race is first and foremost an abstract race of the mind. It has its origins, admittedly, in the Hebrew religion, and that religion, too, has had a certain influence in molding its general characteristics; for all that, however, it is in no sense of the word a purely religious entity, for it accepts on equal terms both the most determined atheists and the most sincere, practising believers. To all this must be added the bond that has been forged by centuries of persecution — though the Jews conveniently forget that it is they themselves who provoked these persecutions. Nor does Jewry possess the anthropological characteristics which would stamp them as a homogeneous race. It cannot, however, be denied that every Jew in the world has some drops of purely Jewish blood in him. Were this not so, it would be impossible to explain the presence of certain physical characteristics which are permanently common to all Jews from the ghetto of Warsaw to the bazaars of Morocco — the offensive nose, the cruel vicious nostrils and so on.”
“A race of the mind is something more solid, more durable than just a race, pure and simple. Transplant a German to the United States and you turn him into an American. But the Jew remains a Jew wherever he goes, a creature which no environment can assimilate. It is the characteristic make-up of his race which renders him impervious to the processes of assimilation. And there in a nutshell is the proof of the superiority of the mind over the flesh!” (Hitler-Bormann Documents, February 13, 1945) [Irmin]
 Feodor Dostoevski, An Author’s Diary, (1876-1880). Dostoevski spent five years in a Siberian prison camp at Omsk (1849-1854). [Translator]
 Friedrich Ebert (1871-1925) was the Marxist leader of the Social Democrats. He collaborated with other traitors to bring about the German collapse of 1918 and became ReichsprÃ¤sident under the new regime, in 1919. [Translator]
 Kurt Eisner (1867-1919) was a Jewish journalist politician and Marxist leader in Bavaria. A principal organizer of the 1918 revolution (Dolchstoss), he became first president of the Bavarian republic. He was executed by a German patriot in 1919. [Translator]
 The treaty of March 3, 1918, ending hostilities between Germany and Russia, was signed at Brest Litovsk. [Translator]
 The VÃ¶lkischer Beobachter was the official NSDAP newspaper, from December, 1920, on. [Translator]
Original html and additional notes by Irmin Vinson
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You’ve just heard part 4, the conclusion of of Dr. William Pierce’s translation of Dietrich Eckart’s Bolshevism From Moses to Lenin, read by Vanessa Neubauer.
This fine book is now available in its original National Vanguard Books edition for only $10 in the US and $18 outside the US. This is the same authorized 1999 edition, production of which was overseen by Dr. Pierce himself, that has been seen selling used on Amazon for between $30 and $360 as a collectors’ item, and is not to be confused with later, illegal, print-on-demand pirated editions. (The inferior pirated editions end up costing you more when postage and handling are added — our prices are postpaid.)
This book should be in the personal libraries of all serious students of National Socialism and activists for our European race. Support the work of the National Alliance — and get a better deal than if you purchase the bootlegged edition.
Make check or money order payable to National Vanguard Books, Box 172 Laurel Bloomery TN 37680 — or order online by visiting natall.com/pierce or by following the links below:
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You’ve been listening to American Dissident Voices, the radio program of the National Alliance. The National Alliance is working to educate White men and women around the world as to the nature of the reality we must face — and organizing our people to ensure our survival and advancement. Write to National Alliance, Box 172, Laurel Bloomery, TN 37680 USA to learn how you can make your life count — or visit natall.com. Once again, our postal address is Box 172, Laurel Bloomery, TN 37680 USA. Until next week, this is Kevin Alfred Strom reminding you of the words of Richard Berkeley Cotten: Freedom is not free; free men are not equal; and equal men are not free.