Adolf Eichmann was a crypto-Jewish Zionist Nazi, who, together with other such Jews, attempted to force European Jewry to emigrate to Palestine against their will. According to Hennecke Kardel in his book Adolf Hitler: Begruender Israels, Eichmann was a full-blooded Jew. According to Eichmann himself, he was a radical Zionist.
Adolf Eichmann identified himself as a Zionist in 1939 in a conversation with Anny Stern,
"[H]ad I been a Jew, I would have been a fanatical Zionist. I could not imagine being anything else. In fact, I would have been the most ardent Zionist imaginable."—A. Eichmann, "Eichmann Tells His Own Damning Story", Life Magazine, Volume 49, Number 22, (28 November 1960), pp. 19-25, 101-112; at 22.
Adolf Eichmann stated,
"I issued the cloth [yellow cloth for the badges Jews were forced to wear] to my Jewish functionaries and they trotted off with them. [***] There was a Jewish lawyer in Vienna who said to me, 'Sir, I wear this star with pride.' This man impressed me. He was an idealist. So I let him emigrate soon afterward. [***] We even had some Jewish SS men who had taken part in the early struggles of the Nazis—about 50 of them in Germany and Austria. I remember giving my attention to a Jewish SS sergeant, a good man, who wanted to leave for Switzerland. I had instructed the border control to let him pass [***] He was a 100% Jew, a man of the most honorable outlook. [***] I am no anti-Semite. I was just politically opposed to Jews because they were stealing the breath of life from us. [***]
Certainly I too had been aiming at a solution of the Jewish problem, but not like this. [***] I would not say I originated the ghetto system. That would be to claim too great a distinction. The father of the ghetto system was the orthodox Jew, who wanted to remain by himself. In 1939, when we marched into Poland, we had found a system of ghettos already in existence, begun and maintained by the Jews. We merely regulated those, sealed them off with walls and barbed wire and included even more Jews than were already dwelling in them. The assimilated Jew was of course very unhappy about being moved to a ghetto. But the Orthodox were pleased with the arrangement, as were the Zionists. The latter found ghettos a wonderful device for accustoming Jews to community living.
Dr. Epstein from Berlin once said to me that Jewry was grateful for the chance I gave it to learn community life at the ghetto I founded at Theresienstadt, 40 miles from Prague. He said it made an excellent school for the future in Israel. The assimilated Jews found ghetto life degrading, and non-Jews may have seen an unpleasant element of force in it. But basically most Jews feel well and happy in their ghetto life, which cultivates their peculiar sense of unity. [***] [W]e did not want to punish individual Jews. We wanted to work toward a political solution. [***] Himmler would not stand for that kind of thing. That is sadism. [***] 'I will gladly jump into my grave in the knowledge that five million enemies of the Reich have already died like animals.' ('Enemies of the Reich,' I said, not 'Jews.') [***]
Long before the end, any of the Jews I dealt with would have set up foreign exchange for me in any country I had named, if I had promised any special privileges for them. [***] It would be too easy to pretend that I had turned suddenly from a Saul to a Paul. No, I must say truthfully that if we had killed all the 10 million Jews that Himmler's statisticians originally listed in 1933, I would say, 'Good, we have destroyed an enemy.' But here I do not mean wiping them out entirely. That would not be proper—and we carried on a proper war. Now, however, when through the malice of fate a large part of these Jews whom we fought against are alive, I must concede that fate must have wanted it so. I always claimed that we were fighting against a foe who through thousands of years of learning and development had become superior to us. I no longer remember exactly when, but it was even before Rome itself had been founded that the Jews could already write. It is very depressing for me to think of that people writing laws over 6,000 years of written history. But it tells me that they must be a people of the first magnitude, for law-givers have always been great."—A. Eichmann, "Eichmann Tells His Own Damning Story", Life Magazine, Volume 49, Number 22, (28 November 1960), pp. 19-25, 101-112; at 23, 24, 102, 104, 106, 110; and "Eichmann's Own Story: Part II",Life Magazine, (5 December 1960), pp. 146-161; at 150, 158, 161.
In violation of international law, the Israelis kidnapped Eichmann and placed him on trial for his life. He was probably alarmed by the ingratitude of the Israelis, who owed their existence to Eichmann's work.
At his trial in Jerusalem, Session Number 90, 26 Tammuz 5721, 10 July 1961, Eichmann confirmed that he twice requested permission to learn Hebrew from a Rabbi. He also stated that the annihilation (Vernichtung) of the Jews to him meant deportation and Zionism, however, he further stated that Hitler later changed course in the middle of the war and sought the physical annihilation of the Jews. Adolf Eichmann stated that he had sought a deal with the Western Allies to exchange one million Jews for 10,000 trucks to be used on the Eastern front. Jewish Communist turned Zionist, Joel Brand had established a relationship with the Nazis and tried to arrange the deal with the Western Allies.  The offer was declined. This story was publicly exposed in 1956.
Eichmann told another story of his dealings with the Zionist Dr. Rudolf Kastner, which ultimately resulted in the deaths of countless assimilated Hungarian Jews, and the survival of the fittest Zionist Jews for Israel, Jews who were Kastner's friends. Eichmann stated, inter alia,
"As a matter of fact, there was a very strong similarity between our attitudes in the SS and the viewpoint of these immensely idealistic Zionist leaders who were fighting what might by their last battle. As I told Kastner: 'We, too, are idealists and we, too, had to sacrifice our own blood before we came to power.' I believe that Kastner would have sacrificed a thousand or a hundred thousand of his blood to achieve his political goal. He was not interested in old Jews or those who had become assimilated into Hungarian society. But he was incredibly persistent in trying to save biologically valuable Jewish blood—that is, human material that was capable of reproduction and hard work. 'You can have the others,' he would say, 'but let me have this group here.' And because Kastner rendered us a great service by helping keep the deportation camps peaceful, I would let his groups escape. After all, I was not concerned with small groups of a thousand or so Jews."—A. Eichmann, "Eichmann Tells His Own Damning Story", Life Magazine, Volume 49, Number 22, (28 November 1960), pp. 19-25, 101-112; and "Eichmann's Own Story: Part II", Life Magazine, (5 December 1960), pp. 146-161; at 146.
Hannah Arendt wrote in her book Eichmann in Jerusalem: A Report on the Banality of Evil,
"Of greater importance for Eichmann were the emissaries from Palestine, who would approach the Gestapo and the S.S. on their own initiative, without taking orders from either the German Zionists or the Jewish Agency for Palestine. They came in order to enlist help for the illegal immigration of Jews into British-ruled Palestine, and both the Gestapo and the S.S. were helpful. They negotiated with Eichmann in Vienna, and they reported that he was 'polite,' 'not the shouting type,' and that he even provided them with farms and facilities for setting up vocational training camps for prospective immigrants. ('On one occasion, he expelled a group of nuns from a convent to provide a training farm for young Jews,' and on another 'a special train [was made available] and Nazi officials accompanied' a group of emigrants, ostensibly headed for Zionist training farms in Yugoslavia, to see them safely across the border.) According to the story told by Jon and David Kimche, with 'the full and generous cooperation of all the chief actors' (The Secret Roads: The 'Illegal' Migration of a People, 1938-1948, London, 1954), these Jews from Palestine spoke a language not totally different from that of Eichmann. They had been sent to Europe by the communal settlements in Palestine, and they were not interested in rescue operations: 'That was not their job.' They wanted to select 'suitable material,' and their chief enemy, prior to the extermination program, was not those who made life impossible for Jews in the old countries, Germany or Austria, but those who barred access to the new homeland; that enemy was definitely Britain, not Germany. Indeed, they were in a position to deal with the Nazi authorities on a footing amounting to equality, which native Jews were not, since they enjoyed the protection of the mandatory power; they were probably among the first Jews to talk openly about mutual interests and were certainly the first to be given permission 'to pick young Jewish pioneers' from among the Jews in the concentration camps. Of course, they were unaware of the sinister implications of this deal, which still lay in the future; but they too somehow believed that if it was a question of selecting Jews for survival, the Jews should do the selecting themselves. It was this fundamental error in judgment that eventually led to a situation in which the non-selected majority of Jews inevitably found themselves confronted with two enemies—the Nazi authorities and the Jewish authorities. As far as the Viennese episode is concerned, Eichmann's preposterous claim to have saved hundreds of thousands of Jewish lives, which was laughed out of court, finds strange support in the considered judgment of the Jewish historians, the Kimches: 'Thus what must have been one of the most paradoxical episodes of the entire period of the Nazi regime began: the man who was to go down in history as one of the arch-murderers of the Jewish people entered the lists as an active worker in the rescue of Jews from Europe.'"—H. Arendt, Eichmann in Jerusalem: A Report on the Banality of Evil, Viking, New York, (1963), pp. 55-56; in the revised 1964 edition at pp. 60-61. Zionist Jews around the World delighted in the rise of the Nazis and celebrated the Nazis' Jewish-inspired segregationist laws. This fact was recorded in Eichmann and Hagen's own reports,
"Nationalist Jewish circles expressed their great joy over the radical German policy towards the Jews, as this policy would increase the Jewish population in Palestine, so that one can reckon with a Jewish majority in Palestine over the arabs in the foreseeable future."—K. Polkehn, "The Secret Contacts: Zionism and Nazi Germany, 1933-1941", Journal of Palestine Studies, Volume 5, Number 3/4, (Spring-Summer, 1976), pp. 54-82, at 74; citing "RFSS film roll 411".
Jewish author Emil Ludwig (b. Emil Cohn) stated that,
"Hitler will be forgotten in a few years, but he will have a beautiful monument in Palestine. You know the coming of the Nazis was rather a welcome thing. So many of our German Jews were hovering between two coasts; so many of them were riding the treacherous current between the Scylla of assimilation and the Charybdis of a nodding acquaintance with Jewish things. Thousands who seemed to be completely lost to Judaism were brought back to the fold by Hitler, and for that I am personally very grateful to him."—M. Steinglass, "Emil Ludwig before the Judge", American Jewish Times, (April, 1936), p. 35; as quoted in: L. Brenner, Zionism in the Age of the Dictators, Chapter 6, Croom Helm, London, L. Hill, Westport, Connecticut, (1983), p. 59. Source
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1. A. Eichmann, Israel: Bet ha-mishpat ha-mehozi (Jerusalem), Israel: Misrad ha-mishpatim, Yisra'el: Misrad ham-Mispatim, The Trial of Adolf Eichmann: Record of Proceedings in the District Court of Jerusalem, Volume 4, Israel State Archives, Trust for the Publication of the Proceedings of the Eichmann Trial, in co-operation with the Israel State Archives and Yad Vashem, the Holocaust Martyrs' and Heroes' Remembrance Authority, Jerusalem, (1993).
2. J. Brand, Desperate Mission: Joel Brand's Story, Criterion Books, New York, (1958); and Advocate for the Dead: The Story of Joel Brand, A. Deutsch, London, (1958, copyrighted 1956); and ha-Satan veha-nefesh, Ladori, Tel Aviv, (1960); and Adolf Eichmann: Fakten gegen Fablen, Ner-Tamid-Verlag, Muenchen, (1961).
3. A. Weissberg-Cybulski, Bi-shelihut nidonim la-mavet, Tel-Aviv, `Ayanot, (1956); German: Die Geschichte von Joel Brand, Kiepenheuer & Witsch, Koeln, (1956); English: Advocate for the Dead: The Story of Joel Brand, A. Deutsch, London, (1958); Danish: Joel Brands Historie, Gyldendal, Kobenhavn, (1957); Italian: La Storia di Joel Brand, Feltrinelli, Milano, (1958).
For more information on the Zionist nature of Nazism, see my book The Manufacture and Sale of Saint Einstein, listen to my interview of Jim Condit, Jr. on 23 May 2007 , and , and/or watch Jim Condit, Jr.'s video The Final Solution to Adolf Hitler