"New evidence of the Holocaust": a book with population figures

Evidently, a trove of books that once belonged to deceased Nazi leader Adolf Hitler was just recovered. One book in the collection purportedly shows the number of Jews in major cities in North America. Media outlets are all over this news (1,2,3,4,5,6,7), suggesting that the Nazis' interest in the number of Jews in major cities in North America is evidence of the Nazi plan to invade North America and kill North America's Jews.

Incidentally, I had recently come across a source, from Hitler's time, that provided a table showing the number of Jews in major cities across North America, including Chicago, Philadelphia and Cleveland:

The source was from a collection of books that had been gifted:

More specifically, a book from 1941, called Der Neue Brockhaus:

Der Neue Brockhaus, as it turns out, is a multi-volume encyclopedic publication. I found the above-mentioned chart for the population of Jews per city in volume "J", under the entry for Jew.

That's when it dawned on me: if possession of a publication with Jewish population figures in North America indicated a plan to invade North America and kill Jews there, did it not follow that the person who bought the book had fallen into the same category?

What about me, with the book now in my possession?

And what about Wikipedia, which offers internet users a global population breakdown for Jews...

...in the same city-by-city format?

Nobody is entertaining the idea that Wikipedia, or the people who read these articles on Wikipedia, plan to invade North America and kill the Jew there. So what proof of such a thing had really been uncovered?

I thought about this for a little while, and then my mind shifted gears.

I thought back to the Der Neue Brockhaus encyclopedia. And, suddenly, I was curious: what did an encyclopedia entry for Jews looks like in a country that, according to the mainstream media, had been planning to invade North America to kill the Jews there? I decided to get the entry translated and find out for myself. The following is what was handed back to me:
Jews, a people and religious community scattered over almost all countries, probably 16-17 mill. people in sum.

The Jews form a mixture of races based on the Near Eastern and Oriental races. Since the two main groups of Jews went their separate ways and adopted foreign parts of the population, the Southern Jews (Sefardim), who make up 1/10 of the Jews and are mainly to be found in North Africa, Portugal, Spain, Italy and the Balkans, are dominated by the Oriental race, while the Eastern Jews (Ashkenazim) are dominated by the Near Eastern race. The Southern Jews probably included Mediterranean, Hamitic, Nordic and some Negro race parts in early times, while the Eastern Jews already acquired Nordic, Hamitic and Negro race parts in their old homeland and, in Eastern Europe, the East Baltic, Alpine and Inner Asian race parts. Above all, the light types among the Jews can be attributed to the East Baltic part, and to a lesser extent to the Nodic part. However, the inclusion of foreign racial groups was nowhere so strong that the Jews did not clearly stand out as a group from each of their host peoples.


The emergence of Judaism occurred after the Babylonian exile. From the inhabitants of the former kingdom of Judah captured by Nebuchadnezzar, probably 40000 people, Judaism developed in Babylonia in the 6th and 5th centuries B.C. through an inner transformation process of both a religious and a nationalistic nature. In order to maintain their nationalistic existence and unity in a foreign country, these exiled found a special binding force in the ancient Yahweh religion of their people, which received its final form then, but at the same time became increasingly solidified. The profession of faith in a god as the only God who chose the Jewish people in a special way to be his property, confessors and servants out of all nations, who revealed his will to this Jewish people through Moses and the prophets of this profession, became the mark that distinguished the Jews from other nations. For Judaism, the revelation of the will of God is the Holy Scripture of the Old Testament (Bible). This Jewish religion guaranteed the unity and the existence of the people, even irrespective of the existence of having their own state, common closed residences, common mother tongue, etc. Therefore, from the very beginning, Judaism did not aspire to the formation of its own state.

The Jews in Antiquity in Palestine:

The return of a part of the Babylonian Jewish community to Palestine in 538 B.C., with the permission and support of the Persian government, served only to rebuild the destroyed Temple of Yahweh in Jerusalem as the main sanctuary of Judaism, which was newly consecrated in 516 B.C. The Jewish people in Palestine were not able to return to Palestine until that time. But it was not until the 5th century that this Jewish colony in Palestine became viable, independent of external aid, through the reforms of Esras and Nehemiah, who came to Palestine at the same time commissioned by the combined force of Babylonian Jews and the Persian government. In 458 B.C., Ezra ensured the religious and the national continuity by introducing in Palestine the Code of Law prepared in Babylon, the Priestly Code, in the form of a revision of the Torah, and at the same time demanding the strict observance of the prohibition of all mixed marriages with Gentiles. Nehemiah created external security by building the city wall of Jerusalem in 445 BC. From then on, until about 3-4 century AD, the Jewish community of Palestine was the centre of the religious development of Judaism.

The external growth of the Palestinian Jewish community slowed down from the 5th to the 2nd century BC. But, under the Seleucid ruler Antiochus IV Epiphany, the Maccabees revolted (from 166 BC). From that point forward, an independent Jewish state existed once again temporarily in Palestine under the Hasmonaean ruling house, but it did not have the approval of all the people. After 63 BC, the country was under Roman rule. Frictions with the Roman provincial government and, at the same time, the highest expectation of the early coming of the Messiah led to the great Jewish uprising in 66 AD, which came to an end with the conquest of Jerusalem and the destruction of its temple by Titus in 70 AD. An uprising took place between 132-135 AD, with Simon Bar Kochba assuming the role of Messiah, but he was defeated by Hadrian.

The transformation among the Jews themselves in that millennium was crucial for the whole of Jewish history. Since they, with the exception of the Maccabees, were politically powerless and at the same time felt themselves to be epigones in relation to the time of the prophets, since the 1st century BC, the Party of the Pharisees gave the uprooted people a new base in the Torah, which had been raised with fanatical zeal to be the guideline for their entire lives, around which they erected a guard consisting of hundreds of positions which were to regulate the lives of the Jews at every turn in a decisively cultural and political way.

When the hopes of the Jews for the political Messiah were dashed in the second destruction of Jerusalem (70 A.D.) and with the failure of the Bar-Kochba uprising, the holy book Talmud containing all rabbinical versions, henceforth took the place of a political authority guiding the entire life of the Jews, especially in their relations with the Gentiles. For centuries, under the veil of bourgeois casuistic and dialectic as well as the illusion of religious zeal for cultural purity, the separation of everything impure, as well as not Jewish, was served through the Talmud, preserving the hate and revenge towards the Gentiles by this people who had been defeated in open political struggle.

The ancient Jews in the Diaspora:Hand-in-hand with an enormous increase in the Jewish population (5th century BC: between 400,000 and 500,000; 1st century AD: 4.5 million) the Jews rapidly spread across world. This increase was largely due to the influx of Gentiles as proselytes into Jewish religions and communities. At the same time, the Jews spread from Babylon and Palestine to all Mediterranean countries. Around the end of antiquity, they were found from Germania and Gaul to southern Arabia, from Spain to India and China. This proliferation was mainly voluntary. From the very beginning, Judaism was well accustomed to living among foreign peoples. For this reason, even in ancient times, it was the professions that were least bound to the place to which they turned above all apart from craftsmanship: trade and money.

The Jewish question arose already in antiquity through the coexistence of the Jews with their host peoples. Numerous pagan writers have made statements about the Jews that are partly recognizable, but mainly derogatory and even hostile. Above all, in Egypt, there was pronounced anti-Semitic popular sentiment, the motives for which were partly religious, partly economic, but partly also based on ethnic considerations. Several times, the evident tensions burst into an violent outbreak, above all in the bloody Jewish war in Egypt, Libya and Cyprus (115-117 AD). In the period that followed, it was, above all, through the strengthening of Christianity that hostility grew towards the Jews, identified as the people of those who had crucified Christ. Especially after Christianity had become the state religion of the Roman Empire, the overall situation of the Jews deteriorated. While under the pagan emperors, they had mostly possessed complete freedom and many rights, though social and bourgeois positions were still out of reach. Furthermore, they remained free to practice their religion.

The Jews in Middle Ages and Modern Times until the 18th century:

The vast Jewish population of Babylon and Mesopotamia, which had existed since the Babylonian exile, even had independent jurisdiction and administration under the sovereignty of the government, with an exile at the head. Under the ruling house of Saffaniben (3-6 century AD) they suffered many religious persecutions, but their situation improved a lot when the Arabs conquered the country. Under Islam the Jewish community of Mesopotamia had its peak and was the center of Judaism of the whole world from the 7th to 11th centuries.

Since the 11th century, supremacy belonged to the Jewish community of Spain, which had also developed mightily under Arab rule and developed a rich spiritual life. For the Christian countries, Pope Gregory the Great laid down the principles for the treatment of the Jews around 600. After that their guidance was to be sought, but it was not to be coerced by force. In all other respects, they were allowed to freely practice their religion. Even later, in the Middle Ages, the Jews were awarded several treasury bills by the popes. In Charlemagne's empire, Jews had the status of foreigners, who in essence were without rights and but nevertheless directly under the protection of the king. This protection secured their lives and property and, at times, even brought them great privileges, such as under Ludwig the Pious. In the Middle Ages the legal position of the Jews developed into chamber subjugation, i.e. the legal jurisdiction of the Jews directly to the royal chamber. This brought great advantages for the Jews, above all customs duty and market freedom, but later often had a detrimental effect on them as well, since they were regarded as the complete property of the king, who could dispose of their money and life. Thus, the mostly very rich Jews became a welcome source of income for the rulers through financial claims of various kinds. And this again led to the fact that there were no drastic measures against Jewish usury, which at times took on almost adventurous forms. Since the Jews, as unbelievers, were not subject to the ban on interest, their preferred field of work, apart from trading, was the lending of money on interest, namely as a security loan. In addition, other professions were closed to them in the Middle Ages, because as strangers and unbelievers they also had no place in medieval estates and guilds. Similarly, the cohabitation of the Jews in a special district (ghetto) is originally a voluntary Jewish custom, since only in this way was it possible for Jews to strictly observe their ritualistic purity and Sabbath commandments.

In the Middle Ages, however, the ghetto compulsion of the church and the state was added for the purpose of the complete separation of the Jews from the Christian city. The early Middle Ages were still a favourable time for the Jews, during which they could pursue their earnings undisturbed and safely. Since the Crusades, however, there have been times when the public, often deeply indebted to the Jews because of the high interest rates, expressed their hatred in bloody persecutions of the Jews. In addition to the economic motive, the religious motive was invariably to fight against the unbelieving and persevering Jews. This often led to forced baptisms or even fictitious denunciations. In Spain there were large masses of such fictitious rites, Marranen, by the fight of the Inquisition against the Jews. Those Jews who did not convert were expelled from Spain in 1492 and Portugal in 1497 and emigrated to Italy, but in their main part to the Balkan Peninsula, where they still today have their active language which mixes Hebrew with Spanish.

Some Portuguese Jews also emigrated to the Netherlands and Germany (Amsterdam, Hamburg). The Spanish Jews were called Sefardim and Southern Jews, in contrast to the German Jews, the Ashkenazim. Since the persecutions of the Middle Ages, large numbers of German Jews have emigrated to Poland, where they still live in dense numbers as Eastern Jews, counting in millions. To this day, they too have preserved their old German dialect, Yiddish, though mixed with many Hebrew, Polish, Russian and Lithuanian expressions.

Since the 15th century, spiritual leadership in the world Jewry has also passed from the Spanish to the German and Polish Jews. Humanism and the Reformation did not significantly change the situation. Luther himself, who was originally not unfavourable to the Jews, later spoke out very strongly against them. In the 17th and 18th centuries the conditions for the Jews improved partially, since the absolutist princes were often dependent on their financial power and help. Thus some Jews came to high positions and great influence (court Jews), which they often abused, however, also to the heaviest damage of the country (Jud Süss Oppenheimer in Württemberg, 1733 - 1738).

The Jews in modern times:

Since the 18th century, the Age of Enlightenment has brought about a completely new era for Judaism.  At its beginning, Moses Mendelsson (1729-86) was one of its most important figures.

Judaism had grown up in the stern medieval Talmudist spirit of Judaism, but then developed into one of the most important bearers of the Enlightenment philosophy while remaining consciously Jewish. Accordingly, it became exemplary for the overall development of Judaism in general. Lessing, whom became the role model for "Nathan the White", was strongly influenced by it.

The emancipation of the Jews, initially in the spirit of world view, took place towards the end of the 18th century. The old, rigid Talmudism disintegrated more and more, a liberal or reformed Judaism arose, which only evaluated the writings of the Old Testament and the Talmud historically, shaped the services strongly in modern times and maintained a general moral theology as the core of Judaism. More and more in scale and strength, it quickly led to social and political emancipation. The breakthrough came with the French Revolution. The other states gradually followed the same trajectory, such as Prussia in 1812, where Wilhelm von Humboldt and before him his teacher C.W. Dohm had strongly advocated civil equality for Jews. The time after the wars of freedom brought some setbacks for the Jews, but in the course of the 19th century, the complete equality of the Jews prevailed everywhere, except in czarist Russia. The inner, religious development thus went on in parallel.

Opposite it stood and stands a more tradition-loyal direction, also called orthodox, which emphasizes more strongly the connection to the ancient religion and its revelatory character, also to the ceremonial vessel. Outside the two directions, however, an ever broader weapon of religiously completely indifferent people arose, who then often also took the last step, which had become pure outwardness, and were baptized or entered into mixed marriages with Gentiles. The ever increasing assimilation of the Jews should - this was still the thought - bring about a gradual integration of the Jews into their host people and thus the final solution of the Jewish question at that.

But history has proved this thought to be an error. Although the Jews were very much alike, they did not lose their Jewish character, which had been recorded in a 2000 year history. And so this path did not lead to the deliberate Germanization of the Jews, but to a progressive de-Germanization and Judaization of the economy and politics, of literature and art, in almost all areas of national life, and thus became a danger to the national life of the German people in general. That is why the new Germany under the leader Adolf Hitler has resolutely adopted new approaches to solving this problem. Since the development of the 19th century meant that the religious counter-argument had lost its significance as a distinguishing feature between Jews and Gentiles, it was only through the principle of genetic-blood descent, which had also been valid in Judaism since ancient times, that the necessary pure separation between the German and Jewish spheres of life could be achieved. The new German Jewish confinement is based on these principles (racial protection legislation).
The Autonomous Territory of the Jews, the Khabarovsk district of the Soviet Union, 36800 square kilometers with 108400 adults (40% Jews, 60% Russians); capital: Birobidschan.

The Jewish question, the phenomena that has arisen since antiquity from the intersection between non-Jewish and Jewish life due to the coexistence of Jews and their host peoples. The dispersal of Jews among the peoples of the world and the deliberate isolation from their host peoples (Talmudism) have made the encounter of Gentiles with the representatives of these peoples a serious life problem at all times.

From the time that Jews came to Germania as Roman legions, there were Jews in German history. In the Middle Ages, it posed a great religious and economic problem for the German people, despite the ghetto solution. At the beginning of the 17th century, the politically significant entry of individual Jews into German economic life took place in the form of court Jews as German princes . As a result, they were not only the influential pioneers of new Jewish communities in German cities, but also of a fundamentally new attempt at a solution for the Jews, the equality of the Jews with the members of the host peoples.This development, which until 1871 was able to assert itself constitutionally against great resistance, is the basis of modern Jews in Germany as well.

After the principle of separation had finally been abandoned, the influence of Judaism, which was foreign to the German spirit, could extend unhindered to all districts of German life. The Jews posed themselves as spiritual and political leaders of the German people, controlled the economy, the press, culture, and the blood mixture led to serious disturbances of the foundations of life in the ruling classes of the German people. National Socialism put an end to the epoch of egalitarianism for the Jews in the German Reich and solved problems for the Jews on a racial basis: the Jews were completely separated from their German counterparts (Blood Protection Act, Reich Citizens Act), the Jewish influence on the political, cultural and economic life of the German people was eliminated.

International Judaism has declared the fiercest battle against this solution: atrocity propaganda and boycotts, especially in the United States, the murder of Wilhelm Gustloff and, finally, of the Council of State in November 1938. As a result, the legal regulation of Jews was substantially accelerated and measures were taken to completely separate them from all other areas of life: elimination from retail trade and crafts, from leading positions of economic enterprises; prohibition of the acquisition of real estate; authorization of compulsory sales of Jewish commercial enterprises, Jewish real estate and other Jewish assets; prohibition of participation in German cultural events. In 1938, Fascist Italy also committed itself to these ideas and enacted laws to keep the race independent; at the same time, Judaism was fought as the focus of anti-fascism. Likewise, in Hungary, Romania and many other countries, the national awakening begs for a solution of the Jewish question (racial protection legislation).
For those who are interested in double-checking the translation or doing it themselves, here are the originals pages (for scholarly purposes only and by downloading, you alone assume responsibility and liability for your actions):

It struck me as odd that, in view of all that has been written in modern times about German society in the 1930s and 1940s, nothing in the this German text from 1941 suggested that the Jews were more than what any other influential group in society could be: a people with a history of victories, defeats, abuse and revanchism and influence. Absent was any reference to the Jews as a collective boogeymen. And, far from stereotyping the Jews, the text suggested that the Jews were a people pulled in various directions, whether that be due to Talmudism, the social and liberal spirit, or otherwise. This is particularly bizarre, considering mainstream scholars suggest that, after 1933, and certainly by the publishing date of 1941, Germany had become a "genocidal state" (quote by highly-esteemed professor and writer Michael Berenbaum). It is also bizarre because, long before this text would have been published, the Nazis had become an aggressively-typified and maliciously-depicted stereotype in Western media and were the target of various boycotts. See for yourself:

Odd how, even in the midst of this agitation, the same sort of retributive demonization is missing from the pages of Der Neue Brockhaus, especially in line with the contemporary depiction that, by 1941, German life had become dominated by a totalitarian spirit that had fully dehumanized the Jews and left them at the mercy of a brainwashed public ready to accept the mass murder of the Jews, which mainstream historians declare had already begun wholesale. Why was the tone in Der Neue Brockhaus so completely non-reflective of this purported state of affairs?

I decided to take my investigation in a slightly different direction and search the volume "C" encyclopedia. My plan was to hunt for the entry about the leading British politician at the time, Winston Churchill. I was curious about what I would find, because I knew Churchill had had an important role in the escalation of the war between Nazi Germany and the United Kingdom, which was well underway by the 1941 date of publication. Would the tone of the article on Churchill match the same relative neutrality and calm tone as the entry for "Jew" had? I had the entry translated, and the following was the result:
Churchill, Winston, English politician, grandson of the 7th Duke of Marlborough. * Oxforshire 30 November 1874, since 1900 member of the House of Commons became Liberal in 1911 First Lord of the Admiralty (Marine Minister). After the failure of his attack on the Dardanelles, he resigned in 1915. Under Lloyd George he was 1917-19 Minister of Ammunition, 1919-21 Minister of War and 1921/22 Secretary of State for the Colonies, as Conservative then 1924-29 Chancellor of the Exchequer (Minister of Finance) in the Baldwin Cabinet. From 1931 he was spokesman for the Schroff imperialist wing of the Conservatives; he became the fiercest war agitator against National Socialist Germany, campaigned for England's strongest armament and closest ties with France. Eventually, he succeeded in getting the Chamberlain Cabinet to go to war against Germany on Sept. 3, 1939, and was now accepted into the government as Navy Minister. Although the English fleet suffered the heaviest losses, Churchill's influence on warfare grew; in May 1940 he succeeded Chamberlain as head of government and continued the deluded struggle against the supreme German Wehrmacht.


Why would the Churchill entry contain overtly-aggressive, grandstanding depictions and commentary, unlike the entry for a people who the Germans had supposedly been conditioned to mass murder (Jews)?

I am left with nothing but questions, and no answers.