Temple Mount Guide 1925 - Is Jewish territory - Draiman

Temple Mount Guide 1925 - Is Jewish territory - Draiman

Temple Mount Guide 1925 is Jewish territory

Click here for the 1925 Temple Mount Guide One of the most disturbing end times propaganda being promoted today is the absurd notion that the Jews never had a presence on the famous Temple Mount area in Jerusalem. Anyone who is knowledgeable about history and aware of the recent archaeological discoveries on the Temple Mount area over the years knows that the propaganda being perpetuated by the Islamics, United Nations, and other ungodly organizations is simply a political ploy to deny the Jews their historical capital of Jerusalem and the sacred Temple Mount area. The Temple Mount area is the holiest place in Judaism and the remnants of the Second Temple area visible in the form of the "Wailing Wall" where religious Jews flock from around the world in order to pray near the site of the First and Second Temples. Some of the outstanding quotes from the official Temple Mount Guide are as follows: “The site is one of the oldest in the world. Its sanctity dates from the earliest times. Its identity with the site of Solomon’s Temple is beyond dispute. This, too, is the spot, according to universal belief, on which David built there an altar unto the Lord, and offered burnt offerings and peace offerings” (2 Samuel 24:25). But, for the purposes of this Guide, which confines itself to the Muslim period, the starting point is the year 637 A.D. “...It dates probably as far back as the construction of Solomon’s Temple. According to Josephus, it was in existence and was used as a place of refuge by the Jews at the time of the conquest of Jerusalem by Titus in the year 70 A.D.” “which was believed in medieval times to have been associated with Jesus Christ’s infancy. This belief was prevalent long before the advent of the Crusaders...” Despite the recent archaeological discoveries such as coins, temple vessels, the pool of Shiloam, and many other biblical artifacts the Islamic community has simply dismissed these findings and continued on with their blatant lies about the Temple Mount and the Jews never having a presence there. This is despite the fact that the Bible mentions Jerusalem over 700 times in the scriptures while the koran never once mentions Jerusalem. In fact, I was recently made aware of twenty interesting facts about the current Israeli and Palestinian issue that I would like to share with you. I received these facts from an email I received recently. Here is the list: 1. Nationhood and Jerusalem : Israel became a nation in 1312 BC, two thousand (2000) years before the rise of Islam.... 2. Arab refugees in Israel began identifying themselves as part of a Palestinian people in 1967, two decades after the establishment of the modern State of Israel. 3. Since the Jewish conquest in 1272 BC, the Jews have had dominion over the land for one thousand (1000) years with a continuous presence in the land for the past 3,300 years. 4. The only Arab dominion since the conquest in 635 lasted no more than 22 years. 5. For over 3,300 years, Jerusalem has been the Jewish capital. Jerusalem has never been the capital of any Arab or Muslim entity. Even when the Jordanians occupied Jerusalem , they never sought to make it their capital, and Arab leaders did not come to visit. 6. Jerusalem is mentioned over 700 times in Tanach, the Jewish Holy scriptures. Jerusalem is not mentioned even once in the Koran. 7. King David founded the city of Jerusalem. Mohammed never came to Jerusalem. 8. Jews pray facing Jerusalem. Muslims pray with their backs toward Jerusalem. 9. Arab and Jewish Refugees: in 1948 the Arab refugees were encouraged to leave Israel by Arab leaders promising to purge the land of Jews. Sixty-eight percent left (many in fear of retaliation by their own brethren, the Arabs), without ever seeing an Israeli soldier. The ones who stayed were afforded the same peace, civility, and citizenship rights as everyone else. 10. The million Jewish refugees were terrorized and forced to flee from Arab lands due to Arab brutality, persecution and pogroms and their assets were confiscated, including over 70,000 square miles of real property. 11. The number of Arab refugees who left Israel in 1948 is estimated to be around 630,000. The number of Jewish refugees from Arab lands is estimated to be over a million families. 12. Arab refugees were INTENTIONALLY not absorbed or integrated into the Arab lands to which they fled, despite the vast Arab territory of over 5 million square miles. Out of the 100,000,000 refugees since World War II, theirs is the only refugee group in the world that has never been absorbed or integrated into their own people's lands. Jewish refugees were completely absorbed into Israel , a country no larger than the state of New Jersey ... 13. The Arab-Israeli Conflict: the Arabs are represented by eight separate nations, not including the Palestinians. There is only one Jewish nation. The Arab nations initiated all five wars and lost. Israel defended itself each time and won. 14. The PLO's Charter still calls for the destruction of the State of Israel . Israel has given the Palestinians most of the West Bank land, autonomy under the Palestinian Authority, and has supplied them. 15. Under Jordanian rule, Jewish holy sites were desecrated and the Jews were denied access to places of worship. Under Israeli rule, all Muslim and Christian sites have been preserved and made accessible to people of all faiths. 16. The UN Record on Israel and the Arabs: of the 175 Security Council resolutions passed before 1990, 97 were directed against Israel. The resolutions are not valid until it is accepted by all the parties. 17. Of the 690 General Assembly resolutions voted on before 1990, 429 were directed against Israel. 18. The UN was silent while 58 Jerusalem synagogues were destroyed by the Jordanians. 19. The UN was silent while the Jordanians systematically desecrated the ancient Jewish cemetery on the Mount of Olives. 20. The UN was silent while the Jordanians enforced an apartheid-like a policy of preventing Jews from visiting the Temple Mount and the Western Wall. The Jordanians confiscated all Jewish assets, including businesses, homes and land and prohibited Jews from residing in Jordan. If these "little known" facts about the Israeli and Islamic issue were not enough to persuade the casual reader to side with Israel on the matter of the Temple Mount and Jerusalem. Perhaps seeing the official "Temple Mount Guide" produced by the "Supreme Muslim Council" were they plainly listed the Temple Mount as the site of the Second Temple of Solomon. The Temple Mount Guides were produced from 1924 til sometimes in the 1960's. The guides were produced to provide visitors to the Temple Mount in Jerusalem with background information on the sacred site. The pages of the Temple Mount Guide that contain the most explicit revelation of the site belonging to the Jews is contained in pages 4 and 16 of the guide. As a courtesy, we are providing a PDF copy of the Temple Mount Guide so that you can see for yourself in the words of the Muslims themselves that the Temple Mount belonged to the Jews long before Islam was even invented. Notes: 1. Facts from Jerry Golden email - www.thegoldenreport.com 2. Temple Mount Guide PDF courtesy of www.bibleplaces.com Submitted by YJ Draiman (United States), May 5, 2015 at 16:00 Link to 1925 Waqf Temple Mount Guide noting that the First and Second Jewish Temples were located on the Temple Mount For Jews, the Temple Mount is the holiest place in the world. The Jewish connection to Jerusalem and the Temple Mount originates in the biblical narrative, as it is said to be the location of the binding of Isaac.[2] The Talmud, Judaism's supreme canonical text, says that the foundation stone on the Temple Mount is the location from which the world was created.[3] In Samuel II 24:18-25, King David bought the bedrock for the Temple from Araunah the Jebusite. Subsequently, Solomon, David's son, used the bedrock to build the First Temple.[4] Solomon's Temple was eventually destroyed by Nebuchadnezzar II of Babylon in 586 BCE. Link to 1925 Waqf Temple Mount Guide noting that the First and Second Jewish Temples were located on the Temple Mount For Jews, the Temple Mount is the holiest place in the world. Following the destruction of Jerusalem and Solomon's Temple, many Jews were sent into exile. However, under the Persian King Cyrus, the Jews were allowed to return and began to rebuild the Temple. The Second Temple was completed in 516 BCE and expanded by King Herod in 19 BCE. In 70 CE, the Roman Empire, led by Emperor Titus, laid siege to Jerusalem and destroyed the Second Temple. Jews have maintained an unbreakable connection to Jerusalem, and the Temple Mount since that time. Today, Jews follow a number of different customs in remembrance of their fallen Temple. When Jews pray, they pray toward Jerusalem. Within the daily liturgy, there are numerous calls for the rebuilding of Jerusalem and the Temple. During the week, after meals, Jews recite a grace, which includes the recitation of Psalm 137 ("If I forget thee, O Jerusalem…").[5] At the end of a wedding ceremony, the groom breaks a glass, which signifies the Jewish people's continued mourning over the Temple's destruction. In addition, many have the custom of leaving a wall in their home unfinished in remembrance of the destruction. All of these customs play a significant part in the Jewish connection to Jerusalem and the Temple Mount, which former Israeli Prime Minister Ehud Olmert stated "represents the purist expression of all that Jews prayed for, dreamed of, cried for, and died for in the two thousand years since the destruction of the Second Temple."[6] In addition to the customs and ideology, the Jewish connection to the Land of Israel and Jerusalem is internationally recognized.[7] ISLAMIC LITERATURE AND THE TEMPLE MOUNT Classic Islamic literature also recognizes the existence of a Jewish Temple and its importance to Judaism. This makes Palestinian Temple Denial all the more puzzling. In Sura 17:1 of the Koran, the "Farthest Mosque" is called the al-masjid al-Aqsa. The Tafsir al-Jalalayn,[8] a well-respected Sunni exegesis of the Koran from the 15th and 16th centuries, notes that the "Farthest Mosque" is a reference to the Bayt al-Maqdis of Jerusalem.[9] In Hebrew, the Jewish Temple is often referred to as the Beyt Ha-Miqdash, nearly identical to the Arabic term. In the commentary of Abdullah Ibn Omar al-Baydawi, who authored several prominent theological works in the 13th century, the masjid is referred to as the Bayt al-Maqdis because during Muhammad's time no mosque existed in Jerusalem.[10] Koranic historian and commentator, Abu Jafar Muhammad al-Tabari, who chronicled the seventh century Muslim conquest of Jerusalem, wrote that one day when Umar finished praying, he went to the place where "the Romans buried the Temple [bayt al-maqdis] at the time of the sons of Israel."[11] In addition, eleventh century historian Muhammad Ibn Ahmad al-Maqdisi and fourteenth century Iranian religious scholar Hamdallah al-Mustawfi acknowledged that the al-Aqsa Mosque was built on top of Solomon's Temple.[12] This is a small sample of the Islamic literature attesting to the Jewish connection to the Temple Mount. Innumerable other writings from other faiths attest to this fact, as well. Link to 1925 Waqf Temple Mount Guide noting that the First and Second Jewish Temples were located on the Temple Mount http://www.templeinstitute.org/1925-wakf-temple-mount-guide.pdf For Jews, the Temple Mount is the holiest place in the world. Following the destruction of Jerusalem and Solomon's Temple, many Jews were sent into exile. However, under the Persian King Cyrus, the Jews were allowed to return and began to rebuild the Temple. The Second Temple was completed in 516 BCE and expanded by King Herod in 19 BCE. In 70 CE, the Roman Empire, led by Emperor Titus, laid siege to Jerusalem and destroyed the Second Temple. Jews have maintained an unbreakable connection to Jerusalem, and the Temple Mount since that time. Today, Jews follow a number of different customs in remembrance of their fallen Temple. When Jews pray, they pray toward Jerusalem. Within the daily liturgy, there are numerous calls for the rebuilding of Jerusalem and the Temple. During the week, after meals, Jews recite a grace, which includes the recitation of Psalm 137 ("If I forget thee, O Jerusalem…").[5] At the end of a wedding ceremony, the groom breaks a glass, which signifies the Jewish people's continued mourning over the Temple's destruction. In addition, many have the custom of leaving a wall in their home unfinished in remembrance of the destruction. All of these customs play a significant part in the Jewish connection to Jerusalem and the Temple Mount, which former Israeli Prime Minister Ehud Olmert stated "represents the purist expression of all that Jews prayed for, dreamed of, cried for, and died for in the two thousand years since the destruction of the Second Temple."[6] In addition to the customs and ideology, the Jewish connection to the Land of Israel and Jerusalem is internationally recognized.[7] ISLAMIC LITERATURE AND THE TEMPLE MOUNT Classic Islamic literature also recognizes the existence of a Jewish Temple and its importance to Judaism. This makes Palestinian Temple Denial all the more puzzling. In Sura 17:1 of the Koran, the "Farthest Mosque" is called the al-masjid al-Aqsa. The Tafsir al-Jalalayn,[8] a well-respected Sunni exegesis of the Koran from the 15th and 16th centuries, notes that the "Farthest Mosque" is a reference to the Bayt al-Maqdis of Jerusalem.[9] In Hebrew, the Jewish Temple is often referred to as the Beyt Ha-Miqdash, nearly identical to the Arabic term. In the commentary of Abdullah Ibn Omar al-Baydawi, who authored several prominent theological works in the 13th century, the masjid is referred to as the Bayt al-Maqdis because during Muhammad's time no mosque existed in Jerusalem.[10] Koranic historian and commentator, Abu Jafar Muhammad al-Tabari, who chronicled the seventh century Muslim conquest of Jerusalem, wrote that one day when Umar finished praying, he went to the place where "the Romans buried the Temple [bayt al-maqdis] at the time of the sons of Israel."[11] In addition, eleventh century historian Muhammad Ibn Ahmad al-Maqdisi and fourteenth century Iranian religious scholar Hamdallah al-Mustawfi acknowledged that the al-Aqsa Mosque was built on top of Solomon's Temple.[12] This is a small sample of the Islamic literature attesting to the Jewish connection to the Temple Mount. Innumerable other writings from other faiths attest to this fact, as well. Link to 1925 Waqf Temple Mount Guide noting that the First and Second Jewish Temples were located on the Temple Mount http://www.templeinstitute.org/1925-wakf-temple-mount-guide.pdf Over a million Jewish people and their children were expelled from Arab countries and their assets confiscated It is interesting to note, that Jordan is a country that never existed in history before WWI and nobody is contesting its legitimacy or territorial sovereignty and control. The same powers that established 21 Arab States plus Jordan after WWI, established the State of Israel based on the Balfour Declaration and the San Remo Treaty of 1920 which was confirmed by the 1920 Treaty of Sevres.. On the other hand, Israel and its Jewish people have over 4,000 years of history. Many nations and people are questioning Israel's control of its liberated territory. No one is mentioning that the Arab countries had ejected about a million Jewish people and their children from their countries, confiscated their assets, businesses, homes and Real estate, over 650,00 Jewish people and their children of these expelled Jewish people were resettled in Greater Israel. The Land the Arab countries confiscated from the Jewish people 120,400 sq. km. or 75,000 sq. miles, which is over 5-6 times the size of Israel, and its value today is the trillions of dollars. Transfer the Arab-Palestinians to the Jewish owned land in Arab countries is a good solution. Let the 21 Arab countries resettle the Arab Palestinians in the land they confiscated from the Jews which is 5-6 times the size of Israel (120,440 sq. km.). Provide them with funds they confiscated from the million Jewish people they expelled and let them build an economy, This will benefit both the Arab-Palestinians and the hosting countries, The other alternative is relocate the Arab-Palestinians to Jordan, (originally land allocated for the Jewish people) which is already 80% Arab-Palestinians, and give them funds to relocate and build an economy. This will solve the Arab-Palestinians refugee problem once and for all. It will also reduce hostility and strife in the region.

Selected Quotes from Golda Meir - The iron lady of Israel - Draiman

Selected Quotes from Golda Meir

Golda Meir was not a grand orator in any traditional sense of the term and she was a reluctant writer. Still, her words often contained a direct and simple eloquence. They reflect her no nonsense approach and are straightforward, honest and laced with humor. The following are examples of those words that could capture the moment and an audience.

1) The annual Leadership Award given by the Golda Meir Center contains these words from her told to Marie Syrkin: I can honestly say that I was never affected by the question of the success of an undertaking. If I felt it was the right thing to do, I was for it regardless of the possible outcome.

2) Golda would frequently tell people: Don’t be so humble, you’re not that great.

3) After Israeli Prime Minister Levi Eshkol received criticism for the way he delivered a speech before the 1967 War, Golda said: A leader who doesn’t hesitate before he sends his nation into battle is not fit to be a leader. Similarly, in 1973, she reminded us: A man who does not hate war is not fully human.

4) Also on leaders, Golda stated: If only political leaders would allow themselves to feel, as well as to think, the world might be a happier place.

5) When accused of governing with her heart and not her head, she said in 1973: What if I do? Those who don’t how to weep with whole heart don’t know how to laugh either.

6) The greatest challenge to leaders and educators, she also noted, is to bring idealism into the picture despite the cloud that hangs over humanity.

7) Also on educators, she said: A teacher is one who has a program -- arithmetic, reading, writing, and so on – fulfills it conscientiously, and feels that he has done his job. An educator tries to give children something else in addition: spirit.

8) On peace, she said in 1957, before the National Press Club in Washington: Peace will come when the Arabs will love their children more than they hate us. (She also made a similar statement specifically regarding Nasser.) In a similar vein, she would say, Peace will come when an Arab leader is courageous enough to wish it and exercise it.

9) At a 1969 press conference in London, she added: When peace comes we will perhaps in time be able to forgive the Arabs for killing our sons, but it will be harder for us to forgive them for having forced us to kill their sons.

10) I am convinced, she also said, that peace will come to Israel and its neighbors because the tens of millions of Arabs need peace just as much as we do. An Arab mother who loses a son in battle weeps as bitterly as any Israeli mother.

11) When Golda was in Jerusalem in 1977 for Anwar Sadat’s historic visit, she asked him what took him so long. And reminded the Egyptian President and the Israeli nation: Of course, we all must realize that the path to peace may be a little bit difficult, but not as difficult as the path to war.

12) On negotiations, she explained: The only alternative to war is peace. The only road to peace is negotiation.

13) Yet, she would also say at the White House in 1974: To be or not to be is not a question of compromise. Either you be or you don’t be. She also stated it this way: If we are criticized because we do not bow because we cannot compromise on the question ‘To be or not to be,’ it is because we have decided that, come what may, we are and we will be.

14) We don’t want wars, she stated, even when we win.

15) As to Israel’s military successes, she responded: Our secret weapon: No alternative. She would also often use the statement: We have no alternative.

16) Golda was always proud of her efforts, while Foreign Minister, in developing aid programs in Africa. When asked about Israel’s success in this area by Billy Graham, she responded: We go there to teach, not to preach.

17) On Zionism, she said in 1943: There is no Zionism except the rescue of Jews.

18) Zionism and pessimism, she said, are not compatible. She would also say: Pessimism is a luxury that a Jew can never allow himself.

19) In her words: One cannot and must not try to erase the past merely because it does not fit the present.

20) Don’t become cynical, she said at the White House in 1969. Don’t give up hope. Don’t believe that everything is judged only by expediency. There is idealism in the world. There is human brotherhood. She would also say in 1972: After the Munich Massacre. I’m not cynical at all. I’ve lost my illusions, that’s all.

21) She was often asked if she felt limited because she was a woman, not a man in government. She would respond by saying: I don’t know -- I’ve never tried to be a man. In a similar vein, when questioned about how it felt to be named Israel’s first woman Foreign Minister, she replied: I don’t know. I was never a man minister. She also would say: Whether women are better than men I cannot say – but I can say they are certainly no worse.

22) When there was an outbreak in assaults against women at night, a minister in the cabinet suggested a curfew to keep women in after dark. But it’s the men who are attacking the women, Golda responded. If there’s to be a curfew, let the men stay at home, not the women.

23) Golda was 70-years old when she became Prime Minister. As she put it: Being seventy is no sin, but it’s not a joke either. In a 1972 interview, she expressed the view: Old age is like a plane flying through a storm. Once you’re aboard, there’s nothing you can do. You can’t stop the plane, you can’t stop the storm, you can’t stop time. So one might as well accept it calmly, wisely.

24) Also in the 1972 interview with Oriana Fallaci, she could reflect: There’s no difference between killing and making decisions by which you send others to kill. It’s exactly the same thing. And maybe it’s worse.

25) Her relationship with Henry Kissinger produced a number of stories that display Golda’s humor. While he was President, Richard Nixon commented to her that both Israel and the U.S. had Jewish “Foreign Ministers” (Kissinger and Abba Eban). Yes, she responded, but mine speaks English. When told by Kissinger that he was an American first, then the Secretary of State and then a Jew, Golda told him that was fine since, in Hebrew, people read from right-to-left. And, during the 1974 negotiations between Israel and Egypt, Kissinger told Golda “when I reach Cairo, Sadat hugs and kisses me. But when I come here everyone attacks me.” Golda responded: If I were an Egyptian, I would kiss you also.

26) You'll never find a better sparring partner than adversity.

27) You cannot shake hands with a clenched fist.

28) Let me tell you something that we Israelis have against Moses. He took us 40 years through the desert in order to bring us to the one spot in the Middle East that has no oil.

29) Internationalism does not mean the end of individual nations. Orchestras don't mean the end of violins.

30) This world of ours was not created to be the testing ground for the perfection of weapons to wipe us out.

31) When David Ben-Gurion described Golda as “the only man” in his cabinet, she was amused that he thought this was the greatest compliment he could pay to a woman. I very much doubt, she would say, that any man would have been flattered if I had said about him that he was the only woman in government.

32) In many ways, it would have been simpler to have Arab workers and Jewish landlords. But if this had been the turn of events, there would have been no room for Jews and no right for us to return to a land reclaimed through the toil of others.

33) As for Jews being a chosen people, she wrote, I never quite accepted that. It seemed, and still seems to me, more reasonable to believe, not that God chose the Jews, but that the Jews were the first people that chose God, the first people in history to have done something truly revolutionary, and it was that choice that made them unique.

34) There is no Palestinian Arab people. There are Palestinian Arab refugees. (Meir wrote in “The New York Times” on January 14, 1976 that the often cited and controversial “There are no Arab Palestinians” statement attributed to her is a misquotation, the “London Sunday Times” of June 15, 1969.)

35) How can we return the occupied territories? These are liberated territories; and there is nobody to return them to. We can't send it to Nasser by parcel post. (March 8, 1969.)

36) If I am not for myself, who is.

These quotes are drawn from the sources noted in the bibliography and from a number of books compiling quotations.

Golda Meir

(1898-1978) Prime Minister of Israel 1969-1974 Foreign Minister of Israel 1956-1966 Golda Meir - labor Zionist leader, diplomat and Israel's fourth Prime Minister - was born Golda Mabovitch in Kiev (Ukraine) in 1898. When she was eight years old, her family immigrated to the United States. Raised in Milwaukee, Wisconsin, she joined a Zionist youth movement, married Morris Myerson, and, in 1921, immigrated to Palestine, joining Kibbutz Merhavia. In 1924 the Meyersons moved to Jerusalem, and Golda began a series of positions as an official of the Histadrut - General Federation of Labor, and became a member of its "inner circle."  Over the next three decades, Golda Meir was active in the Histadrut, first in trade union and welfare programs, then in Zionist labor organization and fund-raising abroad, and later still in political roles. She was appointed chief of the Histadrut's political section - designed to use the Histadrut's growing power to advance Zionist aims such as unrestricted Jewish immigration.  When, in 1946, most of the Jewish community's senior leaders were interned by the British authorities, Golda Meir replaced Moshe Sharett as acting head of the political department of the Jewish Agency until the establishment of the state in 1948. From then on she played a part both in internal labor Zionist politics and in diplomatic efforts - including her ultimately unsuccessful secret meeting with Jordan's King Abdullah on the eve of the Arab invasion of Israel in 1948, in an attempt to reach agreement and avoid war. In June 1948 Golda Meir was appointed Israel's first ambassador to the Soviet Union, a position she filled for less than a year. She was elected as a Member of Knesset in the 1949 elections, and served as Minister of Labor and National Insurance from 1949 to 1956 - years of social unrest and a high rate of unemployment, caused by mass immigration. She enacted enlightened social welfare policies, provided subsidized housing for immigrants and orchestrated their integration into the workforce. During the following decade (1956-66), Golda Meir served as Minister of Foreign Affairs. She initiated Israel's policy of cooperation with the newly independent nations of Africa, introducing a cooperation program based on Israel's development experience, which continues to this day. At the same time, she endeavored to cement relations with the United States and established extensive bilateral ties with Latin American countries. Between 1966 and 1968 she served as Secretary-General first of Mapai and then of the newly formed "Alignment" (made up of three Labor factions). Upon the death of Prime Minister Levi Eshkol in 1969, Golda Meir - the "consensus candidate" - was chosen to succeed him. In the October 1969 elections, she led her party to victory. Shortly after she took office, the War of Attrition - sporadic military actions along the Suez Canal which escalated into full-scale war - ended in a cease-fire agreement with Egypt. Though the cease-fire was broken time and again by the advancement of Egyptian missiles on the Suez Canal front, it did bring a three-year period of tranquillity, shattered only in October 1973 by the Yom Kippur War. As Prime Minister, Golda Meir concentrated much of her energies on the diplomatic front - artfully mixing personal diplomacy with skillful use of the mass media. Armed with an iron will, a warm personality and grandmotherly image, simple but highly-effective rhetoric and a "shopping list," Golda Meir successfully solicited financial and military aid in unprecedented measure. Golda Meir showed strong leadership during the surprise attack of the Yom Kippur War, securing an American airlift of arms while standing firm on the terms of disengagement-of-forces negotiations and rapid return of POWs. Although the Agranat Commission of Inquiry had exonerated her from direct responsibility for Israel's unpreparedness for the war, and she had led her party to victory in the December 1973 elections, Golda Meir bowed to what she felt was the "will of the people" and resigned in mid-1974. She withdrew from public life and began to write her memoirs, but was present in the Knesset to greet Egyptian President Anwar Sadat on his historic visit to Jerusalem in November 1977. Golda Meir died in December 1978, at the age of 80.

Nazis, Islamists, and the Making of the Modern Middle East - FROM STATION Z TO JERUSALEM By Barry Rubin & Wolfgang G. Schwanitz*

FROM STATION Z TO JERUSALEM

By Barry Rubin & Wolfgang G. Schwanitz*

Excerpted from Nazis, Islamists, and the Making of the Modern Middle East, by Barry Rubin & Wolfgang G. Schwanitz, published February 2014 by Yale University Press. by Barry Rubin & Wolfgang G. Schwanitz. Reprinted by permission of Yale University Press.

FROM STATION Z TO JERUSALEM

It began as another normal summer day in June 1942 at the Sachsenhausen concentration camp near Berlin, the place where SS trainees were taken to see how the Master Race’s captive enemies should be treated.¹ Three barracks in a separate section housed Jewish prisoners, mainly Polish citizens or men deported from Berlin. On that particular day, a squad of shouting guards ordered the Jewish prisoners of Barrack 38 to line up for four special visitors participating in an SS tour.²

As a model SS facility Sachsenhausen was run with the utmost efficiency and discretion. When-ever a prisoner was murdered or died, the nearby town’s officials filled out a routine death certificate, as if his passage from life had been an ordinary one. Only the wafting smell of death from the cremation chimneys suggested otherwise.³ Yet this visit was handled with even greater care. Fritz Grobba, the Nazi regime’s chief Middle East expert and liaison with its Arab allies, emphasized the event’s importance. Everything must be perfect.⁴ So seriously did the Reich’s leadership take this occasion that SS chief Heinrich Himmler personally drove to Sachsenhausen beforehand and took the planned tour himself.

The timing was carefully selected. In May, just one month earlier, the Germans had begun a new project in Sachsenhausen that they wanted to show off to their allies. It was codenamed Station Z. The choice of the letter “Z,” the alphabet’s last letter, was to symbolize that this place would mark the end of the road for Jews, not only in Sachsenhausen but throughout Europe.

For years, the Nazis had experimented with the best method for exterminating Jews and others. Starting with individual hangings, they moved on to shooting people in groups, more efficient but still slow. The breakthrough in mass producing death came in 1941 with the development of camouflaged gas chambers. These had just been installed at Sachsenhausen along with four new crematoria to speed up disposal of corpses. In May, Himmler ordered the killing of 250 Jews in the camp as a test run. The system worked flawlessly.⁵

And so, in June 1941, four special Arab guests visited the prototype for future death camps. Their interest had a very practical purpose. One day, they planned to create their own Station Z’s in the Middle East near Tunis, Baghdad, and Jericho to eliminate all the Jews in the region.

That goal had been set in a January 1941 letter that Amin al-Husaini, the Palestine Arab political and religious leader, sent German Chancellor Adolf Hitler. Al-Husaini asked Hitler to help Arabs solve the Jewish question in their lands the way it was being done in Germany.⁶ To succeed they must learn the Nazis’ techniques and obtain their technology.

This was why four officials from Germany’s Arab allies were at Sachsenhausen in June 1942, preparing for the day they would return home behind Hitler’s army. One interpretation of the documents has been that they were all aides, one of al-Husaini and three working for Germany’s other main Arab ally, Rashid Ali al-Kailani, Iraq’s former ruler who had been overthrown by a British invasion the previous year and fled to Berlin. The delegation’s Palestinian Arab member would have been either al-Husaini’s security adviser, Safwat al-Husaini, or another nephew, Musa al-Husaini, who handled propaganda and agitation.

Another interpretation, however, is more dramatic: the four visitors might have included Germany’s two main Arab allies in person--al-Husaini and al-Kailani--each with one aide. The evidence points to at least al-Kailani’s personal presence.⁷ Grobba had written, “There shouldn’t be concerns about the participation of al-Kailani himself in this inspection.”⁸ Foreign Ministry Under Secretary Martin Luther asked “Why al-Kailani and his entourage had visited that camp.”⁹ The visitors most likely, then, included al-Kailani, an Iraqi and a Palestinian Arab whom their bosses had assigned to the SS course, along with either a second Iraqi assistant or, less probably, al-Husaini himself.

Figure 1. On July 15, 1942, at his East Prussian headquarters near Rastenburg, Hitler meets the former Iraqi premier Rashid Ali al-Kailani, a member of the al-Qadiriyya brotherhood, which together with seven similar Islamist organizations played a key role in Berlin’s Middle East policy from 1894 on. On May 15, 1942, al-Kailani promised Hitler in a secret letter “to fight the common enemy until final victory.”

Whether or not he personally visited the death camp on that occasion, the grand mufti emerged as Nazi Germany’s main Arab and Muslim ally. He and his entourage had first fled British arrest for stirring a bloody revolt in Palestine, and had then--after a stay as al-Kailani’s guest in Baghdad--fled to Germany ahead of the British army. On November 28, 1941, Hitler gave al-Husaini a long audience as a mark of special favor, during which they agreed to cooperate in committing genocide against the Jews.

The path leading to that moment started in 1871, when Prussia led neighboring states into the creation of a united Germany. Arab intellectuals later saw this as a model for doing the same thing. Before World War I, Germany’s monarch, the kaiser portrayed himself as patron of Muslims and Arabs. During the war, Germany fomented a jihad to encourage Muslims to fight on its side.

After the war, the thinking of Hitler and al-Husaini had developed along parallel lines. Both the grand mufti and Hitler developed the idea that only exterminating the Jews would let them achieve their goals.¹⁰ The two men each sought allies with a similar worldview.¹¹ When Hitler became Germany’s chancellor in 1933, the grand mufti visited the German consulate in Jerusalem to offer cooperation. That same year, Hitler’s autobiography, Mein Kampf, was serialized in Arab newspapers and became a best-selling book.

Nazi Germany and its ideology became popular among Arabs for many reasons. They, too, saw themselves as a weak, defeated, and humiliated people, much like the Germans after World War I. 

Germany was also an enemy of Britain (which ruled Egypt, Sudan, Jordan, Palestine, and Iraq);

France (which ruled North Africa, Lebanon, and Syria); and the USSR (which had large Muslim populated areas).

In addition, many Arabs hoped to copy Nazi Germany’s seemingly magic formula for quickly becoming strong and victorious by having a powerful government mobilizing the masses by passionate patriotism, militant ideology, and hatred of scapegoats. That fascist Italy offered the same model reinforced the idea.

The grand mufti later wrote that many Arabs proclaimed, “Thank goodness, al-Hajj Muhammad Hitler has come.”¹² The regimes that would later rule Iraq for forty years, Syria for fifty years, and Egypt for sixty years were all established by groups and leaders who had been Nazi sympathizers.

The alliance between these two forces was logical. Al-Husaini’s 1936-39 Palestinian Arab rebellion received weapons from Berlin and money from Rome. In 1937, he urged Muslims to kill all the Jews living in Muslim lands, calling them “scum and germs.”¹³ But al-Husaini’s ambitions went further. He wanted German backing not only to wipe out the Jews in the Middle East but also to make him ruler over all Arabs. In exchange for Berlin’s backing, he pledged to bring the Muslims and Arabs into an alliance with Germany; spread Nazi ideology; promote German trade; and “wage terror,” in his own words, against the British and French.

The Nazis were eager for this partnership. They established special relationships with the Muslim Brotherhood, the Ba’th Party, the Young Egypt movement, and radical factions in Syria, Iraq, and Palestine. Berlin also hoped to build links with the kings of Egypt and Saudi Arabia.

In 1939, for example, Hitler met Saudi King Abd al-Aziz Ibn Saud’s envoy, Khalid al-Qarqani, telling him: “We view the Arabs with the warmest sympathy for three reasons. First, we do not pursue any territorial aspirations in Arab lands. Second, we have the same enemies. And third, we both fight against the Jews. I will not rest until the very last of them has left Germany.”

Al-Qarqani agreed, saying that the prophet Muhammad had acted similarly in driving all the Jews out of Arabia. A Muslim could make no more flattering comparison. Hitler asked al-Qarqani to tell his king that Germany wanted an alliance and would arm both Saudi Arabia and al-Husaini’s men.¹⁴

But first, Hitler had to decide precisely how “the very last” of the Jews were to leave Germany. As late as 1941, Hitler thought this could happen, in the words of Hermann G.ring in July, by “emigration or evacuation.”¹⁵ Yet since other countries refused to take many or any Jewish refugees, Palestine was the only possible refuge, as designated by the League of Nations in 1922. If that last safe haven was closed, mass murder would be Hitler’s only alternative.

The importance of the Arab-Muslim alliance for Berlin, along with the grand mufti’s urging, en-sured that outcome. And al-Husaini would be present at the critical moment Hitler chose it. In No-vember 1941, al-Husaini arrived in Berlin to a reception showing the Germans saw him as future
leader of all Arabs and Muslims, perhaps even reviver of the Islamic caliphate. He was housed in the
luxurious Castle Bellevue, once home to Germany’s crown prince and today the official residence of Germany’s president.

Al-Husaini was paid for his personal and political needs an amount equivalent to about twelve million dollars a year in today’s values.¹⁶ The funds were raised by selling gold seized from Jews sent to concentration camps.¹⁷ Following this pattern, al-Husaini requested and received as his office an expropriated Jewish apartment. His staff was housed in a half-dozen other houses provided by the Germans. In addition, al-Husaini was given a suite in Berlin’s splendid Hotel Adlon and, for vacations, luxurious accommodations at the Hotel Zittau and Oybin Castle in Saxony.¹⁸

On the German side, Grobba was his guide and handler; Ernst von Weizsäcker, a state secretary and SS general, his liaison with the Foreign Ministry. Von Weizsäcker preferred courting Turkey rather than the Arabs since it had a large army--thirty-six brigades easily expandable to fifty--while all Arab countries combined had just seven, and those mostly under British officers.¹⁹

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Figure 2. Hitler in conversation with Grand Mufti al-Hajj Amin al-Husaini, November 28, 1941. At their meeting they concluded the pact of Jewish genocide in Europe and the Middle East, and imme-diately afterward, Hitler gave the order to prepare for the Holocaust. The next day invitations went out to thirteen Nazis for the Wannsee Conference to begin organizing the logistics of this mass mur-der.

But Hitler had a higher opinion of the grand mufti’s value. All his other Arab or Muslim partners had followers in just one country; al-Husaini had transnational influence. The grand mufti sought to prove himself worthy of these high expectations. At the Bellevue, he met not only Arab politicians but also exiled Muslim leaders from the USSR, India, Afghanistan, and the Balkans.

Foreign Minister Joachim von Ribbentrop was impressed, telling al-Husaini, “We have watched your fight for a long time. We have always admired you, fascinated by your dangerous adven-tures…” Von Ribbentrop assured al-Husaini of the Reich’s support.²⁰ The Germans accepted al-
Husaini’s claim that the Arab masses would rally to their side if Berlin guaranteed independence
from British and French rule as well as stopping all Jewish immigration into Palestine. In March
1941, Berlin secretly promised to support Arab independence.²¹ In October, Berlin and Rome public-ly announced that policy.²²

Among themselves, German officials called al-Husaini the most important Muslim cleric and
leader of the Arabs in Lebanon, Syria, Palestine, Transjordan (today Jordan), Iraq, and elsewhere.²³ Hitler called him the “principal actor of the Middle East, a realist, not a dreamer.”²⁴ A contemporary

U.S. intelligence assessment agreed, claiming al-Husaini was seen throughout the Middle East as “the greatest leader of the Arab peoples now alive.”²⁵

In recognition of this estimate, Hitler gave al-Husaini a ninety-minute meeting on November 28, 1941. Hitler’s preparatory briefing, written by Grobba, stressed that al-Husaini was in tune with Germany’s ideological and strategic interests.²⁶ The red carpet was rolled out with the Nazi regime’s considerable talent for dramatic pomp. The grand mufti stepped from his limousine to see a two-
hundred-man honor guard and a band playing military music. Hitler greeted him warmly, “I am most familiar with your life.”

His Arab guest returned the compliments, pleased to find Hitler not only a powerful speaker but also a patient listener. Al-Husaini thanked the German dictator for long supporting the Palestinian
Arab cause. The Arabs, he asserted, were Germany’s natural friends, believed it would win the war, and were ready to help. Al-Husaini explained his plan to Hitler. He would recruit an Arab Legion to fight for the Axis; Arab fighters would sabotage Allied facilities while Arab and Muslim leaders
would foment revolts to tie up Allied troops and add territory and resources for the Axis.

Hitler accepted, saying the alliance would help his life-and-death struggle with the two citadels of
Jewish power: Great Britain and Soviet Russia. At that moment, the Third Reich was at the height of its victories. German forces were advancing deep inside the Soviet Union and nearer its border with Iran. General Erwin Rommel was moving into Egypt and many Egyptians thought Cairo might soon
fall. When the day of German victory came, Hitler continued, Germany would announce the Arabs’

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liberation. The grand mufti would become leader of most Arabs. All Jews in the Middle East would be killed.²⁷ When al-Husaini asked for a written agreement, Hitler replied that he had just given him his personal promise and that should be sufficient.²⁸

For al-Husaini, the meeting could not have gone better. Not only was the might of triumphant
Germany, Europe’s master, sponsoring the Arab cause, but the world’s most powerful man was
backing him personally. Hitler was also pleased. Afterward, he called al-Husaini “the principal actor in the Middle East,” a sly fox, a realist, and--with his blond hair and blue eyes--an Aryan, too. And
so Hitler forgave al-Husaini what the German leader called his sharp and mouse-like countenance.²⁹

Germany’s certification of the grand mufti as its candidate to be Arab and Muslim leader was
confirmed in a uniquely Nazi manner. The day after the meeting, the grand mufti went to see a phy-sician, Dr. Pierre Schrumpf, whose thorough physical checkup lasted six hours. The doctor conclud-ed that al-Husaini was no mere Arab but a Circassian, thus a Caucasian, and hence an Aryan. His
pseudoscientific diagnosis rested on distinctively unphysical reasoning. An Arab could never have kept up the battle against the British and Jews, the doctor explained, but would have sold out to
them. Al-Husaini’s steadfastness proved he was an Aryan. And since he was an Aryan he would be a faithful ally for Nazi Germany.³⁰

But there was another consequence of the al-Husaini-Hitler meeting to cement their alliance. A
few hours after seeing the grand mufti Hitler ordered invitations sent for a conference to be held at a villa on Lake Wannsee. The meeting’s purpose was to plan the comprehensive extermination of all Europe’s Jews.

Considerations of Muslim and Arab alliances, of course, were by no means the sole factor in a decision that grew from Hitler’s own anti-Semitic obsession. But until that moment the German dictator had left open the chance that expulsion might be an alternative to extermination.

When Hitler first told Heydrich to find a “final solution,” the dictator had included expelling the Jews as an option. Already, the regime estimated. it had let about 500,000 Jews leave Germany le-gally during seven years of Nazi rule. Yet if the remaining Jews could only go to Palestine, and since ending that immigration was al-Husaini’s top priority, emigration or expulsion would sabotage the German-Arab alliance.³¹ Given the combination of the strategic situation and Hitler’s personal views, choosing to kill the Jews and gain the Arab and Muslim assets necessary for his war effort
was an easy decision.³²

Consequently, Hitler ordered the Wannsee Conference to devise a detailed plan for genocide.³³ Since this decision was linked to the alliance with al-Husaini he would be the first non-German informed about the plan, even before it was formally presented at the conference. Adolf Eichmann himself was assigned to this task.

Eichmann briefed al-Husaini in the SS headquarters map room, using the presentation prepared for the conference. The grand mufti, Eichmann’s aide recalled, was very impressed, so taken with this blueprint for genocide that al-Husaini asked Eichmann to send an expert--probably Dieter Wisliceny--to Jerusalem to be his own personal adviser for setting up death camps and gas chambers once Germany won the war and he was in power.³⁴

As a first step, it was agreed that once Rommel captured Egypt, an SS unit commanded by Walther Rauff, Heydrich’s thirty-five-year-old aide who had developed mobile gassing vans, would arrive in Cairo to eliminate the Jews there before following the Wehrmacht into Palestine for an encore.³⁵ In June 1942, Rauff did begin this project, killing twenty-five hundred Jews in Germanoccupied Tunisia. If the Germans had taken Egypt and then Palestine, this would have been the rehearsal for larger operations. With German armies approaching the Middle East near the LibyaEgypt and Soviet-Iran borders, the idea that within a year German-advised Arabs might have murdered all of the Jews in the region seemed realistic.

And that was why an Arab delegation was invited for a preview at the Sachsenhausen camp. They were briefed by the camp’s SS commander, Colonel Hans Loritz, who, with eight years’ experience,
was the Reich’s top expert in running concentration camps. After fielding questions he led the tour of

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the barracks, eating halls, washrooms, kitchens, and dispensary. Leaving nothing to chance, the Germans had prepared a dramatic event. A group of sixty Soviet officers, singing enthusiastically, marched out of the camp dressed in new German army uniforms. These were, Loritz explained, prisoners of war who had volunteered to fight the Communist regime.³⁶ The guests got the message. Everyone wanted to be on the winning side, and if Germany could turn Soviet officers against Stalin,Arabs could recruit Muslims to fight Churchill.

One German official, however, was horrified by that visit. The Foreign Ministry’s undersecretary, Martin Luther, demanded that Arabs not be allowed into any concentration camp lest they tell others about what they saw. If Germany’s enemies discovered mass murder was happening they would use this as a propaganda weapon against the Third Reich.

Luther, a party veteran, also worried that leaks would sabotage his job of convincing German satellite or allied states to turn over their Jews for transport to the death camps. If word got out, those regimes might balk at cooperating due either to Allied pressure or to fear of future punishment.³⁷ Infuriated, Luther complained to Grobba that von

Ribbentrop had promised him the visit wouldn’t happen.³⁸ Luther’s request to suspend this partic-ular tour was denied.³⁹ The SS promised him there would be no more tours in future but held them
anyway, including a likely later visit by al-Husaini to Auschwitz.⁴⁰ As for Luther, in 1943 he went
too far in conspiring to replace von Ribbentrop’s job and was sent to Sachsenhausen himself.

The importance of Nazi Germany’s connections with Arab and Muslim allies was quite clear to Hitler and most of his lieutenants. They saw this alliance as vital to their war effort and the key to conquering the Middle East. Hitler thought al-Husaini would emerge as leader of a vast Arab empire that would be his junior partner. Yet what was the background of this German fixation with Arab revolts and Islamic jihad, and precisely how did this alliance develop on both sides?

* The late Barry Rubin was director of the Global Research in International Affairs (GLORIA) Center of the Interdisciplinary Center, Israel. He was the author of many books and published frequently on Middle East topics.

*Middle East historian Wolfgang G. Schwanitz is visiting professor at the Global Research in International Affairs Center of the Interdisciplinary Center, Israel, and a Hochberg Family Writing fellow at the Middle East Forum of Philadelphia, Pennsylvania. He lives in New Jersey.

NOTES

¹ ParchAA, R100702. From a July 28, 1942, note by Fritz Grobba we infer that the visit described here took place between June 26 and July 17, 1942.

2 According to one document, the visitors were “three of al-Kailani’s men.” Grobba said it was

“three staffers of al-Kailani and one of al-Husaini” and on a third occasion the document referred to “four  Arabs.”  PArchAA,  R100702,  F1784-85,  Zu  Pol  VII 6447g  II,  B611978, “Notiz  für

Gesandschaftsrat  Granow,  drei  Begleiter  al-Kailanis,bedauerlich,  zumal  Herr  RAM  sich angeschlossen  hat,  solche  Einrichtungen  nicht  zu  zeigen,  Berlin, 06.06.1942,  gez.  Gödde.”

PArchAA, R100702, F1784-85, Zu Pol VII 6447g I Metropol: I, B611979.

³ Günter Morsch and Astrid Ley, eds., Das Konzentrationslager Sachsenhausen 1936-1945 (Berlin: Metropol, 2008), 170, 176, 178.

⁴ On the visit of four Arabs to the concentration camp ‘Sachsenhausen’ near Oranienburg,” Berlin, July 17, 1942. See also Wolfgang G. Schwanitz, ed., Germany and the Middle East, 1871-1945 (Princeton: Wiener, 2004), 218-220.

⁵ Morsch and Ley, Das Konzentrationslager Sachsenhausen, 101-110.

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⁶ Amin al-Husaini, Mudhakkirat al-Hajj Muhammad Amin al-Husaini [The memoirs of al-Hajj Mu-hammad Amin al-Husaini], ed. Abd al-Karim al-Umar (Damascus: Al-Ahali, 1999), 74. ⁷ PArchAA, R100702, F1784-85, “Wunsch Kailanis ein KZ zu besichtigen, Berlin, 6/26/42, gez.
Grobba.”

⁸ PArchAA, R100702, F1784-85, “Wunsch Kailanis ein KZ zu besichtigen, Berlin, 6/26/42, gez. Grobba.”

⁹ PArchAA, R100702, F1784-85, Zu Pol VII 6447g II, B611976, “Notiz für Herrn Grobba (im Auftrag von U.St.S. Martin Luther), Geheim, Berlin, 7/24/1942, gez. Gödde.” ¹⁰ Adolf Hitler, Mein Kampf (Boston: Mariner, 1999), 307; al-Husaini, Mudhakkirat, 94, 414-415. ¹¹ Hitler, Mein Kampf, 610, 619. 12.

¹² Al-Husaini, Mudhakkirat, 73.

13 “Ein Angebot an die zuständigen Stellen in Deutschland,” Akten zur Deutschen Auswärtigen

Politik, 63 vols. (Baden-Baden: Imprimerie Nationale, 1950-1996), ser. D,5:655-656 (offer for agreement, nine points by the Grand Mufti and Syrian Arabs); “Islam und Judentum,” in Islam--
Bolschewismus, ed. Muhammad Sabri (Berlin: Junker und Dünnhaupt, 1938), 22-32 (grand mufti’s call to the Islamic world of 1937).

¹⁴ PArchAA, N6, R104795, “Aufzeichnung, Empfang des Sondergesandten von König Abdul Aziz Ibn Saud auf dem Berghofe des Königlichen Rats Khalid Al Hudal-Qarqani, Berlin 20.06.1939, gez. Hentig.”

¹⁵ PArchWGS, Jewish Question, Hermann Göring to Reinhard Heydrich, Berlin, July 31, 1941, signed Göring.

¹⁶  PArchWGS,  Office  Of  Chief  Of  Counsel  For  War  Crimes,  Doc.  No.  NG-5462-5570, Eidesstattliche Erklärung (sworn statement on financial affairs of Germany’s Arab guests), Carl Rekowski, Bremen, October 5, 1947, 1-10.

¹⁷  Wolfgang G. Schwanitz, Gold, Bankiers und Diplomaten: Zur Geschichte der Deutschen Orientbank 1906-1946 (Berlin: Trafo, 2002), 100, 113, 148, 299.

¹⁸ Al-Husaini, Mudhakkirat, 104.

¹⁹ Ibid., 107.

²⁰ Ibid., 105.

21

USArchII, T120, R901, F61123, “Entwurf eines dem Sekretär des Großmuftis mitzugebenden

Schreibens im Namen des Führers als Antwort auf den Brief vom 20.01.1941, geheim, Berlin, März

1941 [later dated April 8, 1941], gez. Weizsäcker.”

²² German-Italian broadcast declaration on Arab independence, aired October 21, 1941.

²³ USArchII, T120, R901, F61123, “Die Person des Großmufti, geheime Reichssache, Berlin, März 1941,” 72-73.

²⁴ H. R. Trevor-Roper, Hitler’s Table Talk, 1941-1944, rev. ed. (New York: Enigma, 2008), 412.

²⁵ USArchII, RG165, B3055, OSS code cablegram, “Grand Mufti, Cairo, confidential,” May 19,
1941.

26

USArchII, T120, R63571, R50682, “Der Großmufti von Jerusalem,” Berlin, 11/28/41”; al-

Husaini, Mudhakkirat, 108.

²⁷ Al-Husaini, Mudhakkirat, 113.
²⁸ Ibid.

²⁹ Trevor-Roper, Hitler’s Table Talk, 412.

³⁰ BArchPAA, F56474, Bericht, 351003-351007.

³¹ Corry Guttstadt, Die Türkei, die Juden und der Holocaust (Hamburg: Assoziation A, 2008), 248, 256.

³² Ibid.

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³³ PArchWGS, protocol of the Wannsee Conference, Berlin-Wannsee, January 20, 1942, online at
http://www.ghwk.de/fileadmin/user_upload/pdf-wannsee/protokoll-januar1942.pdf.
³⁴ “Betr. Grossmufti von Jerusalem,” written statement by Wisliceny at Nuremberg, July 26, 1946, in
Wolfgang G. Schwanitz,  Amin  al-Husaini  und  das  Dritte Reich(Lawrenceville, N.J., 2008),

http://www.trafoberlin.de/pdf-Neu/Amin%20al-

Husaini%20und%20das%20Dritte%20Reich%20WGS.pdf, 1-10.

³⁵ Wolfgang G. Schwanitz: “Amin al-Husaini and the Holocaust: What Did the Grand Mufti Know?” World Politics Review Exclusive, May 8, 2008, http://www.trafoberlin.de/pdf-Neu/Amin%20al-

Husaini%20and%20the%20Holocaust.pdf,1-10.

³⁶ Schwanitz, Germany and the Middle East, 218-220.

³⁷ Morsch and Ley, Das Konzentrationslager Sachsenhausen, 174. ³⁸ PArchAA, R100702, F1784-85, Zu Pol VII 6447g II, B611976.
³⁹ PArchAA, R100702, F1784-85, Zu Pol VII 6447g II, B611977.

⁴⁰ Astrid Ley and Günther Morsch, eds., Medizin und Verbrechen: Das Krankenrevier des KZ Sachsenhausen 1936-1945 (Berlin: Metropol, 2007), 391-392. 

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