Outspoken Professor Yoram Lass on the Corona Panic

Professor Yoram Lass to Arutz Sheva: ‘Pandemic psychosis’

Former HM Director: ‘Pandemic psychosis virus is new means of communication; social networks never existed in previous viral pandemics.’

Mordechai Sones , 13/08/20 12:34

Arutz Sheva spoke to Former Health Ministry Director Professor Yoram Lass, who has been outspoken and unembarrassed in his criticism of Health Ministry COVID-19 policy.

Professor Lass does not suggest that minor errors have been made in determining Israeli mitigation policy, rather he says the Health Ministry is disseminating completely erroneous data; there is no “excess mortality” in Israel, no plague, and, as a rule, the so-called “dead because of coronavirus” did not die from coronavirus.

Everyone was concerned during the opening days and weeks of this crisis, after hearing projections by experts that predicted millions of deaths, and seeing images from China, with people falling on the ground in mid-stride and dying in the streets.

At one point however, some experts began to be skeptical. Did you personally experience such a shift, and if so, when, and what was the cause?

“Even in the early days of the coronavirus epidemic back in January 2020, I was looking at the data – not at the pictures – at the data from China. I knew that on a monthly basis – every month – one million Chinese approximately died every month. And the numbers coming out of the coronavirus epidemic were so small.

“Up to this point – and I believe the data – up to this point, less than five thousand Chinese people died from the coronavirus. Which is negligible; there is no plague. There is not even an ‘event’ in China.

“The same in Japan, where we have one-hundred-twenty-million people, and about one thousand people ‘dying from coronavirus’, and they did not die from coronavirus; they died from old age, cancer, heart attack, and so on.

“So, from the early days I knew there is no epidemic in eastern Asia. There is no epidemic in the Middle East. There is an epidemic event in western Europe and in the United States, which is comparable to a very severe influenza epidemic, that’s all. So the world destruction is not justified.”

People find it hard to believe that the entire government apparatus of experts and dedicated civil servants could get it so wrong with something so big. Is there a way to explain this?

“What we have is a pandemic psychosis. And the pandemic psychoses virus are the new means of communication, namely, the social networks which never existed before in previous viral pandemics; that’s the answer.

“People and governments are out of their minds. They see horror pictures. And the horror picture – which is true for a certain moment, a certain date, a certain location, but has nothing to do with the real picture – they look at these pictures and immediately it becomes a policy.

“So this is my answer: People, including governments, are out of their minds. And look at the situation in Sweden, who remained calm, rational, and look at the situation in Belgium, where they had this severe lockdown. Twice as many dead people in Belgium, if you compare Belgium to Sweden – twice as many – with severe lockdown.”

In May, Prime Minister Netanyahu appeared on a video of the Coronavirus Global Response International Pledging Event, calling for quote, “better diagnostics, treatments, and a safe and effective vaccine”. He joined a long list of world leaders reading an identical script.

Just this week, the Health Ministry admitted that cause of death for anyone in Israel is determined by the practitioner in charge according to World Health Organization guidelines. Therefore, any COVID-19-positive patient who died during hospitalization will likely be reported as COVID-19 death. Are Israeli policymakers independent?

“Israeli policymakers follow the directions of the World Health Organization, which are absolutely wrong.

“According to WHO, if people die from cancer, from old age, from coronary heart disease, even from a road accident – if incidentally you have a positive coronavirus test, policymakers are obliged, according to the WHO, to write down ‘coronavirus’ as the cause of death, which is insane, and which is part of the insanity and the wrong numbers which are being currently published by governments around the world.”

From INN, here.

Teaching Torah In the Age of the Internet

Berachos 63a:

תניא הלל הזקן אומר בשעת המכניסין פזר בשעת המפזרים כנס ואם ראית דור שהתורה חביבה עליו פזר שנאמר יש מפזר ונוסף עוד ואם ראית דור שאין התורה חביבה עליו כנס שנאמר עת לעשות לה’ הפרו תורתך.

Rashi there:

המכניסים, שאין חכמי הדור מרביצים תורה לתלמידים.
פזר, אתה, לשנות לתלמידים.
בשעת המפזרים, שהגדולים שבדור מרביצים תורה.
כנס, אתה, ולא תטול שררה עליהם, דאף זו לכבוד שמים היא לאחוז במדת הענוה, וכתיב עת לעשות לה’ הפרו תורתך.
ואם ראית דור שאין התורה חביבה עליו כנס, ואל תטיל דברי תורה לבזיון.
הפרו תורתך, מלפזרה בשעה שהכנוס לשם שמים.

But it appears this is only the case when there are a limited number of geographical “transmission belts”.

בעניין קידוש והבדלה מעומד

בעניין קידוש והבדלה מעומד

בברכות [מג.] “אמר רב לא שנו אלא פת דבעי הסבה אבל יין לא בעי הסבה ורבי יוחנן אמר אפילו יין נמי בעי הסבה איכא דאמרי אמר רב לא שנו אלא פת דמהניא ליה הסבה אבל יין לא מהניא ליה הסבה ורבי יוחנן אמר אפילו יין נמי מהניא ליה הסבה”.

ושם בתוס’ [ד”ה הואיל] “אבל צריך עיון קצת מהבדלה שאנו מבדילין ועומדים היאך אנו פוטרין זה את זה מיין ומהבדלה אחרי שאין אנו לא יושבים ולא מסובין ושמא י”ל מתוך שקובעין עצמן כדי לצאת ידי הבדלה קבעי נמי אכולה מילתא ולכך נאה וטוב למבדיל וגם לשומעים שישבו בשעת הבדלה שאז יהיה נראה כקבע ופוטר אותם” וחזינן דדעת תוס’ שיש בעיה באמירת הבדלה מעומד מטעם הסוגיא שם ודחק ליישב ומקידוש לכאורה לא הק’ התוס’ כלום ונראה שבקידוש היה מנהגם לישב ורק בהבדלה היו עומדים ולכאורה יל”ע טעם החילוק גם בעניין זה.

והנה בבית יוסף [סי’ רמו] כתב וז”ל “כתב הכל בו בסימן מ”א שהיה לנו לקדש מעומד לכבוד המלך שאנו יוצאין לקראתו אך לפי שאין קידוש אלא במקום סעודה צריך לישב דאי קאים ויתיב מיחזי כי חוכא ואטלולא ע”כ ולי נראה דמקדש מעומד נמי כיון דסמוך לשולחן הוא שפיר מיקרי במקום סעודה שהרי לדעת הרמב”ם בחג הסוכות צריך לקדש מעומד” ולפי”ז מצאנו כאן טעם אחר לישב בקידוש משום במקום סעודה ולפי”ז י”ל החילוק בדברי התוס’ שבקידוש לא היו נוהגים לעמוד ורק בהבדלה נהגו כן, והמעיין שם בדרכי משה שלא הביא אלא המנהג לעמוד בשעת אמירת תיבות הראשונות ולא הביא טעם אחר.

ובש”ע [שם סעיף י] כתב שאומר ויכולו מעומד ואח”כ אומר בפה”ג ואח”כ קידוש וברמ”א הוסיף “ויכול לעמוד בשעת הקידוש ויותר טוב לישב ונוהגים לישב אף בשעה שאומר ויכלו וכו'” וכתב שם בביאור הגר”א שהעיקר לישב וכמ”ש תוס’ בברכות ונראה שלא כתב כן כמקור דברי הרמ”א שהרי בדרכי משה לא כתב הטעם הזה אלא רק ע”פ הכל בו שיש לישב משום במקום סעודה אלא כתב דעת עצמו בזה וכן נראה בדברי המשנה ברורה שם [ס”ק מו] שעל הרמ”א הביא דברי הכל בו והוסיף דעת הגר”א בזה עיי”ש.

והנה בש”ע [סימן רצו סעיף ו] כתב וז”ל “אומר הבדלה מיושב. הגה וי”א מעומד וכן נוהגין במדינות אלו” ושם בב”י כתב וז”ל “כתוב בכל בו שנכון להבדיל מעומד לכבוד המלך שאנו מלוין אותו ודרך לויה מעומד והתוספות כתבו בפרק כיצד מברכין צ”ע קצת מהבדלה שאנו מבדילין ועומדים היאך אנו פוטרין זה את זה מיין ומהבדלה אחר שאין אנו לא יושבין ולא מסובין ושמא יש לומר מתוך שקובעים עצמם כדי לצאת ידי הבדלה קבעי נמי אכולה מילתא לכך נאה וטוב למבדיל וגם לשומעים שישבו בשעת הבדלה שאז יהיה נראה כקבע ופוטר אותם ע”כ, וכן כתב גם כן המרדכי וכתבו האגור ואחר כך כתב ובספר אגודה פוסק שאין צריך דכיון שקובעים עצמם לצאת ידי הבדלה קובעים נמי לבורא פרי הגפן וכן נוהגין באשכנז לעמוד עכ”ל ואנו אין לנו אלא דברי התוספות שכתבו שנאה וטוב לישב” ולכאורה הוא קשה מה טעם לא הביא הב”י את העניין הזה בהל’ קידוש ומה שונה קידוש מהבדלה שבקידוש לא חשש לתוס’ והבדלה חשש לדברין ושם בביאור הגר”א ציין לתוס’ כמו בהל’ קידוש.

ובספר מעשה רב כתב שהגר”א היה יושב בין בקידוש ובין בהבדלה ושם הביא גם שנהג הגר”א כל י’ דברים של כוס של ברכה בקידוש ובהבדלה עיי”ש, ולכאורה עדיין לא מצינו ראיה מה דעת הגר”א אם הטעם כיון שאחרים שותים או טעמו כיון שאף הבדלה ס”ל שא”א לצאת יד”ח מעומד.

והנה מהתוס’ עצמו יש לדייק ששאל גם מהבדלה אבל אח”כ במסקנתו כתב שיתכן שכיון שקובעים עצמם לצאת בהבדלה יוצאים אף ביין משמע שעיקר העניין הוא רק היין ולא ההבדלה וראיתי שבפמ”ג בהל’ הבדלה עמד בזה וגם הוכיח כן מדברי התוס’ וא”כ ס”ל שרק מצד ברכת היין חיישינן [עיין סי’ רעג סעי’ ו’ שאפילו בבית אחר יוצאים יד”ח קידוש ע”כ לא בעינן מסובין כאחד] ובדברי הגר”א בביאורו אין ראיה בעניין זה, ובביאה”ג סי’ כה אחר שהאריך שברכת המצוות לא בעי מעומד הביא טעם לעומדים בהבדלה והביא דברי תוס’ להבדיל מיושב וי”ל שעניין ההבדלה הוא דווקא מיושב אבל י”ל שמ”ש כן הוא רק מטעם דפליג על מ”ש הבדלה מעומד וס”ל שיש לישב מטעם אחר.

במסקנת הדברים לכאורה לא מצינו ראיה שיש לישב בברכת ההבדלה רק בעניין ברכת היין אמנם לגבי קידוש י”ל שלהכל בו יש לישב בקידוש מטעם אחר של קידוש במקום סעודה ובעניין זה לא נמצא להדיא דעת הגר”א, וא”כ י”ל שכל הדין לישב בברכת ההבדלה הוא רק כשנותן לאחרים לשתות וכדין כוס של ברכה וכמו שכתב הגר”א בביאורו [גם בהל’ קידוש (רעא, י) וגם בהל’ הבדלה (רצו, א) וכן הביא במע”ר בשם הגר”א] שדעתו שיש דין של כל העשרה דברים בכל כוסות של מצוה וע”כ יש לישב בהבדלה אבל בלא זה א”צ לישב, ואולי זה הטעם למה שהביא בספר מעלות הסולם בשם הגר”ח מוולוז’ין שהיה עומד בהבדלה ואמר לו שכן נהג הגר”א שיתכן שכשלא נתן לאחרים לשתות היה עומד וכמו שהביא בביאורו סי’ כה עניין העמידה בהבדלה [בטור סי’ רצט הביא מחלוקת אם יש ליתן לבני ביתו כוס של הבדלה].

אמנם כ”ז בעניין כוס של הבדלה שהיום המנהג שלא לשתות אבל כוס של קידוש ודאי שיש לישב כיון שדרכינו לשתות, אבל בהבדלה יש לעיין בעניין נוסף והוא ברכת הבשמים, שהנה בתוס’ בברכות [מב. ד”ה הסבו] הביא בשם הירוש’ [שם בסוגיא] שהטעם שבמוגמר יכולים להוציא יד”ח הוא מטעם שכולם מריחים כאחד ולכאורה היום שמעבירים מזה לזה את הבשמים ואינו כמוגמר שמשתעלה תמרתו כולם מריחין באופן כזה הוי כברכת הנהנין וצריך לישב משום ברכת הבשמים.

והנה יל”ע שדעת הרמב”ם על קידוש בליל יו”ט של סוכות שמקדש מעומד ובב”י בהל’ קידוש הוכיח מזה שאין בעיה במעומד עיי”ש, אבל הגר”א הרי ס”ל דבעינן מיושב וא”כ היאך נהג כדעת הרמב”ם כמסופר במעשה רב וכמו שהכריע בהל’ חג הסוכות עיי”ש והנה במ”ב נסתפק בדיעבד אם יכול לצאת במעומד להגר”א ולא הכריע בזה עיי”ש.

ואולי י”ל באופן כזה, דהנה לכאורה קשה שהב”י סותר דבריו שבקידוש נקט שמקדש מעומד ובהבדלה כתב שמבדיל מיושב והוא היפך הסברות דלעיל וביותר שלסברת הכל בו רק קידוש בעינן מיושב משום קידוש במקום סעודה ובהבדלה לא שייך דין זה, ויתכן לומר באופן כזה שדוקא קידוש ששייך לסעודה אמרינן מגו דסעודה לקידוש ואפילו מעומד מצטרף אבל בהבדלה לא שייך סברא זו וצ”ע.

ובדעת הגר”א י”ל בשני אופנים או שמדין קידוש במקום סעודה ס”ל כדעת הכל בו שבעינן מיושב וא”כ לא שייך מגו מקידוש ליין אבל ברכת המצוות של סוכה מועיל מעומד ועליו י”ל מגו דמהני לסוכה מהני ליין וקידוש, או דס”ל דלא כהכל בו ודעתו בכל קידוש מיושב מדין התוספות בברכות ובליל סוכות לא היה נותן לבני ביתו מהיין וצ”ע שלא מצינו בכותבי הנהגותיו שהעירו בזה ואף שאינו מוכרח קשה שהוא נגד דעתו דבעינן כל העשרה דברים, וע”כ י”ל וכמ”ש המ”ב שבדיעבד אף להגר”א י”ל דמועיל וע”כ היקל בזה.

מסקנה: בהבדלה שבבית הכנסת החורבה שהוא דוחק שאם ישבו אלו שיוצאים יד”ח לא יראו נר ההבדלה וכן לא יהיה להם בשמים ע”כ אף שאולי דעת הגר”א להחמיר בהבדלה אף אם לא שותים א”צ להעיר ע”ז וכל אחד ינהג כמנהגו וכרצונו, עוד יש לעיין אם מועיל שכ”א יושב במקום אחר ואינם קבועים כאחד וכמו בבית הכנסת אם נקרא קביעות וביותר שיש הרבה שהולכים וא”כ הרוצה לצאת יד”ח לכאורה צריך לישב על הבימה עמו. אמנם כבר הערתי לעיל שבהבדלה יש יותר חשש משום ברכת הבשמים וצ”ע.

Political Correctness VS Kiddush Hashem

HAS MODERN ORTHODOXY LOST THE PLOT?

Re’eh

by Rabbi David Lapin  http://rabbilapin.com/

Orthodoxy by definition cannot be modern; only Torah can.

I feel sad that I write about Kiddush Hashem not from a place of joy but from a place of worry. For the idea of Kiddush Hashem runs the risk of being bastardized by a new trend amidst orthodoxy itself to reduce Torah to a set of ever evolving social ideas rather than preserving it as the Divine blueprint of reality that it really is.

Kiddush Hashem

In Torah, modernity is about repackaging the way we present ideas, not redefining ideas into something they were never meant to be. Many think the ideas of Kiddush Hashem and Chillul Hashem are ideas defined by the social norms and whims of contemporary society and open to an evolving definition. Some go further and treat nearly all halachik ideas as archaic principles in states of constant evolution. I am not speaking of the reform or even the conservative movements. I am speaking of streams even within orthodoxy.

The idea of Kiddush Hashem is the very purpose of our existence. In everything we do we are here to amplify the majesty of Hashem’s glory and to make it real for humanity. If we allow intellectual contortionists to distort the idea of Kiddush Hashem into something it isn’t, then our nation is in grave danger of losing its way.

An influential Modern Orthodox rabbi attempted such an act of contortion in a blog he posted this week [http://www.jewishjournal.com/….] about the Clinton-Mezvinsky intermarriage. He suggested that amidst the Chillul Hashem of this public intermarriage, there are strains of Kiddush Hashem that should be salvaged and savored. “What the world saw is that a fully attired – proud? – Jew could get right to the top of American society… that there were Sheva Brachot, a chupa, a k’tuba and that tallis and kipa, for the world to see, doesn’t that put the wedding in the category of Kiddush Hashem as well?

No it does not. But my concern here is not with Mezvinsky and his intermarriage to Chelsea Clinton. My concern is about something much more serious for the Jewish people. I am concerned that certain segments within modern orthodoxy are redefining halachik ideas in ways that more threaten the authenticity of our Torah than the reform or conservative movements ever did. Orthodox communities, even its lay members, never regarded the views of those movements as in any way authoritative. The conservative and reform movements rejected core tenets of Torah and were considered by the orthodox to be external to any authentic expression of Torah thought and halachik interpretation. However these segments of modern orthodoxy led by rabbis trained and ordained in orthodox schools, as attractive as they are in their intellectual and social openness, pose a serious threat to the authenticity of Halacha. This latest distortion of the idea of Kiddush Hashem, is one of the most powerful examples of the slippery slope we have already begun to slide down.

Relativism and objectivism in the definition of Kiddush Hashem

It is true that Kiddush Hashem entails a level of social relativity. But this is only in the degree of its seriousness, not in the definition of what constitutes it. If, for example, an act of Chillul Hashem is carried out by a person of great stature or in front of large crowds of people, that notches the severity of the Chillul Hashem up somewhat. The same applies to Kiddush Hashem. If Mezvinsky performed a Kiddush Hashem, then its public nature would have enhanced its importance. However, if his action is a Chillul Hashem, then its public nature intensifies the severity of its tragedy, for a tragedy it is. Performing a Chillul Hashem with a “tallis – a wool tallis!” in front of “American royalty…for the world to see” doesn’t turn it into a Kiddush Hashem, it makes it a much worse Chillul Hashem.

What is a Chillul Hashem and did Mezvinsky commit a Chillul Hashem by marrying a non-Jewish woman? There are several categories of Chillul Hashem, all objectively classified and clearly defined by the Rambam (Chapter 5 of Hilchos Yesodei Hatorah)and others. It ranges from public acts of murder, adultery and idolatry performed to undermine the Torah, through to “anyone who flagrantly transgresses any mitzvah of the Torah, with no one forcing him to do so, has committed an act of Chillul Hashem.” This is stated in so many words in the Torah itself: “And you shall keep my mitzvos and observe them, I am Hashem, and you will not perform a Chillul Hashem. In this way I will be sanctified (Kiddush Hashem) among the people of Israel.” (Vayikra 22:32-33). I am sanctified when you observe my mitzvos, it is a Chillul Hashem when you do not. Simple.

Everyone knows, Jew and gentile alike, that it is against the Torah to intermarry. Yet Mr. Mezvinsky did it flagrantly, publicly and “with pride.” The fact that non-Jews also know of this prohibition adds to the seriousness of the action. This was Chillul Hashem in one of the most serious ways. The Gemarah suggests that if one is utterly incapable of refraining from doing wrong, one should wear plain clothes, go to a place where one is anonymous, and do it the darkness, in shame and secrecy. Nowhere is there a suggestion that doing an aveirah publicly, with a tallis and a kippah, ameliorates it. On the contrary it makes it much worse.

Torah Authenticity

We have become so desensitized to right and wrong as defined by our Torah, that we now easily substitute its superlative standards of divine nobility with the cheap moral standards of the media. Political incorrectness has become to many a more serious transgression than Chillul Hashem. Even intermarriage has become “normal;” it is the disapproving comment about it that is criticized more than the act itself. Kiddush Hashem has become a tool for Jewish public relations instead of it being a very clearly and objectively defined tenet of the Torah. Any action of a Jew that the public applauds is considered Kiddush Hashem, any that the public disapproves of is thought of as Chillul Hashem.

Let’s not forget that the most basic Chillul Hashem is doing any aveirah, and the most basic Kiddush Hashem is doing any mitzvah or refraining from doing an aveirah, even when no one is looking. Once we are doing mitzvos, then the public image of the way we do them, the style with which we do them, and the reactions of others to them, become relevant. Public opinion is a gauge of style and sanity, but never one of morality. Positive public opinion is no substitute for the moral compass provided to us by halachah.

Torah modernity

Modern orthodoxy started as a valiant attempt to contemporize the application of Torah, not to adulterate the philosophy of the Torah and its core principles. Torah must be modern. It should lead the way in every modern debate and its adherents should be admired by every modern person who encounters them. But it is never necessary, or permissible, to adulterate the Torah to gain the admiration of others and then to falsely label that admiration as Kiddush Hashem. When humans admire what G-d laments, it is no Kiddush Hashem; and G-d laments intermarriage; G-d laments the performance of any aveirah by any Jew.

Labels do not change essence. A label with a hechsher on a pig does not render the pig kosher, it renders the hechsher false. Calling the flaunting of a publicly committed aveirah a Kiddush Hashem doesn’t make it one. When an individual attempts to align Torah norms to the norms of a warped society it does not make the Torah modern, it makes the individual corrupt. Modern Torah is an unadulterated Torah whose principles of philosophy and halachah are unchanged since Sinai. But it is a Torah that is expounded in a language that is intelligible to modern people, relevant and cool.

From here.

HIROSHIMA: ‘The U.S. Will Suffer, for War Is Not to Be Waged on Women and Children.’

The Hiroshima Myth

Every year during the first two weeks of August the mass news media and many politicians at the national level trot out the “patriotic” political myth that the dropping of the two atomic bombs on Japan in August of 1945 caused them to surrender, and thereby saved the lives of anywhere from five hundred thousand to 1 million American soldiers, who did not have to invade the islands. Opinion polls over the last fifty years show that American citizens overwhelmingly (between 80 and 90 percent) believe this false history which, of course, makes them feel better about killing hundreds of thousands of Japanese civilians (mostly women and children) and saving American lives to accomplish the ending of the war.

The best book, in my opinion, to explode this myth is The Decision to Use the Bomb by Gar Alperovitz, because it not only explains the real reasons the bombs were dropped, but also gives a detailed history of how and why the myth was created that this slaughter of innocent civilians was justified, and therefore morally acceptable. The essential problem starts with President Franklin Roosevelt’s policy of unconditional surrender, which was reluctantly adopted by Churchill and Stalin, and which President Truman decided to adopt when he succeeded Roosevelt in April of 1945. Hanson Baldwin was the principal writer for the New York Times who covered World War II and he wrote an important book immediately after the war entitled Great Mistakes of the War. Baldwin concludes that the unconditional surrender policy

was perhaps the biggest political mistake of the war….Unconditional surrender was an open invitation to unconditional resistance; it discouraged opposition to Hitler, probably lengthened the war, cost us lives, and helped to lead to the present aborted peace.

The stark fact is that the Japanese leaders, both military and civilian, including the emperor, were willing to surrender in May of 1945 if the emperor could remain in place and not be subjected to a war crimes trial after the war. This fact became known to President Truman as early as May of 1945. The Japanese monarchy was one of the oldest in all of history, dating back to 660 BC. The Japanese religion added the belief that all the emperors were the direct descendants of the sun goddess, Amaterasu. The reigning Emperor Hirohito was the 124th in the direct line of descent. After the bombs were dropped on August 6 and 9 of 1945, and their surrender soon thereafter, the Japanese were allowed to keep their emperor on the throne and he was not subjected to any war crimes trial. The emperor, Hirohito, came on the throne in 1926 and continued in his position until his death in 1989. Since President Truman, in effect, accepted the conditional surrender offered by the Japanese as early as May of 1945, the question is posed, “Why then were the bombs dropped?”

The author Alperovitz gives us the answer in great detail which can only be summarized here, but he states,

We have noted a series of Japanese peace feelers in Switzerland which OSS Chief William Donovan reported to Truman in May and June [1945]. These suggested, even at this point, that the U.S. demand for unconditional surrender might well be the only serious obstacle to peace. At the center of the explorations, as we also saw, was Allen Dulles, chief of OSS [Office of Strategic Services] operations in Switzerland (and subsequently Director of the CIA). In his 1966 book The Secret Surrender, Dulles recalled that “On July 20, 1945, under instructions from Washington, I went to the Potsdam Conference and reported there to Secretary [of War] Stimson on what I had learned from Tokyo — they desired to surrender if they could retain the Emperor and their constitution as a basis for maintaining discipline and order in Japan after the devastating news of surrender became known to the Japanese people.”

It is documented by Alperovitz that Stimson reported this directly to Truman. Alperovitz further points out in detail the documentary proof that every top presidential civilian and military advisor, with the exception of James Byrnes, along with Prime Minister Churchill and his top British military leadership, urged Truman to revise the unconditional surrender policy so as to allow the Japanese to surrender and keep their emperor. All this advice was given to Truman prior to the Potsdam Proclamation which occurred on July 26, 1945. This proclamation made a final demand upon Japan to surrender unconditionally or suffer drastic consequences.

Another startling fact about the military connection to the dropping of the bomb is the lack of knowledge on the part of General MacArthur about the existence of the bomb and whether it was to be dropped. Alperovitz states,

MacArthur knew nothing about advance planning for the atomic bomb’s use until almost the last minute. Nor was he personally in the chain of command in this connection; the order came straight from Washington. Indeed, the War Department waited until five days before the bombing of Hiroshima even to notify MacArthur — the commanding general of the U.S. Army Forces in the Pacific — of the existence of the atomic bomb.

Alperovitz makes it very clear that the main person Truman was listening to while he ignored all of this civilian and military advice was James Byrnes, the man who virtually controlled Truman at the beginning of his administration. Byrnes was one of the most experienced political figures in Washington, having served for over thirty years in both the House and the Senate. He had also served as a United States Supreme Court Justice, and at the request of President Roosevelt, he resigned that position and accepted the role in the Roosevelt administration of managing the domestic economy. Byrnes went to the Yalta Conference with Roosevelt and then was given the responsibility to get Congress and the American people to accept the agreements made at Yalta.

When Truman became a senator in 1935, Byrnes immediately became his friend and mentor and remained close to Truman until Truman became president. Truman never forgot this and immediately called on Byrnes to be his number-two man in the new administration. Byrnes had expected to be named the vice presidential candidate [to FDR] to replace [Henry A.] Wallace and had been disappointed when Truman had been named, yet he and Truman remained very close. Byrnes had also been very close to Roosevelt, while Truman was kept in the dark by Roosevelt most of the time he served as vice president. Truman asked Byrnes immediately, in April, to become his secretary of state but they delayed the official appointment until July 3, 1945, so as not to offend the incumbent. Byrnes had also accepted a position on the interim committee which had control over the policy regarding the atom bomb, and therefore, in April 1945 became Truman’s main foreign policy advisor, and especially the advisor on the use of the atomic bomb. It was Byrnes who encouraged Truman to postpone the Potsdam Conference and his meeting with Stalin until they could know, at the conference, if the atomic bomb was successfully tested. While at the Potsdam Conference the experiments proved successful and Truman advised Stalin that a new massively destructive weapon was now available to America, which Byrnes hoped would make Stalin back off from any excessive demands or activity in the postwar period.

Truman secretly gave the orders on July 25, 1945, that the bombs would be dropped in August while he was to be en route back to America. On July 26, he issued the Potsdam Proclamation, or ultimatum, to Japan to surrender, leaving in place the unconditional surrender policy, thereby causing both Truman and Byrnes to believe that the terms would not be accepted by Japan.

The conclusion drawn unmistakably from the evidence presented is that Byrnes is the man who convinced Truman to keep the unconditional surrender policy and not accept Japan’s surrender so that the bombs could actually be dropped, thereby demonstrating to the Russians that America had a new forceful leader in place, a “new sheriff in Dodge” who, unlike Roosevelt, was going to be tough with the Russians on foreign policy and that the Russians needed to “back off” during what would become known as the “Cold War.” A secondary reason was that Congress would now be told about why they had made the secret appropriation to a Manhattan Project and the huge expenditure would be justified by showing that not only did the bombs work but that they would bring the war to an end, make the Russians back off, and enable America to become the most powerful military force in the world.

If the surrender by the Japanese had been accepted between May and the end of July of 1945 and the emperor had been left in place, as in fact he was after the bombing, this would have kept Russia out of the war. Russia agreed at Yalta to come into the Japanese war three months after Germany surrendered. In fact, Germany surrendered on May 8, 1945, and Russia announced on August 8, (exactly three months thereafter) that it was abandoning its neutrality policy with Japan and entering the war. Russia’s entry into the war for six days allowed them to gain tremendous power and influence in China, Korea, and other key areas of Asia. The Japanese were deathly afraid of communism and if the Potsdam Proclamation had indicated that America would accept the conditional surrender allowing the emperor to remain in place and informed the Japanese that Russia would enter the war if they did not surrender, then this would surely have assured a quick Japanese surrender.

The second question that Alperovitz answers in the last half of the book is how and why the Hiroshima myth was created. The story of the myth begins with the person of James B. Conant, the president of Harvard University, who was a prominent scientist, having initially made his mark as a chemist working on poison gas during World War I. During World War II, he was chairman of the National Defense Research Committee from the summer of 1941 until the end of the war and he was one of the central figures overseeing the Manhattan Project. Conant became concerned about his future academic career, as well as his positions in private industry, because various people began to speak out concerning why the bombs were dropped. On September 9, 1945, Admiral William F. Halsey, commander of the Third Fleet, was publically quoted extensively as stating that the atomic bomb was used because the scientists had a “toy and they wanted to try it out.” He further stated, “The first atomic bomb was an unnecessary experiment….It was a mistake to ever drop it.” Albert Einstein, one of the world’s foremost scientists, who was also an important person connected with the development of the atomic bomb, responded and his words were headlined in the New York Times: “Einstein Deplores Use of Atom Bomb.” The story reported that Einstein stated that “A great majority of scientists were opposed to the sudden employment of the atom bomb.” In Einstein’s judgment, the dropping of the bomb was a political-diplomatic decision rather than a military or scientific decision.

Probably the person closest to Truman, from the military standpoint, was Chairman of the Joint Chiefs of Staff Admiral William Leahy, and there was much talk that he also deplored the use of the bomb and had strongly advised Truman not to use it, but advised rather to revise the unconditional surrender policy so that the Japanese could surrender and keep the emperor. Leahy’s views were later reported by Hanson Baldwin in an interview that Leahy “thought the business of recognizing the continuation of the Emperor was a detail which should have been solved easily.” Leahy’s secretary, Dorothy Ringquist, reported that Leahy told her on the day the Hiroshima bomb was dropped, “Dorothy, we will regret this day. The United States will suffer, for war is not to be waged on women and children.” Another important naval voice, the commander in chief of the US Fleet and chief of naval operations, Ernest J. King, stated that the naval blockade and prior bombing of Japan in March of 1945 had rendered the Japanese helpless and that the use of the atomic bomb was both unnecessary and immoral. Also, the opinion of Fleet Admiral Chester W. Nimitz, given in a press conference on September 22, 1945, was reported as: “The Admiral took the opportunity of adding his voice to those insisting that Japan had been defeated before the atomic bombing and Russia’s entry into the war.” In a subsequent speech at the Washington Monument on October 5, 1945, Admiral Nimitz stated, “The Japanese had, in fact, already sued for peace before the atomic age was announced to the world with the destruction of Hiroshima and before the Russian entry into the war.” It was learned also that on or about July 20, 1945, General Eisenhower had urged Truman, in a personal visit, not to use the atomic bomb. Eisenhower’s assessment was, “It wasn’t necessary to hit them with that awful thing….[T]o use the atomic bomb, to kill and terrorize civilians, without even attempting [negotiations], was a double crime.” Eisenhower also stated that it wasn’t necessary for Truman to “succumb” to Byrnes.

James Conant came to the conclusion that some important person in the administration must go public to show that the dropping of the bombs was a military necessity, thereby saving the lives of hundreds of thousands of American soldiers, so he approached Harvey Bundy and his son, McGeorge Bundy. It was agreed by them that the most important person to create this myth was Secretary of War Henry Stimson. It was decided that Stimson would write a long article to be widely circulated in a prominent national magazine. This article was revised repeatedly by McGeorge Bundy and Conant before it was published in Harper’s Magazine in February of 1947. The long article became the subject of a front-page article and editorial in the New York Timesand in the editorial it was stated, “There can be no doubt that the president and Mr. Stimson are right when they mention that the bomb caused the Japanese to surrender.” Later, in 1959, President Truman specifically endorsed this conclusion, including the idea that it saved the lives of a million American soldiers. This myth has been renewed annually by the news media and various political leaders ever since.

It is very pertinent that in the memoir of Henry Stimson entitled On Active Service in Peace and War, he states, “Unfortunately, I have lived long enough to know that history is often not what actually happened but what is recorded as such.”

To bring this matter more into focus from the human tragedy standpoint, I recommend the reading of a book entitled Hiroshima Diary: The Journal of a Japanese Physician, August 6–September 30, 1945, by Michiko Hachiya. He was a survivor of Hiroshima and kept a daily diary about the women, children, and old men that he treated on a daily basis in the hospital. The doctor was badly injured himself but recovered enough to help others and his account of the personal tragedies of innocent civilians who were either badly burned or died as a result of the bombing puts the moral issue into a clear perspective for all of us to consider.

Now that we live in the nuclear age and there are enough nuclear weapons spread around the world to destroy civilization, we need to face the fact that America is the only country to have used this awful weapon and that it was unnecessary to have done so. If Americans would come to recognize the truth, rather than the myth, it might cause such a moral revolt that we would take the lead throughout the world in realizing that wars in the future may well become nuclear and therefore all wars must be avoided at almost any cost. Hopefully, our knowledge of science has not outrun our ability to exercise prudent and humane moral and political judgment to the extent that we are destined for extermination.

From LRC, here.