From your link:
Rüdiger Safranski reports that Heidegger in the 1930s defended Spinoza during a lecture, arguing that if Spinoza's philosophy is Jewish, then the whole of philosophy from Leibniz to Hegel is Jewish as well.[23]
Karl Jaspers criticized The Protocols of the Elders of Zion, a propaganda book supporting anti-Semitic conspiracy theories, and Jaspers recalled much later that Heidegger had responded: "But there is a dangerous international alliance of Jews."[14] However, Jaspers testified in his report (December 1945): "In the twenties, Heidegger was no anti-Semite. With respect to this question he did not always exercise discretion. This doesn't rule out the possibility that, as I must assume, in other cases anti-Semitism went against his conscience and his taste."[24] There were "rumors" that Heidegger was anti-Semitic already in 1932, and he was aware of them, and vehemently denied them, calling them "slander" in a letter to Hannah Arendt. In response to her concern about these rumors that he was becoming anti-Semitic, Heidegger wrote ironically:[25]
This man who comes anyway and urgently wants to write a dissertation is a Jew. The man who comes to see me every month to report on a large work in progress is also a Jew. The man who sent me a substantial text for an urgent reading a few weeks ago is a Jew. The two fellows whom I helped get accepted in the last three semesters are Jews. The man who, with my help, got a stipend to go to Rome is a Jew. Whoever wants to call this 'raging anti-Semitism' is welcome to do so. Beyond that, I am now just as much an anti-Semite in University issues as I was ten years ago in Marburg. To say absolutely nothing about my personal relationships with Jews [e.g. Husserl, Misch, Cassirer, and others]. And above all it cannot touch my relationship to you [Arendt].
According to Karl Löwith, several Nazis themselves seemed not to believe in Heidegger's anti-Semitism:
The petty-bourgeois orthodoxy of the party was suspicious of Heidegger’s National Socialism insofar as Jewish and racial considerations played no role. Sein und Zeit was dedicated to the Jew Husserl, his Kant-book to the half-Jew Scheler, and in his courses at Freiburg, Bergson and Simmel were taught. His spiritual concerns did not seem to conform to those of the “Nordic race”, which cared little about Angst in the face of nothingness. Conversely, Professor H. Naumann did not hesitate to explain German mythology with the help of concepts from Sein und Zeit, discovering “care” in Odin and the “they” in Baldur. Yet neither the aforementioned disdain or approval of his National Socialist credentials counts for much in itself. Heidegger’s decision for Hitler went far beyond simple agreement with the ideology and program of the Party. He was and remained a National Socialist, as did Ernst Jünger, who was certainly on the margins and isolated, but nevertheless far from being without influence. Heidegger’s influence came through the radicalism with which he based the freedom of one’s ownmost individual as well as German Dasein on the manifestness of the naught (des Nichts).[26]
Heidegger commented on the Nazi identification of Judaism and Communism in 1936,[27][28] writing that:
The final form of Marxism [...] has essentially nothing to do with either Judaism or even with Russia; if somewhere a non-developed spiritualism is still slumbering, it is in the Russian people; Bolshevism is originally Western; it is a European possibility: the emergence of the masses, industry, technology, the extinction of Christianity; but inasmuch as the dominance of reason as an equalizing of everyone is but the consequence of Christianity and as the latter is fundamentally of Jewish origin (cf. Nietzsche's thought on the slave revolt with respect to morality), Bolshevism is in fact Jewish; but then Christianity is also fundamentally Bolshevist!