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HOW THE JEWS USE
POWER
Two organizations, both of which are as notable for their
concealment as for their power, are the New York Kehillah
and the American Jewish Committee. The Kehillah is the most
potent factor in the political life of New York; it is the
organization which today wields so large an influence on the
rest of the world, which consciously issues a program which
on one side is pro-Jewish and on the other anti-Gentile. It
is the central group, the inner government, whose ruling is
law and whose act is the official expression of Jewish
purpose. It offers a real and complete instance of a
government within a government in the midst of America's
largest and politically most powerful city, and it also
constitutes the machine through which pro-Jewish and
anti-Gentile propaganda is operated and Jewish pressure
brought to bear against certain American ideas. That is to
say, the Jewish government of New York constitutes the
essential part of the Jewish Government of the United
States.
The word "Kehillah" has the same meaning as "Kahal," which
signifies "community," "assembly" or government. It
represents the Jewish form of Government in dispersion. In
the Babylonian captivity, in Eastern Europe today, the Kahal
is the power and protectorate to which the faithful Jew
looks for government and justice. The New York Kehillah is
the largest and most powerful union of Jews in the world,
the center of Jewish world power has been transferred to
that city. what is the meaning of the heavy migration of
Jews all over the world toward New York in recent decades.
It is to them what Rome is to the Catholic and what Mecca is
to the Moslem.
The Kehillah is a perfect answer to the deceptive statement
that the Jews are so divided among themselves as to render a
concert of action impossible. That is one of the statements
made for Gentile consumption. All experience shows, even to
the most casual observer of Jewish activities, that the
capitalist and the bolshevik, the rabbi and the union leader
are all united under the flag of Judah. Touch the
conservative capitalist who is a Jew, and the red communist
who is also a Jew will spring to his defense. It may be that
sometimes they love each other less, but altogether they
hate the non-Jew more, and that is their common bond. The
Kehillah is an alliance, more offensive than defensive,
against the "Gentiles."
It is a strange and impressive spectacle which the Kehillah
presents, of a people of one racial origin, with a vivid
belief in itself and its future, disregarding internal
differences, to combine privately in a powerful organization
for the racial, material and religious advancement of its
own race, to the exclusion of all others.
The American Jewish Committee came into being in 1906. There
had been a government investigation into the "White Slave
Traffic," the result of which was a direct set of public
opinion into channels uncomplimentary to the Jews, and a
defensive movement was begun. The Kehillah organized
protests against the statement by General Bingham, then
police commissioner of the City of New York, that 50 per
cent of the crime in the metropolis was committed by Jews.
Very soon afterward, General Bingham disappeared from public
life, and a national magazine of power and influence which
had embarked on a series of articles setting forth the
government's finding in the White Slave investigation was
forced to discontinue after printing the first article.
The Kehillah has mapped out New York just as the American
Jewish Committee has mapped the United States, and
practically every Jew belongs to one or more lodges, secret
societies, unions, orders, committees and federations. The
list is a prodigious one. The purposes interlace and the
methods dovetail in such a manner as to bring every phase of
American life not only under the watchful eye, but under the
swift and powerful action of experienced compulsion upon
public affairs.
At the meeting which organized the Kehillah a number of
sentiments were expressed which are worthy of consideration
today, Judah L. Magnes, then rabbi of Temple Emanu-el,
chairman of the meeting, set forth the plan:
"A central organization like that of the Jewish community of
New York City is necessary to create a Jewish public
opinion," he said.
Rabbi Asher was loudly applauded when he said:
"American interests are one, Jewish interests are another
thing."
The delegates at the first open meeting in 1906 represented
222 Jewish societies -- religious, political, industrial and
communal. Just over a year later the number of Jewish
organizations under the jurisdiction of the Kehillah
aggregated 688, and in 1921 well over 1,000. When the
aggressive program of the Kehillah to make New York a Jewish
city, and through New York to make the United States a
Jewish country, was announced some of the more conservative
Jews of New York were timorous. They did not expect that the
American people would stand for it. They thought the
American people would immediately understand what was afoot
and oppose it. There were others who doubted whether the
same Kehillah authority could here be wielded over the Jews
as was wielded in the old country ghettos. An official of
the Kehillah wrote:
"There were those who doubted the ultimate success of this
new venture in Jewish organization. They based their lack of
belief on the fact that no governmental authority could
possibly be secured; in other words, that the Kehillah of
New York could not hope to wield the same power, based on
governmental coercion, as the Kehillahs of the Old World."
There is much in this paragraph to indicate the status of
the Kehillah in Jewish life. Add to this fact that all the
Jews who entered America lived under the Kehillahs of the
old world, whose power was based on coercion, and the
situation is simple. Regimentation, the destruction of
individual liberty which has risen to curse the world, is
the basic principle of Jewish government of the Jews, by the
Jews.
What else can happen when world government of the Gentiles
by the Jews for the bankers becomes established?
However, the misgivings of some Jews were not justified. The
Americans made no protest. The Kehillah went ahead with its
campaign and America submitted. New York became Jewish.
American life, American thought, and American politics,
became Jewish-dominated in the decades that followed. But
with it all, the Jews exhibit a sense of the insecurity of
this usurpation of power. It does not belong to those who
have seized it; it does not belong either by right of
numbers, or by right of superior ability, or yet by right of
a better use made of that power. They have taken power in
America by audacity; they have taken it in such a way as to
make resentment of it seem like an anti-racial movement --
and that is why they have held it as long as they have. That
is the only way to explain the meekness of the Americans in
this matter, and it also accounts for the sense of
insecurity which even the Jews feel in the position they
hold. The American is the slowest person in the world to act
on any line that savors of racial or religious prejudice.
This makes for a seeming aloofness from matters like the
Jewish Question. This also leads uninformed public men to
sign protests against. "anti-Semitism" which are really
designed to be protests against the publication of Jewish
facts. The foundation, organization and rapid success of the
Kehillah in New York is an object lesson set in the sight of
the world, as to what the Jew can do and will do when he
exalts himself to the seat of rule.
As to the Kehillah being officially representative, it may
be added that the Kehillah has in it representatives of the
Central Conference of American Rabbis, Eastern Council of
Reform Rabbis, Independent Order of B'nai B'rith,
Independent Order of B'rith Shalom, Independent Order of
Free Sons of Israel, Independent Order of B'rith Abraham,
Federation of American Zionists -- orthodox Jews, reform
Jews, "apostate Jews," rich Jews, poor Jews, law-abiding
Jews and red revolutionary Jews. At the 1918 Convention
there were present: Jacob H. Schiff, banker; Louis Marshall,
lawyer, president of the American Jewish Committee; Adolf S.
Ochs, proprietor of the "New York Times"; Otto A.
Rosalsky, judge of the General Sessions Court; Otto H. Kahn,
of the banking house of Kuhn, Loeb and Company -- AND
-- Benjamin Schlesinger, who had lately returned from
Moscow where he had a conference with Lenin; Joseph
Schlossberg, general secretary of the Amalgamated Clothing
Workers of America; Marc Pine, also a recent consultant with
the Bolshevik rulers of Russia; David Pinski; Joseph
Barondess, labor leader. The high and the low were there;
the first world war was closing, the Russian revolution had
been won. Judge Mack, who headed the War Risk Insurance
Bureau of the United States Government, and the little
leader of the reddest group in the East End -- they all met
in the Kehillah, as Jews. Adolph Ochs of the great "New
York Times" together with the most feverish scribbler
on a Yiddish weekly that calls for blood and violence, all
of them of all classes, bound together in a solidarity which
has been achieved by no other people so perfectly as by
Judah. Banded together for the purpose of "protecting Jewish
rights."*
EDITOR'S NOTE: *The Kehillah has now expanded its work and
influence internationally in the powerful organization known
as the World Jewish Congress.
THE JEWISH DEMAND FOR
"RIGHTS" IN AFRICA
What rights have Americans that Jews in America do not
possess? Against whom are the Jews organized and against
what? What basis is there for the cry of "persecution"? None
whatever, except the Jews' own consciousness that the course
they are pursuing is due for a check. The Jews always know
that. They are not in the stream of the world, and every
little while the world finds out what Judah always knows.
The program of the Kehillah was ostensibly to "assert Jewish
rights." No Jewish rights have ever been interfered with in
America. The expression was a euphemism for a campaign to
interfere with non-Jewish rights.
The New York Kehillah is the pattern and parent Jewish
community in the United States, the visible entourage of the
Jewish government, the dynamo which motivates those
"protests" and "mass meetings" which are frequently heralded
throughout the country, and the arsenal of that kind of dark
power which the Jewish leaders know so well how to use. It
is the "whispering gallery," where the famous whispering
drives are originated and set in motion and made to break in
lying publicity over the country. The liaison between this
center of Jewish power and the affairs of the people of the
United States is made by the American Jewish Committee. The
Committee and the Kehillah are practically identical as far
as the national Jewish program is concerned. Through their
foreign associations they are also identical as far as the
world program is concerned.
The United States is divided into 12 parts by the American
Jewish Committee and every State belongs to a district
headed by the most powerful and representative Jews. The
Committee represents the focusing point of the religious,
racial, financial and political will of Jewry. It is also
the executive committee of the New York Kehillah. New York
Jewry is the dynamo of the national Jewish machinery. Its
national instrument is the American Jewish Committee. Among
its direct leaders and supporters today are the owners of
powerful newspapers, officials in Federal, State and City
administration, influential office holders on public boards
and corporations, members of the judiciary and police
departments, financiers and heads of banking houses,
mercantile and manufacturing establishments, labor leaders
and political party organizers of all colors.
There are certain announced purposes of these associations,
and there are certain purposes which are not announced. The
announced purposes may be read in printed pages; the
purposes not announced may be read in the records of
attempted acts and achieved results. To keep the record
straight let us look first at the announced purposes of the
American Jewish Committee, then of the Kehillah; next at the
line which binds the two together; and then at the real
purposes as they are to be construed from a long list of
attempts and achievements. The American Jewish Committee,
officially organized in 1906, announced itself as
incorporated for the following purposes:
1.
To
prevent the infraction of the civil and religious rights of
the Jews in any part of the world.
2.
To
render all lawful assistance and to take appropriate
remedial action in the event of threatened or actual
invasion or restriction of such rights, or of unfavorable
discrimination with respect thereto.
3.
To
secure for Jews equality of economic, social and educational
opportunities.
4.
To
alleviate the consequences of persecution wherever they may
occur, and to afford relief from calamities affecting the
Jews.
It is an exclusively Jewish program. The Charter of the
Kehillah empowered it, among other things, to establish an
educational bureau, to adjust differences between Jewish
residents or organizations by arbitration or by means of
boards of mediation or conciliation; while the Constitution
announces the purpose to be:
"To further the cause of Judaism in New York City and to
represent the Jews in this city with respect to all local
matters of Jewish interest."
Where the American Jewish Committee and the Kehillah join
forces is shown as follows:
Committee was a national organization, the Jewish Community
(Kehillah), of New York City, if combined with it, would
have a voice in shaping the policy of Jewry throughout
the land. It is expressly understood that the American
Jewish Committee shall have exclusive jurisdiction over all
questions of a national or International character
affecting the Jews generally."
It will be seen, therefore, that the Kehillah and the
American Jewish Committee are one. The capital of the United
States, in Jewish affairs, is New York. Perhaps that may
throw a sidelight on the efforts which are constantly made
to exalt New York as the spring and source of all the
thoughts of the day. (Editor's Note: and now the seat of the
United Nations system of world government!) New York, the
Jewish capital of the United States} has been made the
financial center, the art center, the political center of
the country. But its art is oriental sensuousness, its
politics those of a Judaized Tammany. It is the home of
anti-American propaganda, of pro-Jewish hysteria, a mad
confusion of mind that now passes all over the world as the
true picture of America.
The doctrine with which so large a mass as the citizens of
America have been inoculated is making havoc with the whole
American program today. It is "broadening" America out of
all semblance to its distinctive self and blurring out of
recognition those determining ideals and ideas on which
American institutions were based.
"JEWISH RIGHTS" CLASH
WITH AMERICAN RIGHTS
This study of the Jewish Question in the United States is
not based upon religious differences. The religious element
does not enter except when it is injected by the Jews
themselves; they persistently inject it in three ways:
First, in their allegation that any study of the Jews is
"religious persecution"; second, by their own records of
what their activities in the United States consist of;
third, by the impression which is very misleading if not
corrected, that the Jews are the Old Testament people. The
Jews are not the Old Testament people and the Old Testament
can be found among them only with difficulty. They are a
Talmudical people who have preferred the volumes of
rabbinical speculation to the words of the ancient prophets.
In this series of articles we have set aside every nonJewish
statement on this religious question, and have accepted only
that which proceeds from recognized Jewish sources. It has
been most illuminating, in studying the proceedings of the
New York Kehillah and the American Jewish Committee, and
their affiliated organizations, as represented by their
activities throughout the country, to find how large a part
of these activities have a religious bearing, as being
directly and combatively anti-Christian.
That is to say, when the Jews set forth in the public
charters and constitutions of their organizations that their
only purpose is to "protect Jewish rights," and when the
public asks what are these "Jewish rights" which need
protection in this free country, the answer can be found
only in the actions which the Jews take to secure that
"protection."
Thus interpreted, "Jewish rights" seem to be summed up in
the "right" to banish everything from their sight and
hearing that suggests Christianity or its Founder. It is
just there, from the Jewish side, that religious intolerance
makes its appearance.
ATTACKS ON CHRISTIANITY
Previous to the formation of the Kehillah and the Jewish
Committee, this sort of attack on the rights of Americans
was sporadic, but since 1906 it has increased in number and
insistence. Under cover of the ideal of Liberty we have
given the Jews liberty to attack Liberty. What America has
been tolerating is intolerance itself. Let us look rapidly
down the years and see one phase of that attack. It is the
attack upon Christianity. Here are a few items from the
record. They are recorded over a period of years following
the rise of Jewish power in America:
1899-1900. The Jews attempt to have the word "Christian"
removed from the Bill of Rights of the State of Virginia.
1906-1907. The Jews of Oklahoma petition the Constitutional
Convention protesting that the acknowledgment of Christ in
the new State constitution then being formulated would be
repugnant to the Constitution of the United States.
The Jews force "The Merchant of Venice" to be dropped from
public schools in Texas, Ohio.
1907-1908. Widespread demand by the Jews for the complete
secularization of the public institutions of this country,
as a part of the demand of the Jews for their constitutional
rights.
Supreme Court Justice Brewer's statement that this is a
Christian country widely controverted by Jewish rabbis and
publications.
Jews agitate in many cities against Bible reading. Christmas
celebrations or carols in Philadelphia, Cincinnati, St. Paul
and New York met with strong Jewish opposition.
1908-1909. Protests made to Governor of Arkansas against
"Christological expressions" employed by him in his
Thanksgiving Day proclamation.
Professor Gotthard Deutsch protests against "Christological
prayers" at the high school graduating exercises at
Cincinnati.
Jewish community in Tamaqua, Pennsylvania defeats
resolutions providing daily Bible reading in schools.
Local Council of Jewish Women of Baltimore petitions school
board to prohibit Christmas exercises.
Boycotts were instituted in New York against merchants who
opened on Saturday.
Special efforts at this period to introduce the idea of the
Jewish Sabbath into public business. Jews refused to sit as
jurors in court, thus postponing cases.
1909-1910. On demand of the Jews, the school board of
Bridgeport, Pennsylvania, votes to discontinue the
recitation of the Lord's Prayer in the school.
In Newark, New Jersey, the rabbis ask the night schools to
discontinue Friday evening sessions, because the Jewish
Sabbath begins at sundown on Friday.
The work of introducing the idea of Jewish national holidays
into public life especially active.
1910-1911. An attempt to have Hebrew officially recognized
was frustrated by Supreme Court Judge Goff.
Chicago Jews have election date changed because the official
date fell on the last day of the Passover.
Jews oppose Bible reading and singing of hymns in Detroit
schools.
Rabbis force Hartford, Connecticut, school board to drop
"The Merchant of Venice" from reading list.
New York Kehillah does two contradictory things; favors bill
to permit Jews to do all kinds of business on Sunday, and
pledges itself to co-operate in the strict enforcement of
the Sunday laws.
1911-1912. Jews in Passaic, New Jersey, petition school
board to eliminate Bible reading and all Christian songs
from the schools.
At request of a rabbi, three principals of Roxbury, Mass.,
public schools agree to banish Christmas tree and omit all
references to the season from their schools.
A Jewish delegate to the Ohio Constitutional Convention
suggests that the Constitution be made to forbid Christian
religious references in schools.
The Council of the University Settlement, at the request of
the New York Kehillah, adopts this resolution: "That in the
holiday celebrations held annually by the Kindergarten
Association at the University Settlement every feature of
any sectarian character, including Christmas trees,
Christmas programs and Christmas songs, shall be
eliminated."
1912-1913. Jews at Jackson, Tennessee, seek an injunction to
prevent the reading of the Bible in City schools.
Annual Convention Independent Order B'nai B'rith at
Nashville, Tennessee, adopts resolution against reading of
the Bible and singing Christian songs in public schools.
Chicago Board of Education, scene of much Jewish agitation,
approves recommendation of sub-committee to remove Christmas
from the list of official public holidays in schools.
1913-1914. The energies of the Jewish powers were
concentrated on the task of preventing the United States
from changing the immigration laws in a manner to protect
the country from undesirable aliens.
1914-1915. More Kehillah attempts to secure modification of
the Sunday laws.
1915-1916. Jewish opposition to various movements towards
making the schools free to use the Bible.
1916-1917. Jews busy carrying out an immense campaign
against the "literacy clause" of the Immigration Bill.
On demand of the Jews the New Haven Connecticut, Board of
Education prevents the reading of "The Merchant of Venice,"
and extends the prohibition to "Lamb's Tales from
Shakespeare."
1918-1919. Provost Marshal Crowder, in charge of the
Selective Draft U.S. Forces, had issued an order to all
medical examiners, under direction of the Surgeon General,
stating "The foreign-born, especially Jews, are more apt to
malinger than the native-born." Louis Marshall, head of the
American Jewish Committee, telegraphed demanding that the
"further use of this form shall be at once discontinued."
President Wilson ordered the excision of the paragraph.
The United States Shipping Board sent an advertisement to
the "New York Times," calling for a file clerk and stating
that a "Christian" was preferred -- by which is meant always
a non-Jew -- the paper rejected it. Louis Marshall again
went into action and protested to Bainbridge Colby, Woodrow
Wilson's Secretary of State, demanding "Not because of any
desire for inflicting punishment, but for the sake of
example and the establishment of a necessary
precedent this offense should be followed by a
dismissal from the public office of the offender, and the
public should be informed the reason." Attention is called
to the tone which the American Jewish Committee adopts when
addressing high American officials in the name of Jewry. It
is not to be duplicated in the addresses of any other
representative of any other race or faith.
The Plattsburg Manual, published for officers in the United
States officers' training camps, contained the statement
that "the ideal officer is a Christian gentleman." The A
J.C. at once protested against "Christological
manifestations," and the Manual was changed to read "the
ideal officer is a courteous gentleman."
The Anti-Defamation Committee claimed that 160 American
cities had excluded "The Merchant of Venice" from the public
schools.
1919-1920. The Kehillah was so successful in its campaign
that it was possible for a Jewish advertiser in New York to
say that he wanted only Jewish help, but it was not possible
for a non-Jewish advertiser to state his nonJewish
preference.
And so it goes on, year after year, right up to the present
day. The incidents quoted are typical not occasional. They
represent what is transpiring all the time in the United
States as the Jews pursue their "rights." There is no
interference with Jewish ways and manners. The Jew may use
his own calendar, keep his own days, observe his own form of
worship, live in his own ghetto, exist on a dietary
principle all his own, slaughter his cattle in a manner
which no one who knows about it can approve -- he can do all
these things without molestation, without the slightest
question of his right in them. But, the non-Jew is the
"persecuted one." He must do everything the way the Jew
wants it done; if not he is infringing on Jewish "rights."
THE CRY OF
"ANTI-SEMITISM"
What people are now coming to see is that it is American
rights that have been interfered with, and the interference
has been made with the assistance of their own
"broad-minded" tolerance. The Jews' interference with the
religion of others, and the Jews' determination to wipe out
of public life every sign of the predominant Christian
character of the United States, is the only active form of
religious intolerance in the country today. Not content with
the fullest liberty to follow their own faith in peace and
quietness, in a country where none dare make them afraid,
the Jews declare -- we read it in their activities -- that
every sight and sound of anything Christian is an invasion
of their peace and quietness, and so they stamp it out
wherever they can reach it through political means. To what
lengths this spirit may run is shown in the prophecies of
the Talmud, and in the "reforms" undertaken by the
Communists of Russia and Eastern Europe.
That is not all; not content with their own liberty, not
content with the "secularization," which means the
deChristianization of all public institutions, the third
step observable in Jewish activities is the actual
exaltation of Judaism as a recognized and specially
privileged system. The program is the now familiar one
wherever the Jewish program is found: first, establishment;
second, the destruction of all that is non-Jewish or
anti-Jewish; third, exaltation of Judaism in all its phases.
Put the Lord's Prayer and certain Shakespeare plays out of
the public schools, but put Jewish courts in the public
buildings -- that is the way it works. Secularization is
preparatory to Judaization. The New York Kehillah is an
illustration of how it is done, and the American Jewish
Committee is an illustration of the type of men who do it.
The work of the Kehillah is claimed to be "educational" by
its defenders, on the few occasions when it is attacked. It
is certainly that. The best educated members are those who
come from the Eastern European ghettos where the Kehillah
idea was fully understood and practiced and where Jewish --
community -- government exercised unrestricted sway.
Whatever other phase of education the Kehillah may be
interested in, it certainly stresses most the education
to separateness. Dr. S. Benderley, director of the
Bureau of Education, gave away the objects of the Kehillah
"education" thus:
"The problem before us was to form a body of young Jews who
should be on the one hand true Americans, a part of this
Republic, with an intense interest in building up American
ideals; and yet, on the other hand, be also Jews in love
with the best of their own ideals, and not anxious
merely to merge with the rest and disappear among them.
That problem confronts Orthodox and Reform Jews alike. It is
not merely a religious but a civic problem."
That is separatism and exclusiveness as an educational
program, and its result cannot help being training in ideas
of racial superiority and exclusivism.
It is the Jews' unceasing consciousness of the "Goy" that
constitutes the disease of Judaism, this centuries-long
tradition of separateness. There is no such thing as "antiSemitism."
There is, however, much anti-Goyism. In all the countries of
the world there is no anti-Arab sentiment of which anyone
knows. None of the Semite people have been distinguished by
the special dislike of any other people. There is no reason
why anyone should dislike the Semites.
It is very strange, however, that the Semite people should
be a unit in disliking the Jews. Palestine, which still only
has a handful of Jews,* is peopled by Semites who so
thoroughly dislike the Jews that serious complications are
threatening the Zionist advances being made there. This
surely is not anti-Semitism. Semites are not against
Semites. They are at odds with Jews.
EDITOR'S NOTE: *The original was written in 1921 when the
Jewish population of Palestine was still insignificant. In
1918 it was only about 4 per cent
When Aryan and Semite are kept conscious through many
centuries that the Jew is another and superior race, and
when it is known that neither Ayran nor Semite are touchy on
the race question, what is the answer? Only this, that the
whole substance of such a situation must be supplied by the
Jews.
There is no such thing as anti-Semitism. There is only a
very little and a very mild anti-Jewism.
But a study of Jewish publications, books, pamphlets,
declarations, constitutions and charters, as well as a study
of organized Jewish action in this and other countries,
indicates that there is a tremendous amount of anti-Goyism,
or anti-Gentilism.
The Second
Protocol --
"The
administrators chosen by us from the masses for their
servility will not be persons trained for government, and
consequently they will easily become pawns in our game,
played by our learned and talented counselors, specialists
educated from early childhood to administer world affairs.
As we know, our specialists have been acquiring the
necessary knowledge for governing." |
