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 acknowledgement 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 Sill.
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 nonJew-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 de-Christianization 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 administrators chosen by us from the masses for their servility Frill 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." (The Second Protocol.)
Jewish Influences in American Politics
Within the memory of even young men, Tammany Hall has been the synonym of all political trickery in the vocabulary of popular criticism. Tammany Hall was held up as the worst example of boss rule, political corruption, brute force, that it was possible to find in the world. Its very name became a stigma in the decades before the first world war. But even the most unobservant newspaper reader must have observed the gradual fading out of Tammany Hall from public comment, the cessation of the bitter criticism, the entire absence of headlines bristling with ugly charges, and the calling of the hosts of good citizenship to do battle against the grim bossism that maintained its headquarters in New York. Why the change in recent years? Is it due to the dying out of Tammany Hall as a political force? No, Tammany Hall is still there, as any New York politician will tell you. The Tammany tiger has not changed its stripes. There was a time when fearless publications told the truth about Tammany, but they have either gone out of existence or have fallen under control of the Jews. There was a time when public bodies like the Citizens' Union organized to oppose Tammany and to keep a volunteer vigil on its activities; these groups have succumbed to Jewish contributions and officership and no longer stand guard. The outcry against Tammany seemed to be hushed the moment that Tammany patronage fell into the hands of the New York Jews, where it now remains, the Kehillah being the real political center, and Tammany but a distributing station -a sort of "Gentile front" for the more powerful Kehillah. The Judaization of Tammany is now complete, for the Irish element has been overcome by Jewish money.
Tammany was one of the strongest political organizations ever seen in the United States. Potent not only in municipal and state politics, but often exercising a decisive influence on national affairs. It was, without exaggeration, unequalled in any country in the world. If there is one quality that attracts Jews, it is power. Wherever the seat of power may be, thither they swarm obsequiously. As Tammany was power and the gate of power, it was natural that the Jews of the biggest Jewish city in the world should court it. Doubtless, they were also affected by the incongruity of the fact that in the biggest Jewish city, the most solid political power was non-Jewish. When the German Jewish banker, Schoenberg, went to America under the name of August Belmont to represent the interests of the Rothschilds, his keen eye at once took in the situation. He became a member and supporter of Tammany. It was good business for this Jewish banker, because the funds of the Rothschilds were heavily invested in New York transport. The properties of city tractions are, as in all American cities, at the mercy of the local Tammany power, by whatever name it may be known. Belmont eventually attained the coveted eminence of Grand Sachem of the Tammany Society. Belmont-Schoenberg opened the way for the rest of the Jews; the Freedman's, Untermeyer's, Straus's; financiers, lawyers, politicians, business men and union sharks. There soon followed the wholesale appointment of Jews to the judiciary of New York until New York became a political and legal Jewish preserve; and onwards to the Supreme Court where Jewish influence never looked back since the now distant day of the Jewish capture of Tammany Hall.
It was necessary for a Jewry that planned to control the judiciary, as well as to provide special protection for certain Jewish enterprises that are near enough to the borderline of the law to merit question, it was necessary to obtain control of the supreme political engine through which favors are disbursed in local politics. The peculiar system of local, state and national government in the United States made it easy for the control of such organizations to be gained by money. The Jew's natural political home seems to be in the Republican Party, for thither he returns after venture elsewhere; but his predefinition for the Republican Party does not move the Jew to make the mistake of being exclusively the partisan of one group. It is better, he knows, to control all groups. Strong as Jewry became in Tammany, it was even stronger in the ranks of the Republican Party, while New York socialism was, and is, completely headed and manned by Jews. This renders it extremely easy for the Jews to swing support in whichever direction they choose, and for Kehillah to fulfill any threat it may make. It also insures that any Jewish candidate on any ticket will be elected. Because of the powerful Irish control of Tammany at the beginning, the Jews worked cautiously. The Kehillah adopted the ancient policy, not of putting forward their own people, but non-Jews who could be useful to Judah. The difference between pro-Jewish politicians who are not themselves Jews, and politicians of the Jewish race, is that the former can sometimes go further than the Jew in office can, without detection. Thus, in the early days of Tammany, indeed until just before World War I there was always a "Gentile front" in Tammany offices basking in the glory of Tammany publicity, but always in the background there was his "Jewish control." This is the formula for citizens who wish to know the meaning of things otherwise unexplained-"look for the 'Jewish control'. " To this end, therefore, the Jews have been strong in all parties, so that whichever way the election went, the Jews would win. In New York it is always the Jewish party that wins. Whoever wins New York rules the Government.
As always election campaigns are staged as an entertainment, a diversion for the people; they are permitted to think and act as if they are really making their own government, but it is always the Jews that win. And if after having elected their man or group, obedience is not rendered to the Jewish control, then you speedily hear of "scandals" and "investigations" and "impeachments" for the removal of the disobedient. Usually a man with a "past" proves the most obedient instrument, but even a good man can often be tangled up in campaign practices that compromise him. It has been commonly known that Jewish manipulation of American election campaigns have been so skillfully handled, that no matter which candidate was elected, there was ready made a sufficient amount of evidence to discredit him in case his Jewish masters needed to discredit him. To arrange this is part of the thoroughness of Jewish control. And, of course, the American people have been sufficiently trained to roar against the public official immediately the first Jewish hound emits its warning bay. Amazing as is the technique of the Jewish political process, the readiness with which the American people can be counted on to do their part in forwarding the game is still more amazing.
Alien and Tammany Leadership
The strength of Tammany had exactly the same source as the strength of the Kehillah, namely, in the foreign population; the difference being that the Kehillah had a more compact foreign mass to draw upon. But both the Kehillah leaders and the Tammany leaders have always been alertly aware of the fact that their power depended upon an uninterrupted flow of immigration. It is always the foreigner that makes the best material for the Kehillah's purpose, until America become so thoroughly un-Americanized as to make intensive immigration no longer essential. It was only then that immigration began to slow down The third great influx of immigration into the United States occurred in 1884 and was really the cause of the beginning of the degeneration of New York, and then of American political life. The great wave was composed of Russian, Austrian and Hungarian Jews, whose arrival was followed by a memorable period of crime, the marks of which remain to this day.
At that time the police department and the police courts before which all criminal cases in the city were first brought, were in the hands of Tammany Hall under the notorious Boss Croker. The result of the Jewish control was a partnership between local government and crime which has not been duplicated outside of Semitic countries. Immigrant Jews of the shadier type organized an association called The Max Hochstim Association, which was known as the "Essex Market Court Gang." One of its chief leaders was Martin Engel, Tammany leader of the Eighth District. The "king" of this Jewish district was a man named Solomon who had changed his name to the less revealing one of "Smith," and who became known as "Silver Dollar Smith," because of the fact that he ruled his little empire from the Silver Dollar Saloon. This saloon was just opposite the Essex Market Court, which was thronged daily by hordes of Yiddish criminals, the bondsmen, the false witnesses and lawyers. The Max Hochstim Association became the first organized White Slavery Group in America, and the revelations made by the United States Government Investigation Committee are shuddering exposures of that lowest form of depravity -a coolly conducted, commercialized, consolidated traffic in women. The traffic was made to yield dividends to politicians, to Tammany Jews in particular; it was during the official investigation that the Max Hochstim Association became known as the "Essex Market Court Gang." Out of the old police court in the "red light" Essex Market district, New York, comes a word which has fixed itself in common English speech. A lawyer named Scheuster, whose practices were quite characteristic, made himself very obnoxious to Justice Osborne. Whenever another Yiddish lawyer attempted a shady trick the judge would openly denounce it as "Scheuster practice," and so it came that the first men in the profession to bear the name of "shyster" were the Yiddish lawyers of Essex Market Court, New York.
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