Top: Jewish References &Documents: Gentiles SpeakingAbout Jews: Henry Ford: THEINTERNATIONAL JEW IN ITS ENTIREITY: Chapter3: "Victims or Persecutors?"
From the earliest record of the Jews' contact with other nations, no long period
of years has ever passed without the charge arising that the Jews constitute "a
people within a people, a nation within a nation." When this charge is made
today it is vehemently denied by men who pose as the defenders of their people,
and the denial is more or less countenanced by all the Jews of every class. Yet
there is nothing more clearly stated in Jewish teaching, nor more clearly
indicated in Jewish life, than that the charge is true. But whether the truth
should be used against the Jews is quite another question.
If the Jews are a nation, their nationality founded upon the double ground of
race and religion, it is certainly outside the bounds of reason that they should
be asked or expected to de-racialize, de-nationalize and de-religionize
themselves; but neither is it to be expected that they should bitterly denounce
those who state the facts. It is only on a basis of facts that a solution of any
problem can come. Where the blame attaches is here: that the evident facts are
denied, as if no one but the Jews themselves knew that there are such facts.
If the Jews are to be continuously a nation, as they teach, and if the condition
of "a nation within a nation" becomes more and more intolerable, then the
solution must come through one of two things: a separation of the "nation" from
the rest of the nations, or an exaltation of the "nation" above the rest of the
nations. There is a mass of evidence in Jewish writings that the leaders expect
both of these conditions to come - a separate nation and a super-nation; indeed
the heart of Jewish teaching is that Jewry is a separate nation now, and on the
way to becoming a super-nation. It is only those appointed to address the
Gentiles who deny this: the real rabbinate of Judah does not deny.
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JEWS OBJECT TO "AMERICANISM."
In any investigation of the Jewish Question, the student is struck over and over
again by the fact that what the Jews most complain of, they themselves began.
They complain of what they call anti-Semitism; but it must be apparent to the
dullest mind that there could never have been such a thing as anti-Semitism were
there not first such a thing as Semitism. Then take the complaint about the Jews
having to live in ghettos. The ghetto is a Jewish invention. In the beginning of
the invasion of European cities, and centuries later of American cities, the
Jews always lived by themselves because they wanted to; because they believed
the presence of Gentiles contaminated them. Jewish writers, writing for Jews,
freely admit this; but in writing for Gentiles, they refer to the ghetto as an
illustration of Gentile cruelty. The idea of contamination originated with the
Jews, it is an old oriental survival; it spread by suggestion to the Gentiles.
So with this fact of the separate "nation"; it was the Jews who first recognized
it, first insisted upon it and have always sought to realize that separateness
both in thought and action.
More, the true and normal type of Jew believes that the influence of
Americanism, or of any civilized Gentile state, is harmful to Judaism. That is a
serious statement and no amount of Gentile assertion will be sufficient to
confirm it. Indeed, it is such a statement as the Gentile mind could not have
evolved, because the trend of Gentile feeling is all in the opposite direction,
namely that Americanization is a good thing for the Jew. It is from
authoritative Jewish sources we learn this fact, that what we call civilizing
influences are looked upon as being at enmity with Judaism. It is not the
Gentile who says that Jewish ideals, as ideals, are incompatible with the life
of our country; it is the Jew who says so. It is he who inveighs against
Americanism, not the American who inveighs against Judaism.
Americanism is yet unfinished, Judaism has been complete for centuries. While no
American would think of pointing to any part of the country or to any group as
representing the true and final type of Americanism, the Jews quite
unhesitatingly point to parts of the world and to certain groups as representing
the true type of Judaism.
Where is the type to be found which Jewish writers recognize as the true one?
The Jew of the ghetto is held up in Jewish treatises as the norm of Judaism. A
famous rabbi of the synagogue of the Spanish and Portuguese Jews, on Central
Park, New York, was Dr. D. de Sola Pool. He is the author of the following
words:
"In the ghetto the observance of Judaism was natural and almost inevitable. The
regimen of Jewish life was the atmosphere that was breathed."
Another famous Jewish rabbi, Dr. M. H. Segal, expresses the view that Jewry in
the more modern portions of Europe and America was really kept alive by the
infusions of immigrants from Poland and Lithuania. Asserting, in agreement with
other Jewish leaders, that the Jewish center of the world had been in Russia and
Poland until just before the 1914 war, Dr. Segal says:
"The war (1914-1918) has destroyed the last traces of the declining Jewish
society which had dragged out its feeble existence in the semi-medieval ghettos
of Poland and Lithuania. With all their growing feebleness, these communities
were yet the last refuge of Judaism in the Dispersion. In them there still
survived something of the old Jewish life, some of the old Jewish institutions,
practices and traditions. These communities also supplied such vitality as they
could afford to the attenuated and atrophied Judaism in the communities of the
more modern states of Europe and America."
The idea is not at all uncommon - that large infusions of "real Jews" from the
Old World ghettos are desirable and necessary in order to keep Judaism alive in
countries like the United States. Israel Friedlaender whose name is held in
honor by the Jews, also recognized the service of the ghetto stream to Judaism.
In his lecture, "The Problem of Judaism in America," he speaks about the de-Judaizing
tendencies of absolute freedom, such as the Jew has always enjoyed in the United
States. This tendency, he says, is corrected in two ways - by anti-Semitic
influences and "by the large stream of Jewish emigration, on the other hand,
which, proceeding from the lands of oppression to the lands of freedom, carries
with it, on or under the surface, the preserving and reviving influences of the
ghetto." This same authority, in an article entitled "The Americanization of the
Jewish Immigrant," frankly prefers the Jew fresh from the ghetto to the Jew who
has been influenced by American life.
To "Americanize" means, in our ordinary speech, to bring into sympathy with the
traditions and institutions of the United States, but the Jews do not mean only
the United States when they say "America." They mean also South and Central
America - where so many revolutions have occurred. There are large numbers of
Jews in Argentina, and many are found in other countries. It would probably give
a wrong slant to the fact to say that the Jewish leaders are wholly
anti-America, but it is true to say that they are against the "Americanization"
of the Jewish immigrant stream. That is, that the trend of "Americanism" is so
different from the trend of "Judaism" that the two are in conflict. This does
not indicate treason toward American nationalisms perhaps, so much as it
indicates loyalty toward Jewish nationalism. But the reader must himself be the
judge, on the facts given in this book, as to how far the difference really goes
and the effect of the struggle between the two ideas. The fact of the antagonism
which exists between the two is clear and complete. The Gentiles do not notice
that antagonism, but the Jews are always and everywhere keenly aware of it. This
throws a very strong light on all the revolutionary programs to break up the
present control of society, by sowing dissensions between so-called capital and
labor, by cheapening the dignity of government through corrupt politics, by
trivializing the mind of the people through theaters and movies, but it is in
the study of Jewish money-making out of war that the clues are found to most of
the great abuses of which the Jews have been guilty. "Wars are the Jews'
harvests," is an ancient saying. Their predilection for the quartermaster's
department has been observed anciently and modernly. Their interest being mostly
in profits and not in national issues; their traditional loyalty being to the
Jewish nation, rather than to any other nation; it is natural that they should
be found to be the merchants of goods and information in times of war - that is,
the war profiteers and spies. As the unbroken program is traced through the
Revolutionary War, through the Civil War, and through the Great War*, the only
change observable is the increasing power and profit of the Jews. Although the
number of Jews resident in the American colonies was small, there were enough to
make a mark on the Revolutionary War; and while there was no wholesale
legislation against Jews as there was in the Civil War, there were the same
actions against individuals for the same causes which in 1861-5 obtained more
extensively.
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JEWS AND THE "RELIGIOUS PERSECUTION" CRY
No intelligent Jew in the United States ever was asinine enough to declare that
the Jewish Question is a religious question and that investigation of that
question in these articles constituted "religious persecution." But it is
apparently all that remains for the "Gentile fronts" to shout about. From what
can be learned of them they are for the most part men of no religion themselves
and they use the term "religious persecution" as a red rag which they think will
stir people into action. It is curious how the cry of "religious persecution" is
used to evoke the spirit of persecution against the alleged persecutors.
Neither directly nor by implication is it held in these articles that the Jewish
Question is a religious question. On the contrary, supported by the highest
Jewish authorities, it is firmly stated that the Jewish Question is one of race
and nationality.
There is no religious persecution of the Jews in the United States, unless the
agitation of the various humane societies for the abolition of "kosher killing"
may be considered as such - the method of slaughtering animals for food which is
needlessly cruel. But even this objection can only with difficulty be stretched
into interference with "the religion of the Jews." The Jewish method of
slaughter as now practiced is not commanded in the Old Testament but in the
Talmud, and is, therefore, not religious in the authoritative sense, but
traditional. Moreover, there is positive evidence that modern methods achieve
the Jewish purpose (the disposal of the blood of the carcass) much better than
does the Jewish method. This is the only instance where even remotely the
religion of the Jews has been touched.
The fact is that while there is no "religious persecution" of the Jews, there is
very much real religious persecution by the Jews. That is one of the outstanding
characteristics of organized Jewish life in the United States, its active,
unceasing, powerful and virulent attacks upon any and all forms of Christianity
which may chance to come to public notice. Now and again we hear of outbreaks of
sectarian bigotry between Catholics and Protestants, but these are not to be
compared with the steady, relentless, alert, anti-Christian activity of the
Jewish organizations. There are doctrinal disputes within the Christian
Churches, but none that challenge the basis of Christianity itself; organized
Judaism, however, is not content with doctrinal disputation, but enlists its
vast commercial and political power against everything that it regards as, in
its own words, "Christological manifestations."
No President of the United States has yet dared to take his inaugural oath on
the open pages of the New Testament - the Jews would denounce him. Various
governors of American states, having used the word "Christian" in their
Thanksgiving proclamations, have been obliged to teach Americanism in our cities
because it held that Christianity and good citizenship were synonymous!
No public man in America has ever given public evidence of his Christian faith
without rebuke from the Jews. Not only do the Jews disagree with Christian
teaching - which is their right and no one questions it - but they excise it on
demand of the Jews. Everything that would remind the child in school that he is
living in the midst of a Christian civilization, in a nation declared by its
Supreme Court to be founded on the Christian principles, has been ordered out of
the public schools on Jewish demand. In a nation and at a time when a minority
of Jews can print every year a record of the apologies they have extorted from
public officials for "having inadvertently used the term 'Christian'," it is
desirable that this charge of "religious persecution" should be placed where it
belongs.
The Jew glories in religious persecution as the American glories in patriotism.
Religious prejudice is the Jews' chief expression of their own patriotism. It is
the only well-organized, active and successful form of religious prejudice in
the country because they have succeeded in pulling off the gigantic trick of
making not their own attitude, but any opposition to it, bear the stigma of
"prejudice" and "persecution." That is why the Jew uses these terms so
frequently. He wants to label the other fellow first. That is why any
investigation of the Jewish Question is so wickedly advertised as anti-Semitism
- the Jew knows the advantage of labeling the other man.
This theme "religious persecution," will not be found anywhere within the whole
range of the Jewish Question, except on the Jewish side. There is, in the United
States, a religious prejudice, but it is strictly Yiddish. If the Christian
population bothered one-hundredth-thousandth part as much about Jewish religion
as the Jews bother about Christian observances, the whole fabric of Talmudic
teaching would be consumed in the bright light to which general attention would
bring it, the bright light from which it has always been concealed. Sheer
analysis in the interest of mental health would compel the Jewish people to
abandon the darkness which holds them now. Jewish Talmudism owes its existence
today to the indifference with which it is regarded. This is the far opposite
extreme of "religious persecution."
Religious prejudice is just as unpleasant to write about as it is to experience
in any other way. It is totally contrary to the genius of the American and the
Anglo-Saxon. We have always regarded religion as a matter of conscience. To
believe as he will is part of every man's fundamental liberty. Holding these
hereditary principles, one chooses to study that active stream of influence in
America which is known as the Jewish stream, and immediately upon doing so, one
finds himself classed with the bigots and torturers of other times.
It is time to show that the cry of "bigot" is raised mostly by bigots. There is
a religious prejudice in this country, there is, indeed, a religious
persecution, there is a forcible shoving aside of the religious liberties of a
majority of the people, and this prejudice and persecution and use of force is
Jewish and nothing but Jewish.
A study of history and of contemporary Jewish journalism shows that Jewish
prejudice and persecution is a continuous phenomenon wherever the Jews have
obtained power, and that in neither action nor word has any disability placed
upon the Jew equalled the disabilities he has placed and still contemplates
placing upon non-Jews. There is no Christian church that the Jews have not
repeatedly attacked.
If there is in the world any extra-ecclesiastical undertaking by Catholics which
has won the undivided approval of the entire Christian world it is the Passion
Play of Oberammergau. Yet in a volume entitled "A Rabbi's Impressions of the
Oberammergau Passion Play," Rabbi Joseph Krauskopf, of Philadelphia, has
stigmatized that noble production as reeking with falsehoods and vicious
anti-Semitism. In the rabbi's eyes, of course, it is, for to him the entire
Christian tradition is a poisonous lie. The whole fabric of Christian truth,
especially as it concerns the person of Christ is "the hallucinations of
emotional men and hysterical women." "Thus," says the rabbi, "was invented that
cruel story, that has caused more misery, more innocent suffering, than any
other work of fiction in the range of the whole world's literature."
And thus the simple peasants of Oberammergau, presenting the Catholic faith in
reverent pageant, are labeled anti-Semites.*
These are not isolated instances. When the Methodist Church put on the great
pageant entitled "The Wayfarer," Rabbi Stephen S. Wise (American Zionist leader
when this original was published, and one of the most active political leaders
of Zionist Jewry in the United Nations; Ed.) played critic and made the solemn
and silly statement that had he been a South Sea Islander (instead of the
itinerant platform performer which he is) his first impulse, after seeing "the
Wayfarer," would have been to rush out into the street and kill at least three
Jews. It says a great deal, perhaps, for the channel in which Rabbi Wise's
impulses run, but the tens of thousands of Methodists who saw "The Wayfarer"
will not be inclined to attribute such a criticism to the spirit of tolerance
which Rabbi Wise so zealously counsels the Christians to observe.
The Episcopal Church also has felt the attack of the Jews. Recently (June, 1921:
Ed.) the Jewish Press raised a clamor that the Episcopal Church was not
competent to seek to interfere with it. It is not religious tolerance in the
midst of religious difference, but religious attack that they preach and
practice. The whole record of the Jewish opposition to Christmas, Easter and
other Christian festivals, and their opposition to certain patriotic songs,
shows the venom and directness of that attack. One parallel between the
Protocols and the real hopes of the Jews is written in the common Jewish
prophecy that Christianity is doomed to perish. It will perish, to all intents
and purposes, by becoming Judaism.
Jewish intolerance today, yesterday and in every age of history where Jews were
able to exert influence or power, is indisputable except among people who do not
know the record. Jewish intolerance in the past is a matter of history; for the
future it is a matter of Jewish prophecy. One of the strongest causes militating
against the full Americanization of several millions of Jews in this country is
their belief - instilled in them by their religious authorities - that they are
"chosen," that this land is theirs, that the inhabitants are idolators, that the
day is coming when the Jews will be supreme.
How can they otherwise act than in agreement with such declarations? The
supercilious attitude adopted by the Jews toward the stock that made America is
merely a foreshadowing of what would be the complete attitude if power and
influence made it possible. Bolshevism, which began with the destruction of the
class that contained all the promise of a better Russia, is an exact parallel
for the attitude that is adopted in this courts regarding the original stock.
Chapter4 - Are the Jews a Nation?
EntireTable of Contents of "The International Jew" by Henry Ford - ChapterNumber & Title Listed
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