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-------------------------------------------------------------------------------- http://www.jrbooksonline.com/Intl_Jew_full_version/ij73.htm -------------------------------------------------------------------------------- Jews Are Silent, the National Voice Is Heard The psychology of it all, of course, is false. Jewry decided that it was the attention which it paid to THE DEARBORN INDEPENDENT which gave these articles vogue. The leaders asserted, indeed, that had the Jews of the United States paid no attention, no one would have known that they were under scrutiny. It is a rather flattering criticism to lay upon their inability to meet the situation, but it lacks the merit of being true. The Jews of the United States issued the order of silence, not out of wisdom but out of fear. And not out of fear of injustice, but out of fear of the truth. As soon as THE DEARBORN INDEPENDENT issued it first articles on the New York Kehillah (and only the outer edges of the facts concerning that institution have as yet been set forth) it became evident to Jewish leaders that something had to be done. They did not challenge a public investigation; rather they used discretion, refused to answer even the questions of local reporters, made absurdly untrue denials, and gave every evidence of panic. Thereafter their safest course was silence. Not that they are inactive. Fearing a sudden investigation by the authorities, the New York Kehillah has grown extremely busy and has doubled the guards all round. Why? The reason is that there is a resolution in the United States Senate which points directly at the New York Kehillah. Prominent Jews have invaded Washington on one pretext or another, but only to turn their influence against that resolution. Why? The reason is that the resolution provides for an investigation by a Senate Committee into certain matters which have already been set forth in THE DEARBORN INDEPENDENT. Senate Resolution No. 60, introduced by Senator George H. Moses, of New Hampshire, provides that the Amalgamated Clothing Workers (a Jewish Bolshevik organization that is the feeder of Red activity throughout this country) be thoroughly investigated. In the official language of the Resolution: "The purposes, objects, methods and tactics of the Amalgamated Clothing Workers of America and its relations, if any, with other political organizations and quasi-political groups, and to make a report to the Senate of such findings." Why has the New York Kehillah closed the portholes and called in help—"Gentile," by the way—to face a possible storm? Why have the most prominent Jews in the United States hurried to Washington to hold conferences with Senators, their object being to bring pressure to bear against the Resolution? Why should the American Jewish Committee, or members of it, why should Jewish clothing manufacturers who are the principal sufferers from the Amalgamated, why should Jewish members of the Baruch "war government" go to Washington to interfere with a proposed investigation? Why? Because such an investigation of the Amalgamated, honestly conducted, would led straight through to the New York Kehillah and the American Jewish Committee and would rip the Jewish program in the United States clean open to the public gaze— if honestly conducted. Next to stopping the investigation, the Jews will try to control it. That is really the greater danger. The country does not need the investigation to get the facts. Most of the facts can be given now. The country does need an investigation that will give the facts a governmental exposure. But a pro-Jewish investigation, an investigation conducted by elective office-holders who quake under "the fear of the Jews," would simply be an additional crime. If the Jews lose their fight to kill the resolution, they have already started on their plans to control the initiative of, divert the course of, and defeat the purpose of the investigation. If, therefore, the Jews are silent, they are not inactive. But, the gain has been general. For instance, the country has been given quiet and leisure to hear what the non-Jews think. During the Jewish clamor, which was nothing more nor less than an attempt to stampede the public opinion of the United States, it was impossible to hear the voice of the people. Ministers who poured adulation upon the Jews were reported in the Press; but ministers who seriously handled the Jewish Question were not reported. Publications which could be induced to act as Judah's mouthpieces, were worked to the limit; publications which desired to preserve the value of their opinions, did not join the general hue and cry. In the succeeding lull, the still, small voice of American conviction, both Jewish and non-Jewish, began to be heard. In public propaganda, after having felt it inadvisable to print any more telegraphic news from Palestine, because even the Jews could no longer juggle the truth, the spotlight was turned on Russia, and now the newspapers are filled with headlines intended to prepare the public for a new exodus when the Russian people awake to take back their land from the Jewish usurpers. We are told that 6,000,000 Jews in Russia are in danger of violence. It is true. Much truer than the miles of telegraphic lies which have been printed about alleged "pogroms" in Russia and adjacent countries. THE DEARBORN INDEPENDENT knows that in Eastern Europe the Jew has not been persecuted, but has consistently acted as persecutor. The proof of it is in the Jews' ability to flee; they have taken all the wealth of the people of those countries. Poles cannot flee, Rumanians cannot flee, Russians cannot flee; but after having squeezed the life out of those nations the Jews see the dark clouds of justice rolling toward them, and they are able to flee, filling the ships of the sea with their hosts. In fact, their desertion of the Jew-spoiled countries of Europe is as precipitate as was their desertion of Woodrow Wilson and the Democratic party last autumn—Barney Baruch ostentationsly staying behind to cover, if possible, the shamefulness of it. When the Jew has fried the fat and skimmed the cream, he's off. Gratitude and loyalty mean nothing to his people. They are persecutors in Poland. They are persecutors in Russia. They are persecutors in Palestine. They were the arch religious persecutors of history, as the best historians testify. They will be persecutors here as soon as they think they can start it. It is possible, however, that in the United States their anti-social career will be rolled back upon itself. American magazines have begun to pay attention to the Jewish Question. If is a good sign. Even magazines cannot long ignore what all the people know. It is a good sign of the degree of freedom the Press still enjoys. It is true, of course, that this freedom is not very great; indeed, not so great as it was a few years ago. But insofar as the Press is American it is impossible for Americans to think it will consent to be permanently gagged even by the Jews. There have been, it is true, some rather sad instances of editorial weakness. We know that of two oldest publishing firms, both of New York, one of them published a most scurrilous Jewish defense by a non-Jewish socialist who, if he has not deliberately lied, has shown too dark an ignorance of facts to command the confidence of a great publishing firm; and we know that that publication was made with a view to the value of the publisher's imprint and that Jews would undertake to buy tens of thousands of copies for gratuitous circulation. Of the other old New York firm it is known that an American diplomat was advised if not compelled by it to eliminate from his forthcoming book nearly one third of its material because it dealt in an honest, straightforward American way with what this diplomat had seen with his own eyes of the development of the Jewish subjugation of Russia. Had this diplomat been dealing with his own opinions about the Jews or Russia, it might have been different; but he dealt with his official observations on the spot—observations literally invaluable to history. But this New York firm dared not, even in the interest of history, print the truth. The experience of G. P. Putnam's Sons, of New York, is familiar to students of the question in recent months. The name of this firm is used because it has already appeared in public print with regard to a controversy it had with the American Jewish Committee. The Putnams, acting on the ancient and honorable principle of the freedom of the Press, nay more, the duty of the Press to inform the people, reprinted last year "The Cause of World Unrest," which had first appeared as a series of articles in the London Morning Post and was later put into book form by the publishing house of Grant Richards, London. Both the newspaper and the publishing house are of the highest respectability and standing, as was also the house of Eyre and Spottiswoode which brought out the Protocols. Major George Haven Putnam, head of the firm of G. P. Putnam's Sons, is an American, a fair man, a careful publisher, and one who would not stoop to propagate a lie for any wealth. This is not a defense of "The Cause of World Unrest." In the main the book is true. But it is not the result of original research. It does not make those small but important discriminations on which the Jews always rely to lead the people astray. It too often links in the downfall of Jewry those things which shall stand independently and gloriously when freed of their present insidious Jewish connections. On the whole, however, it maintains a correct view of world affairs. But it was not a book on which the Putnams could feel obliged to make a final stand, except as regards their right to print it. However, a proper understanding of the book called for the Protocols, to which the book made frequent reference. So, like serviceable publishers, the Putnams announced that the Protocols would follow. Whereupon the American Jewish Committee—which means Louis Marshall—got busy, and an interesting correspondence ensued. It is included in the report of the American Jewish Committee for 1921. Throughout the correspondence Louis Marshall was the dictator, but Major Putnam's position and statement of principles were correctly maintained. However, there were personal conferences which are not reported in the American Jewish Committee's report and there were Jews crowded into those personal conferences whose names do not appear in the correspondence, and there were fists banged on the table and loud threats—"boycott," of course—and altogether a rather typical scene enacted. The upshot of that passage was that, upon Major Putnam discovering that the Boston house of Small, Maynard & Company had published the Protocols, he decided that there was no call for his firm to do so. And now, in a letter to these same people, G. P. Putnam's Sons has decided to discontinue supplying copies of "The Cause of World Unrest" to the book trade. It is a rather interesting story. In Britain, of course, publications of the highest standing like "Blackwood's" and the "Nineteenth Century Review" can publish articles on the Jewish Question without regard to dictatorial Jewish attempts at control of the Press. In this country, however, the spies of Jewry are on the alert for every printed letter and syllable, and attempt to make editors feel uncomfortable, as if they were the instigators of pogroms, whenever they present an intelligent view of the question. Yet editors have not been able entirely to ignore it. The reader is rather impressed with one quality common to all the articles that have been written, namely, the facts used are always those that have been given in THE DEARBORN INDEPENDENT. Not that they necessarily have been copied from this magazine, but the facts are so well established that anyone who attempts even to "defend" the Jews must necessarily appeal to the same facts. Thus in "New York and the Real Jew," by Rollin Lynde Hartt, in the New York Independent for June 25, 1921, this is illustrated. It is pure Jewish publicity, but it must use the facts that have been used in this series. It must use them in order to extol the Jews. Mr. Hartt is not to be considered as a contributor to the Question; the article is mentioned merely as indicating what the American magazine editor is up against—and perhaps it is not quite fair to be hard on the editor of the New York Independent just at this time. The one flash of value in the entire article is this paragraph: "Ambassador Page, then editor of the Atlantic, once remarked to me, 'The most interesting fellow in America is the Jew, but don't write about Jews; without intending it, you may precipitate the calamity America should be most anxious to prevent—I mean jew-baiting'" That is a strange assertion. The Jews must not be written about. To write about them, even with good intent, may bring evil upon them. Not only a strange assertion, but a strange situation. To mention the Jew has always been dangerous to the non-Jew; but why also dangerous to the Jew? The Jewish explanation of anti-Semitism, that it is in the blood of the other races, that the moment they see a Jew they hate him, cannot be defended. Most non-Jews can testify that it is untrue of them. But it is a most amazing condition if even a mention of Jews arouses this feeling. Why should it? However, the statement is of doubtful fact value. The Jew himself should be the first to protest against having to go concealed all his days. He should welcome the use of his definite racial name, and he should not demand that it always be used in laudatory connections. A Jew should not be a Jew when he is elected to the United States Senate, and a "Russian" or a "Pole" when he is caught bootlegging. He should take the luck of life with the other races, and this would come to him without discrimination if he did not first arouse the spirit of discrimination by insisting on discrimination in his own favor. It is probably much nearer the truth to say that publicity is a preventive of "Jew-Baiting." People should not be confined in a condition which makes the use of the word "Jew" unusual. It should attract no more attention than does the use of any other racial name. Mr. Page was, before his ambassadorial days, an editor of the Atlantic Monthly, a magazine which is an integral part of American life. To read the Atlantic is a certificate of character. It is one of the few publications that preserve the American spirit in literature. It is still worthy of the glory of the group that first made its name known wherever sound thought expressed in good writing is appreciated. The Atlantic is not in need of this appraisal, it is too well established in the regard of the class of minds that give color and sinew to our intellectual life. In Mr. Page's day the Atlantic may never have touched the Jewish Question with even so much as the tip of a discreet pen. Nevertheless the Atlantic has in more recent years done its duty toward this as toward other questions. As far back as 1917, and that is very far back in view of the crowded years between, this old Boston magazine contained an article relating to the Jewish Question. The fact that the article was written by a Jew does not militate against it, but rather adds to its value. It contained valuable suggestions which the New York Kehillah and the American Jewish Committee might well devote the remaining years of their activity to disseminating and actualizing among the Jews of this country. Even today its counsel would save them from much of the folly which marks their attempts to combat what they call "persecution," and which is nothing but rather plain and charitable truth-telling. This year the Atlantic has contained three articles of value on the Jewish Question. The first was by Professor Clay upon the situation in Palestine. Now, Professor Clay is not an anti-Semite, and certainly the Atlantic is not, and yet the article was received with a good deal of abuse from Jewish quarters. It told nothing but the truth, and it was rather pertinent truth too, which intelligent Jews doubtless welcomed. Professor Clay knew what he was writing about and his conclusions are not challenged by any authority on the subject. In the May Atlantic, Ralph Philip Boas, who is understood to be of Jewish descent, wrote an article on "Jew-Baiting in America." He speaks rather disdainfully of publications which have endeavored to air the Jewish Question, but after having thus paid his tax to the Jews' prejudice, he proceeds in commendable fashion to contribute his thoughts to the matter. On the whole what he says is true, and the facts he uses as his foundation are of course the facts with which THE DEARBORN INDEPENDENT has made its readers familiar. He sets up his straw man of "Anti-Semitism" and after having valiantly destroyed it, to the applause of all of us, he gets down to serious business, and says some things which all could hope would pierce the Jewish consciousness to its innermost stronghold and set up new vibrations there. And in the July Atlantic, Paul Scott Mowrer, Paris representative of the Chicago Daily News, has an article on "The Assimilation of Israel." Mr. Mowrer has won the respect of students of world affairs by the conscientious ability with which he has observed and reported big events in Europe. In his news reports he has not hesitated, when the facts justified it, to cable a story of Jewish participation in this or that movement. It was reported at one time that an attempt on his job had been made by certain Jewish influences, and it is certain that sections of the Jewish press bitterly attacked him. Yet Mr. Mowrer is probably no more interested in the Jewish Question than the many other big problems which have come within his journalistic ken, and it would be extremely unfair to regard him as in any way a propagandist for anything. Mr. Mowrer talks about Israel when, of course, he means Judah. There is a deep distinction there. And he talks also about assimilation, which the Jew will not admit as a solution. He protects himself fore and aft by attacking the "anti-Semites," whoever they are, and by expressing his confidence in the Jews, but on all the decks of his article he gives the facts—and they are the same facts. It ought to be pretty well settled by this time that there are facts, not two sets of facts, but only one set of facts, concerning Jewish influence and activity. The World's Work has taken the liberty of setting before the people the only real anti-Jewish article that has appeared in the United States since the present discussion of the Question began, and that article was written by Henry Morgenthau, a Jew whom the government is accustomed to honor whenever it would pay a compliment to the Jews. It turns out that he attacks Jewry in its most tender spot—Zionism. Most people have read it, for it was immediately turned into propaganda and published in hosts of newspapers, in many of them as first-column, first-page news. Mr. Morganthau said that Zionism was not a solution but a surrender. He attacks the whole Palestinian plan from every angle, and not only attacks but belittles it. Of course, this is very interesting. But one doesn't understand the heat displayed. If the Jews wish to go back to Palestine, why all this objection? Mr. Morgenthau does not wish to go back, it is true; it is extremely difficult to find a Jew who does want to go back; but to desire a national land for the Jews is quite another thing, and most Jews desire that. The pity is that they carry into Palestine the same method which puts them upon question here, and they are in danger of tipping over the apple cart in their imperious disregard of the rights of men in Palestine. Mr. Morgenthau's motive in writing the article must remain a mystery, because it would seem to leave him practically outside of American Jewry, and of course he is not outside. Not at all. Watch and see. His article was printed in a magazine read and supported by non-Jews and was intended for non-Jews; it was not a plea to his people, it was a kind of confidential explanation, whispered from behind the hand, to non-Jews. Mr. Morgenthau knows that Zionism is the core of Jewry in this country. The Zionists rule. The Zionists, and not the Americans, dictate the policy of American Jewry. The Zionist program was the only program that went unaltered through the Peace Conference at Versailles. Zionism is the heart of Jewish aspiration. "Not of American Jews," Mr. Morgenthau may retort. But who are the American Jews? Inquire of the recent convention of Zionists at Cleveland for information. That convention is worth a story by itself, but it explains why the World's Work stopped its press for the July issue and made an insertion of eight extra pages for the accommodation of Mr. Morgenthau's article. The Jews who call themselves Americans had been thrown down and out by the Cleveland convention, and Russian Jews proved themselves the stronger. It was an event that called for quick explanation. The humiliation of the Americans was something to be covered as speedily as possible. Why the World's Work should have been chosen as the vehicle is not known. But the presses were stopped and the Morgenthau backfire started. Mr. Morgenthau's article as a Jewish pronouncement is negligible, but the Editor's Note that preceded it has the value of unbiased testimony. Referring to the world organization of Zionists, whose chief officer stepped over here from Europe and simply slammed the American Jewish leaders out of office, the editor of the World's Work has this to say: "This world organization has a highly centralized form of government. This consists of an international committee, including representatives from all countries that have a local organization. But the real control is vested in what is known as the 'Inner Actions Council.' This is a compact body of only seven men and it is dominated by the Jews of Europe." The "Jews of Europe" might be still more definitely described as the "Jews of Russia." And "Dr. Chaim Weizmann, from London" might more accurately be described as from Pinsk, Russia. The Russian Jews won, as they have always won, for they are the originators and corruptors of the false political Zionism which is leading so many Jews to disappointment and distress. The point in all this is that in the silence of the Jewish regimented protest, the voice of the country has had a chance to be heard. The religious press has not been mentioned here, for it deserves a separate account, nor have the many newspapers which have reacted from the previously imposed burden of Jewish propaganda. Editorial speech is becoming freer. Jews themselves are coming to see that the call is not for abuse, but for a clean-up. The expression of the press of the country indicates that there is a Jewish Question and that the Jews used the worst possible tactics in trying to suppress the knowledge of it. They behaved in a way to show what bad masters they would be if given the chance, and what essential cowardice controls their actions. One by one the holds they gained by force of fear, are being loosened. And if the Jews would lay up capital on which to draw—the capital of public confidence in their desire to do the right thing—they would go around and loosen the holds they still have. This, however, is not expected of them. It requires too much foresight. [THE DEARBORN INDEPENDENT, issue of 30 July 1921] -------------------------------------------------------------------------------- ://www.jrbooksonline.com/Intl_Jew_full_version/ij72.htm -------------------------------------------------------------------------------- Jews as New York Magistrates See Them The magistrates of every city with a considerable Jewish population know the facts. In practically every state in the Union there is today a celebrated case where some Jew, through money or influence, is playing horse with American law. It is locally known, but not generally, except in two or three instances. The local press—deriving 80 per cent of its support from Jewish advertising—is usually very discreet, preferring to leave the matter to the courts. Strange things occur in the courts, such as judges being taken into very lucrative partnerships after giving decisions favorable to wealthy Jewish defendants. The following extracts of opinions given THE DEARBORN INDEPENDENT by magistrates of the City of New York are offered in the hope that the Jewish leaders will read and digest them, and see, if possible, what a hopeless game they are playing. The Jewish Question of today is turning about in the direction of the Jewish Question of tomorrow—which is, When are the Jewish Leaders going to admit that their game is a losing one? They see it now; but they must admit it and quit it. And it will not be surprising if a mass movement of the Jewish people compels them to do so. "The Jewish race," said one of the magistrates, "seems deliberately blind to its own faults. Some twelve years ago General Bingham, then police commissioner, found it necessary to call attention to certain criminal tendencies of the East Side Jews. His criticisms were bitterly resented. I venture to say, however, that there are few men who preside in our inferior courts who will not readily indorse those views of General Bingham in their application to the conditions of the present day." (It was because of General Bingham's criticisms that the New York Kehillah was increased in power—not to clean up conditions, but to shut up the critics.) "The different groups, racial or religious, of New York City, have always each supported institutions for the care of its fallen women. We have the Magdalen Home, the Protestant Episcopal House of Mercy and the Catholic House of the Good Shepherd. The Jews alone are the exception. Yet it does not require more than short experience in the Magistrates' Courts to convince one that more than two-thirds of the fallen women in the metropolis are of the Jewish race. This fact and the urgent necessity of caring for these unfortunates was laid before some prominent Jews. They gave the assurance that ample provision was being made by a group of wealthy Jewish families to endow an institution of the kind. However, nothing was done or even contemplated. The Jews absolutely ignored the issue. And today we magistrates are compelled, as usual, to commit such Jewish women to the Protestant Episcopal and Catholic homes. "This is indicative of a strange refusal to look facts in the face, if the facts reflect on the Jews. A lawyer, once highly prominent in Jewish circles here, became involved in a blackmailing scandal with a notorious member of his race known as the 'Wolf of Wall Street.' The 'Wolf' was convicted and sent to a Federal prison. The lawyer was scathingly denounced by the Appellate Court and only escaped disbarment because of his age. The Jews of New York deliberately refused to condemn this man's nefarious acts. Only the other day they 'honored' him by dedicating a library to him in one of their charitable institutions, and hanging his portrait on the wall. An action such as this smacks a great deal of an absence of moral sense." One magistrate prefaced his remarks by stating that he had no desire to dwell upon any special misdemeanors or crimes that might be considered peculiar to the Jewish race. But he pointed out that a more serious situation than one caused by sporadic criminality had been created by reason of a persistent class movement among the Jews. "Any law," he said, "which appears to be obnoxious to the self-centered Jewish element, is deliberately ignored by them, or opposed with a stubborn resistance which neither time nor education seems to mitigate. The result is that our Magistrates' Courts and the Court of Special Sessions are crowded with cases of violations of that character. The newly arrived Jews especially are apparently determined to subordinate this country to their own desires, rather than to accommodate themselves to the conditions here as other races do. "The most blatant example of this attitude is in connection with the law relating to Sabbath breaking. Our Penal Law is plain and specific on this matter. It states: The first day of the week, being by general consent set apart for rest and religious uses, the law prohibits the doing on that day of certain acts hereinafter specified, which are serious interruptions of the repose and religious liberty of the community. A violation of the foregoing prohibition is Sabbath breaking. "Sabbath breaking is a misdemeanor, punishable by a fine or by imprisonment in a county jail, and where the offense is aggravated by a previous conviction, the fine and jail sentence are doubled. Yet the various acts specified as Sabbath breaking are violated openly and with insolent impunity by thousands of Jews every Sunday in New York. Their race has much to say about its own religious liberty, but it thinks nothing of outraging the religious liberties of other races. If any serious attempt were made to enforce this statute in the Jewish districts, the police would be compelled to arrest the larger part of the population. "These Jews are determined to trade and traffic and to keep their factories and workshops going on the American Sunday. They impose their will upon the greatest city in the United States, through silent resistance and the sheer force of numbers. "The Jews of whom I am speaking are mostly from Eastern Europe—Russia, Galicia, and Poland. They are of the first or second generation of immigrants. They generally speak and read only the Yiddish tongue. But it is a deplorable fact that Americanized Jews of prominence, openly encourage these ignorant people in their defiance of the law. Whenever Yiddish tradesmen and manufacturers are arrested for Sabbath breaking, hosts of Jewish lawyers spring to their defense, and powerful Jewish societies intervene to protect them. The Jewish Sabbath Alliance, with offices on Fifth Avenue, conducts a constant propaganda among the ghetto people, urging them to insist upon their alleged legal right to pursue their ordinary vocations on the American Sunday. And it provides them with legal counsel with they get into trouble. "Jewish lawyers set up the specious claim that these people from Eastern Europe observe another day as 'holy time,' and therefore have a right to labor and traffic on Sunday. Some of the Jewish magistrates encourage this contention by discharging such lawbreakers. But there is no question of religion in these Sunday violations. It is merely money greed. These Jews are so hot after money that they are afraid of losing some if they close their shops on Sunday. This is easily proved by the fact that when the Jews find it to their interest or convenience to observe Sunday closing, they do it by agreement among themselves. "This was demonstrated during last summer. In Rivington and Delancey streets, and in fact throughout the ghetto, there were signs posted in the shop windows of Jews, authorized by an organization calling itself 'The Independent Ladies' Garment Merchants Association, Incorporated.' The notices read: This Store will be "In other words these shopkeepers were spending week-ends at the Yiddish summer resorts. They didn't want any of their competitors to steal the trade of customers during their absence. So they all agreed to close up. The question of religion did not enter their minds. "Jews of the more intelligent and well-to-do class are also constantly attempting to break the Sabbath laws in sections of the city where their race does not predominate. Non-Jewish merchants have had to organize associations to protect themselves against this unfair competition. If a non-Jew is arrested for Sabbath-breaking, he suffers. The Jewish Sabbath-breaker goes free. This gives the Jew an unfair advantage. "Not long ago there was a large advertising sign posted conspicuously on the platforms of the elevated railroad. A Jewish wholesale house on Fifth Avenue notified buyers that its salesrooms would be open from 2 p.m. to 5 p.m. every Sunday afternoon. I thought this was going a little too far, and I called the attention of several of the protective associations to the methods practiced by this firm. The signs soon afterward disappeared. However, such tactics are continually being attempted by Jewish merchants and manufacturers in the Bronx and on the West Side of the city, in an effort to gain a business advantage over their non-Jewish competitors. "But there are means of putting an immediate and effective stop to all this rascality. This would be by enforcing Section 2149 of the Penal Law, which provides for the forfeiture of commodities exposed for sale on Sunday. The section reads: In addition to the penalty imposed by section 2142, all property and commodities exposed for sale on the first day of the week in violation of the provisions of this article shall be forfeited. Upon conviction of the offender by the justice of the peace of a county, or by a police justice or magistrate, such officer shall issue a warrant for the seizure of the forfeited articles, which when seized shall be sold on one day's notice, and the proceeds paid to the overseers of the poor, for the use of the poor of the town or city. "This statute is not enforced. But I believe we shall yet be compelled to enforce it in New York. The seizure of the stocks of some of these Jewish shopkeepers would be the most effective lesson one could administer in teaching them to respect the law." Another magistrate expressed himself still more forcibly on the Jewish question. "These people from Eastern Europe," he said, "are tending to destroy all American conceptions of right and justice. Day after day my court is crowded with Jewish people. I am compelled to fine and warn them. The attitude of the women is especially truculent. They have adopted a misconception of woman's suffrage. They say to me: 'This is a woman's country. Woman can do what she likes—men can't.' "There is no denying the fact that New York is falling more and more under the dominance of Jews. Americans are gradually being driven from public life. It will not be long before we shall have a Jewish mayor and a Jewish board of aldermen. This in itself should be no great misfortune were it not for the tendency of the Jew to abuse his power. He is ambitious and restless to obtain authority. But the moment he gets it, he becomes oppressive. This is evident already wherever the Jews are obtaining monopolies. A friend, a young man, came to me the other day, complaining bitterly that he was deliberately being driven out of business by the Jews. He was the owner of a prosperous laundry. But the large machine laundries of the city are now mostly in the hands of the Jews. They refuse to do his work for him, saying: 'You are not a member of our syndicate.' (This is one of the new phases of the Jewish invasion—the almost complete absorption of the laundry business.) "We all remember the time when the Jews began to clamor for special news stand privileges. They formed Jewish organizations of news dealers, until the business was entirely in their hands. While they still had non-Jewish competition they were obliging and attentive enough. They did anything to curry favor. But today they carry themselves like lords. No Jewish news dealer in New York will deliver newspapers to his non-Jewish customers on Jewish holidays. "In the New York postoffice, where there are now some 11,000 employes, about one-half of whom are Jews, the same conditions exist. The Jewish postal employes complained that they were being deprived of their constitutional rights if they were compelled to work on Rosh Hashana, the Jewish New Year, and on Yom Kippur, the Jewish Day of Atonement. The postmaster was compelled to grant their demands, at the same time pointing out that leaves of absence could not be granted to Christian employes on Christmas, New Year's and Good Friday, otherwise the postoffice would be swamped with mail." Another phase of this Jewish insistence upon special rights was emphasized by one of the magistrates. "I have often observed," he said, "that there is generally a good result when a Jew settles in a small New England town where there are only three or four stores. The situation develops social stimulus and competitive spirit. Too often there is a tendency toward dry-rot among the native population. They stagnate. "But where Jews assemble in large numbers, as they do in New York City and the industrial towns of New Jersey, they immediately develop a class and racial consciousness that is unfortunate. It is not surprising that Jews should cling to their traditional customs. But it is a peculiar fact that of the forty different nationalities in New York, it is only one race, the Jewish, which persistently tries to impose its own modes of life upon the mass of the people. "One dangerous feature of this tendency is a constant effort to put upon the statue books laws which favor the Jewish race, and placing weapons into the hands of the mischievous and litigious. "In the Penal Law of the state of New York there is a statute which is outrageous in its import and should be stricken from the code. In effect it renders a man guilty of a misdemeanor if he ventures to have a process served upon a Jew on Saturday. He is equally guilty if he dares to serve a process which is made returnable on Saturday. It is a notorious fact that a large percentage of Jews deliberately alter their names in order to conceal their race. Yet if a man should induce his lawyer to procure a civil action to which such a Jew is a party to be adjourned to Saturday for trial, in ignorance of the fact that the borrowed American name conceals a Jew, that man renders himself liable to fine or imprisonment. "This is Section 2150 of the Penal Law. Its exact wording is as follows: Maliciously serving process on Saturday on person who keeps Saturday as holy time—Whoever maliciously procures any process in a civil action to be served on Saturday, upon any person who keeps Saturday as holy time, and does not labor on that day, or serves upon him any process returnable on that day, or maliciously procures any civil action to which such person is a party to be adjourned to that day for trial, is guilty of a misdemeanor. "Advantage was taken of this statute by a Jew in the city of Rochester to evade the payment of goods which had been delivered to him. The summons which had been served upon him was made returnable upon a Saturday, and upon the return day the Jewish defendant, evidently at the instigation of his Jewish lawyer, appeared in the action for the sole purpose of objecting to the jurisdiction of the court upon several grounds, but more especially for the reason that the defendant was a Jew, and that as such he uniformly observed Saturday of each week as 'holy time.' "This case was used to tie up the business of two courts until it was finally taken to the appellate division of the Supreme Court, where Judge Adams rendered a decision in which he said: "'In order to give to this section the construction claimed by the defendant's counsel, we must hold that the legislature has not only utterly ignored this elementary principle (that to constitute a crime there must be not only the act itself, but a criminal intent must accompany the act), but, in violation thereof, has declared that, while in the case specified, malice or intent must exist in order to constitute the crime of procuring a process to be served on Saturday or of procuring a civil action to be adjourned to that day, the crime of serving a process which is returnable on Saturday may be committed without any intent accompanying the act. "'This proposition, it seems to us, has only to be stated to render its absurdity manifest; for the person who served the summons in this action, as is generally the case, was a public officer; and it is fair to assume that he performed his official duty in this instance without knowing, or having any reason to suppose, that the party served regarded one day of the week as more sacred than another. "'It is true that the defendant is a Jew, and certain racial characteristics may have manifested themselves to such an extent as to acquaint the officer with that fact, but there are other religions than the Jewish that require the observance of the seventh day of the week as "holy time," and, consequently, if the rule contended for is to obtain, an officer must somehow ascertain, in every instance before serving a process, that the party upon whom it is to be served does not come within the favored class; otherwise he renders himself amenable to the statute. "'It is inconceivable that the legislature intended that a person thus serving a process returnable on Saturday, in ignorance of the fact that he was in any way interfering with the religious liberty of the party served, should be regarded as a criminal and it is equally certain that a conviction under such circumstances would be absurd and unjust, if not impossible. A construction of a statute, therefore, which leads to such a result should manifestly be avoided if practicable.' "Judge Adams thereupon reversed the judgement of the county court and of the municipal court, with costs." "Now Jewish politicians and Jewish lawyers are clever enough, as a rule," continued this magistrate. "Therefore it seems the more surprising that they should waste their time and efforts in placing such laws on the statute books, and trying to establish precedents by means of them. It is very stupid business. The ultimate effect is calculated to bring ridicule upon the Jew, and awaken suspicion, dislike and enmity against his race." Another of the magistrates commented on the fact that in London, Jews were permitted to trade on Sunday by Act of Parliament, but only within the circumscribed limits of their ghetto. "When I was in London several years ago," he continued, "I was shown one of the Jewish Sunday markets in full swing. Opposite it was an English church. But trade was confined to the Yiddish district." "But compared with New York, there is only a small Yiddish population in the British metropolis. Our millions of Jews are scattered throughout the city, and if we were to relax our Sunday laws in their favor, it would mean goodby to the Christian Sabbath. I cannot understand the attitude of the Jews on this question. They cheapen their own status by their conduct." [THE DEARBORN INDEPENDENT, issue of 10 December 1921] -------------------------------------------------------------------------------- http://www.jrbooksonline.com/Intl_Jew_full_version/ij71.htm -------------------------------------------------------------------------------- "What the American Jew needs to develop is the habit of self-criticism. If the spokesmen of the Jewish people would devote one-half the energy they now expend in answering attacks to attacking the evils that stare everyone in the face, they would make a real contribution to American life. But judged by their public utterances, they seem to be supersensitive to trivial prejudice in non-Jews and extraordinarily insensitive to the faults of Jews. They are hypochondriac and morbidly defensive about their critics, and indulgent and complacent about what the Jewish people is and does. Races, not cursed with a sense of inferiority, do not shrink from criticism. They initiate it."—Walter Lippmann, in The American Hebrew. -------------------------------------------------------------------------------- Jewish "Kol Nidre" and "Eli, Eli" Explained
"Lately in three cities I have heard a Jewish religious hymn sung in the public theaters. This was in New York, Detroit and Chicago. Each time the program said 'by request.' Who makes the request? What is the meaning of this kind of propaganda? The name of the hymn is 'Eli.'" The Jewish year just passed has been described by a Jewish writer in the Jewish Daily News as the Year of Chaos. The writer is apparently intelligent enough to ascribe this condition to something besides "anti-Semitism." He says, "the thought that there is something wrong in Jewish life will not down," and when he describes the situation in the Near East, he says, "The Jew himself is stirring the mess." He indicts the Jewish year 5681 on 12 counts, among them being, "mismanagement in Palestine," "engaging in internal warfare," "treason to the Jewish people," "selfishness," "self-delusion." "The Jewish people is a sick people," cries the writer, and when he utters a comfortable prophecy for the year 5682, it is not in the terms of Judah but in the terms of "Kol Yisroel"—All Israel—the terms of a larger and more inclusive unity which gives Judah its own place, and its own place only, in the world. The Jewish people are sick, to be sure, and the disease is the fallacy of superiority, with its consequent "foreign policy" against the world. When Jewish writers describe the year 5681 as the Year of Chaos, it is an unconscious admission that the Jewish people are ripening for a change of attitude. The "chaos" is among the leaders; it involves the plans which are based on the old false assumptions. The Jewish people are waiting for leaders who can emancipate them from the thralldom of their self-seeking masters in the religious and political fields. The enemies of the emancipation of Judah are those who profit by Judah's bondage, and these are the groups that follow the American Jewish Committee and the political rabbis. When a true Jewish prophet arises—and he should arise in the United States—there will be a great sweeping away of the selfish, scheming, heartless Jewish leaders, a general desertion of the Jewish idea of "getting" instead of "making," and an emergence of the true idea submerged so long. There will also be a separation among the Jews themselves. They are not all Jews who call themselves so today. There is a Tartar strain in so-called Jewry that is absolutely incompatible with true Israelitish raciality; there are other alien strains which utterly differ from the true Jewish; but until now these strains have been held because the Jewish leaders needed vast hordes of low-type people to carry out their world designs. But the Jew himself is recognizing the presence of an alien element; and that is the first step in a movement which will place the Jewish Question on quite another basis. What the Jews of the United States are coming to think is indicated by this letter—one among many (the writer is a Jew): "Gentlemen: "'Because you believe in a good cause,' said Dr. Johnson, 'is no reason why you should feel called upon to defend it, for by your manner of defense you may do your cause much harm.' "The above applying to me I will only say that I have received the books you sent me and read both with much interest. "You are rendering the Jews a very great service, that of saving them from themselves. "It takes courage, and nerve, and intelligence to do and pursue such a work, and I admire you for it." The letter was accompanied by a check which ordered THE DEARBORN INDEPENDENT sent to the address of another who bears a distinctively Jewish name. It is very clear that unity is not to be won by the truth-teller soft-pedaling or suppressing his truth, nor by the truth-hearer strenuously denying that the truth is true, but by both together honoring the truth in telling and in acknowledging it. When the Jews see this, they can take over the work of truth-telling and carry it on themselves. These articles have as their only purpose: First, that the Jews may see the truth for themselves about themselves; second, that non-Jews may see the fallacy of the present Jewish idea and use enough common sense to cease falling victims to it. With both Jews and non-Jews seeing their error, the way is opened for cooperation instead of the kind of competition (not commercial, but moral) which has resulted so disastrously to Jewish false ambitions these long centuries. Now, as to the questions at the beginning of this article: THE DEARBORN INDEPENDENT has heretofore scrupulously avoided even the appearance of criticizing the Jew for his religion. The Jew's religion, as most people think of it, is unobjectionable. But when he has carried on campaigns against the Christian religion, and when in every conceivable manner he thrusts his own religion upon the public from the stage of theaters and in other public places, he has himself to blame if the public asks questions. It is quite impossible to select the largest theater in the United States, place the Star of David high in a beautiful stage heavens above all flags and other symbols, apostrophize it for a week with all sorts of wild prophecy and all sorts of silly defiance of the world, sing hymns to it and otherwise adore it, without arousing curiosity. Yet the Jewish theatrical managers, with no protest from the Anti-Defamation Committee, have done this on a greater or smaller scale in many cities. To say it is meaningless is to use words lightly. The "Kol Nidre" is a Jewish prayer, named from its opening words, "All vows," (kol nidre). It is based on the declaration of the Talmud: "He who wishes that his vows and oaths shall have no value, stand up at the beginning of the year and say: 'All vows which I shall make during the year shall be of no value.'" It would be pleasant to be able to declare that this is merely one of the curiosities of the darkness which covers the Talmud, but the fact is that "Kol Nidre" is not only an ancient curiosity; it is also a modern practice. In the volume of revised "Festival Prayers," published in 1919 by the Hebrew Publishing Company, New York, the prayer appears in its fullness: "All vows, obligations, oaths or anathemas, pledges of all names, which we have vowed, sworn, devoted, or bound ourselves to, from this day of atonement, until the next day of atonement (whose arrival we hope for in happiness) we repent, aforehand, of them all, they shall all be deemed absolved, forgiven, annulled, void and made of no effect; they shall not be binding, nor have any power; the vows shall not be reckoned vows, the obligations shall not be obligatory, nor the oaths considered as oaths." If this strange statement were something dug out of the misty past, it would scarcely merit serious attention, but as being part of a revised Jewish prayer book printed in the United States in 1919, and as being one of the high points of the Jewish religious celebration of the New Year, it cannot be lightly dismissed after attention has once been called to it. Indeed, the Jews do not deny it. Early in the year, when a famous Jewish violinist landed in New York after a triumphant tour abroad, he was besieged by thousands of his East Side admirers, and was able to quiet their cries only when he took his violin and played the "Kol Nidre." Then the people wept as exiles do at the sound of the songs of the homeland. In that incident the reader will see that (hard as it is for the non-Jew to understand it!) there is a deep-rooted, sentimental regard for the "Kol Nidre" which makes it one of the most sacred of possessions to the Jew. Indefensibly immoral as the "Kol Nidre" is, utterly destructive of all social confidence, yet the most earnest efforts of a few really spiritual Jews have utterly failed to remove it from the prayer books, save in a few isolated instances. The music of the "Kol Nidre" is famous and ancient. One has only to refer to the article "Kol Nidre" in the Jewish Encyclopedia to see the predicament of the modern Jew: he cannot deny; he cannot defend; he cannot renounce. The "Kol Nidre" is here, and remains. If the prayer were a request for forgiveness for the broken vows of the past, normal human beings could quite understand it. Vows, promises, obligations and pledges are broken, sometimes by weakness of will to perform them, sometimes by reason of forgetfulness, sometimes by sheer inability to do the thing we thought we could do. Human experience is neither Jew nor Gentile in that respect. But the prayer is a holy advance notice, given in the secrecy of the synagogue, that no promise whatever shall be binding, and more than not being binding is there and then violated before it is ever made. The scope of the prayer is "from this day of atonement, until the next day of atonement." The prayer looks wholly to the future, "we repent, aforehand, of them all." The prayer breaks down the common ground of confidence between men—"the vows shall not be reckoned vows; the obligations shall not be obligatory, nor the oaths considered as oaths." It requires no argument to show that if this prayer be really the rule of faith and conduct for the Jews who utter it, the ordinary social and business relations are impossible to maintain with them. It should be observed that there is no likeness here with Christian "hypocrisy," so-called. Christian "hypocrisy" arises mostly from men holding higher ideals than they are able to attain to, and verbally extolling higher principles than their conduct illustrates. That is, to use Browning's figure, the man's reach exceeds his grasp; as it always does, where the man is more than a clod. But "Kol Nidre" is in the opposite direction. It recognizes by inference that in the common world of men, in the common morality of the street and the mart, a promise passes current as a promise, a pledge as a pledge, an obligation as an obligation—that there is a certain social currency given to the individual's mere word on the assumption that its quality is kept good by straight moral intention. And it makes provision to drop below that level. How did the "Kol Nidre" come into existence? Is it the cause or the effect of that untrustworthiness with which the Jew has been charged for centuries? Its origin is not from the Bible but from Babylon, and the mark of Babylon is more strongly impressed on the Jew than is the mark of the Bible. "Kol Nidre" is Talmudic and finds its place among many other dark things in that many-volumed and burdensom invention. If the "Kol Nidre" ever was a backward look over the failures of the previous year, it very early became a forward look to the deliberate deceptions of the coming year. Many explanations have been made in an attempt to account for this. Each explanation is denied and disproved by those who favor some other explanation. The commonest of all is this, and it rings in the over-worked note of "persecution": The Jews were so hounded and harried by the bloodthirsty Christians, and so brutally and viciously treated in the name of loving Jesus (the terms are borrowed from Jewish writers) that they were compelled by wounds and starvation and the fear of death to renounce their religion and to vow that thereafter they would take the once despised Jesus for their Messiah. Therefore, say the Jewish apologists, knowing that during the ensuing year the terrible, bloodthirsty Christians would force the poor Jews to take Christian vows, the Jews in advance announced to God that all the promises they would make on that score would be lies. They would say what the Christians forced them to say, but they would not mean or intend one word of it. That is the best explanation of all. Its weakness is that it assumes the "Kol Nidre" to have been coincident with times of "persecution," especially in Spain. Unfortunately for this explanation, the "Kol Nidre" is found centuries before that, when the Jews were under no pressure. In a refreshingly frank article in the Cleveland Jewish World for October 11, the insufficiency of the above explanation is so clearly set forth that a quotation is made: "Many learned men want to have it understood that the Kol Nidre dates from the Spanish Inquisition, it having become necessary on account of all sorts of persecution and inflictions to adopt the Christian religion for appearances' sake. Then the Jews in Spain, gathering in cellars to celebrate the Day of Atonement and pardon, composed a prayer that declared of no value all vows and oaths that they would be forced to make during the year. . . . "The learned men say, moreover, that in remembrance of those days when hundreds and thousands of Maranos (secret Jews) were dragged out of the cellars and were tortured with all kinds of torment, the Jews in all parts of the world have adopted the Kol Nidre as a token of faithfulness to the faith and as self-sacrifice for the faith. "These assertions are not correct. The fact is that the formula of Kol Nidre was composed and said on the night of Yom Kippur quite a time earlier than the period of the Spanish Inquisition. We find, for instance, a formula to invalidate vows on Yom Kippur in the prayer book of the Rabbi Amram Goun who lived in the ninth century, about five hundred years before the Spanish Inquisition; although Rabbi Amram's forumla is not 'Kol Nidre' but 'Kol Nidrim' ('All vows and oaths which we shall swear from Yom Kippurim to Yom Kippurim will return to us void.') . . ." The form of the prayer in the matter of its age may be in dispute; but back in the ancient and modern Talmud is the authorization of the practice: "He who wishes that his vows and oaths shall have no value, stand up at the beginning of the year and say: 'All vows which I shall make during the year shall be of no value.'" That answers our reader's question. This article does not say that all Jews thus deliberately assassinate their pledged word. It does say that both the Talmud and the prayer book permit them to do so, and tell them how it may be accomplished. Now, as to the Jewish religious hymn which is being sung "by request" throughout the country: the story of it is soon told. The name of the hymn is "Eli, Eli"; its base is the first verse of the Twenty-second Psalm, known best in Christian countries as the Cry of Christ on the Cross. It is being used by Jewish vaudeville managers as their contribution to the pro-Jewish campaign which the Jew-controlled theater is flinging into the faces of the public, from stage and motion picture screen. It is an incantation designed to inflame the lower classes of Jews against the people, and intensify the racial consciousness of those hordes of Eastern Jews who have flocked here. At the instigation of the New York Kehillah, "Eli, Eli" has for a long time been sung at the ordinary run of performances in vaudeville and motion picture houses, and the notice "By Request" is usually a bald lie. It should be "By Order." The "request" is from Jewish headquarters, which has ordered the speeding up of Jewish propaganda. The situation of the theater now is that American audiences are paying at the box office for the privilege of hearing Jews advertise the things they want non-Jews to think about them. If even a vestige of decency, or the slightest appreciation of good taste remained, the Jews who control the theaters would see that the American public must eventually gag on such things. When two Jewish comedians who have been indulging in always vulgar and often indecent antics, appear before the drop curtain and sing the Yiddish incantation, "Eli, Eli," which, of course, is incomprehensible to the major part of the audience, the Jewish element always betrays a high pitch of excitement. They understand the game that is being played: the "Gentiles" are being flayed to their face, and they don't know it; as when a Yiddish comedian pours out shocking invectives on the name of Jesus Christ, and "gets away with it," the Jewish portion of his audience howling with delight, and the "boob Gentiles" looking serenely on and feeling it to be polite to laugh and applaud too! This Yiddish chant is the rallying cry of race hatred which is being spread abroad by orders of the Jewish leaders. You, if you are a theatergoer, help to pay the expense of getting yourself roundly damned. The Kehillah and the American Jewish Committee, which for more than ten years have been driving all mention of Christianity out of public life, under their slogan "This Is Not a Christian Country," are spreading their own type of Judaism everywhere with insolence unparalleled. "Eli, Eli" is not a religious hymn! It is a racial war cry. In the low cafés of New York, where Bolshevik Jews hang out, "Eli, Eli" is their song. It is the Marseillaise of Jewish solidarity. It has become the fanatical chant of all Jewish Bolshevik clubs; it is constantly heard in Jewish coffee houses and cabarets where emotional Russian and Polish Jews—all enemies to all government—shout the words amid torrential excitement. When you see the hymn in print you are utterly puzzled to understand the excitement it arouses. And this rallying cry has now been obtruded into the midst of the theatrical world. The term "incantation" here used is used advisedly. The term is used by Kurt Schindler, who adapted the Yiddish hymn to American use. And its effect is that of an incantation. In translation it is as follows: "My God, my God, why hast thou forsaken me? "My God, my God, why hast thou forsaken me? "Listen to my prayer and to my lamenting, The words of the hymn are so much resembling a lament that they strangely contrast with the spirit which the hymn itself seems to arouse; its mournful melody inspires a very different spirit among the Jewish hearers than the same sort of melody would inspire among other people. Those who have heard its public rendition can better understand how a hymn of such utterly quiet and resigned tone could be the wild rage of the anarchists of the East Side coffee houses. The motive, of course, for the singing of the hymn is the reference to non-Jewish people. "With fire and flame THEY have burnt us, everywhere THEY have shamed and derided us?" Who are "they"? Who but the goyim, the Christians who all unsuspectingly sit nearby and who are so affected by the Jewish applause that they applaud too! Truly, in one way of looking at it, Jews have a right to despise the "gentiles." "THEY have burnt us; THEY have shamed us," but we, the poor Jews, have been harmless all the while, none among us daring to depart from the Law! That is the meaning of "Eli, Eli." That is why, in spite of its words of religious resignation, it becomes a rallying cry. "They" are all wrong; "we" are all right. It is possible, of course, that right-minded Jews do not approve all this. They may disapprove of "Kol Nidre" and they may resent the use which the Jewish leaders are making of "Eli, Eli." Let us at least credit some Jews with both these attitudes. But they do nothing about it. These same Jews, however, will go to the public library of their town and put the fear of political or business reprisal in the hearts of the Library Board if they do not instantly remove THE DEARBORN INDEPENDENT from the library; these same Jews will form committees to coerce mayors of cities into issuing illegal orders which cannot be enforced; these same Jews will give commands to the newspapers under their patronage or control—they are indeed mighty and active in the affairs of the non-Jews. But when it is a matter of keeping "Eli, Eli" out of the theater, or the "Kol Nidre" out of the mouths of those who thus plan a whole year of deception "aforehand," these same Jews are very inactive and apparently very powerless. The Anti-Defamation Committee would better shut up shop until it can show either the will or the ability to bring pressure to bear on its own people. Coercion of the rest of the people is rapidly growing less and less possible. The "Kol Nidre" is far from being the worst counsel in the Talmud; "Eli, Eli" is far from being the worst anti-social misuse of apparently holy things. But it will remain the policy of THE DEARBORN INDEPENDENT, for the present at least, to let all such matters alone except, as in the present case, where the number of the inquiries indicates that a knowledge of the facts has been had at other sources. In many instances, what our inquirers heard was much worse than is stated here, so that this article is by way of being a service to the inquirer to prevent his being misled, and to the Jew to prevent misrepresentation. [THE DEARBORN INDEPENDENT, issue of 5 November 1921] |