lunedì 28 marzo 2016


Louis D. Brandies, Justice if the Supreme Court of the United States --
"Let us all recognize that we Jews are a distinct nationality of which every Jew, whatever his country, his station, or shade of belief, is necessarily a member."
Chapter 4.

No Gentile knows how many Jews there are in the United States. The figures are the exclusive property of the Jewish authorities. The government of the United States can provide statistics on almost every matter pertaining to the population of the country, but whenever it has attempted in a systematic way to get information about the Jews who are constantly entering the country, and the number now resident here, the Jewish lobby at Washington steps in and stops it. The Jews conceal their strength because Jewish influence at the Capitol has been strong enough to win on all matters affecting Jewish interests, at all times.

Immigration into the United States became a business 40 years ago - a strictly Jewish business. There is a perfect organization which overcomes the numerous objections which arise against the admission of known revolutionary Jews, European Jews are potential revolutionaries. America has not been called "The Jews' Country" in the smaller nations of Europe for nothing, and the alarming increase in Jewish immigration brings the question to public attention again. A national conviction is forming upon the subject, for it is apparent that the strictly Jewish business of getting Jews into the United States moves like an army which, having done duty in Europe for the subjugation of that continent, has transferred itself to America. Jewish secret societies in America are the principal aides in this long stampede to America. They are able to "arrange" the passport work, they "arrange" avoidance of the health regulations. The laws of the country are set aside in open contempt. The Jewish immigrants can come from anywhere and are coming from anywhere; their first glimpse of life here shows a Jewish control as potent and complete as it is in Russia. They see officials of Jewish secret societies override officials of the United States Immigration Bureau; why should they not behave as if they own the United States? No wonder that they literally beat down the walls and gates with all the eclat of a victorious invasion. It is an invasion, nothing less, and it is inspired and helped by influences within the United States. When it is not secret it is thinly cloaked with sentiment "these people are fleeing from persecution."

After the tide of Jewish invasion into the United States; in the 1880's became too wide for anyone to ignore the dangers, the census authorities asked Congress for permission to classify people by "race" a well as by "country of birth." The strongest opposition was led in Congress by the Jews, principally by Simon Guggenheim and Julian WV. Mack. Hearings had to be ordered to know what elements were comprising the population; whether the United States was an Anglo-Saxon, Semitic, Latin nation, or what. The Jewish opposition to the hearings disclosed four matters very clearly: (1) the Jew is opposed to any restrictive legislation against his entrance into a country; (2) the Jew is opposed to any racial classification of himself after he has entered a country; (3) the Jewish argument to the Gentile authorities is that the Jew represents religion and not race; (4) the Jew has one view to present to the Gentiles, and another which he cherishes among his own people, on this question of Race. When Americans disregarded as untenable the argument of "religion, not race," the Jewish spokesmen were able to fall hack on the fact that their powerful organizations did not want certain things and would not have certain things - argument or no argument, commission or no commission. The Jewish lobbyists had their way. There is no enumeration of Jews in the United States. There are classifications for all other races and nations, but none for the Jew. None of the other races made objection, but the Jew is not distinguished at all. What is the result today? If you ask the government of the United States how many Frenchmen there are in the country, it can give you the figures. If you ask for the number of Poles, it is there. If you ask for the number of Africans, it is known. Down a long list you may make your inquiries, you will find that the government knows. But ask the government of the United States how many Jews are in the country - and it cannot tell; there are no records.


What have the Jews themselves to say about "race or religion?" The following quotations put the reader in possession of information regarding the Jew's own thought of himself as a member of a separate people, quite aside from the consideration of his religion.

Leo N. Levi, President of B'nai B'rith, 1900-1904:

"The distinctive character of the Jew does not arise solely from his religion. It is true that his race and religion are indissolubly connected, but whatever be the cause of this junction of the race idea with the religion, it is very certain that the religion alone does not constitute the people. A believer in the Jewish faith does not by reason of that fact become a Jew. On the other hand, however, a Jew by birth remains a Jew, even though he abjures his religion." Graetz, the historian of the Jews, whose monumental work is one of the standard authorities, says that the history of the Jews, even since they lost the Jewish State,

"still possesses a national character; it is by no means merely a creed or church history." Moses Hess, one of the historic figures through whom the whole Jewish Program has flowed down from its ancient sources to its modern agents, wrote a book entitled "Rome and Jerusalem" in which he stated the whole matter with clearness and force:

"The Jews are something more than mere 'followers of a religion,' namely, they are a race, a brotherhood, a nation." (p. 71).

"A Jew belongs to his race and consequently also to Judaism, in spite of the fact that he or his ancestors have become apostates." (pp. 97-98).

"Every Jew is, whether he likes it or not, solidly united with the entire nation." (p. 163).

"Jewish religion is, above all, Jewish patriotism." (p. 61).Louis D. Brandeis, Justice of the Supreme Court of the United States and world leader of the Zionist movement, wrote in his book "Zionism and the American Jews," -

"Despite the meditations of pundits or the decrees of councils, our own instinct and acts, and those of others, have defined for us the term 'Jew'."Rabbi Morris Joseph, sometime of the West London Synagogue of British Jews, writes in his book "Israel a Nation," -

"Israel is assuredly a great nation . . . Israel is recognized as a nation by those who see it; no one could possibly mistake it for a sect. To deny Jewish nationality you must deny the existence of the Jew."The Jewish barrister, Bertram B. Benas, writes in "Zionism - the National Jewish Movement," --

"The Jewish entity is essentially the entity of a People." Leon Simon, a brilliant and impressive Jewish scholar and writer, makes an important study of the question of "religion and nationality," in his volume, "Studies in Jewish Nationalism." He makes out a case for the proposition that the religion of the Jews is Nationalism, and that Nationalism is an integral part of their religion:

"The Messianic Age means for the Jew not merely the establishment of peace on earth and good will to men, but the universal recognition of the Jew and his God (p. 14).

"Judaism has no message of salvation for the individual soul, as Christianity has; all its ideas are bound up with the existence of the Jewish nation." (p. 20).

"The idea that Jews are a religious sect, precisely parallel to Catholics and Protestants, is nonsense." (p. 34).Arthur D. Lewis, a Jewish writer, in his "The Jews a Nation," also bases nationality on the racial element:

"The Jews were originally a nation, and have retained more than most nations one of the elements of nationality - namely, the race element; this may be proved, of course, by the common-sense test of their distinguishability. You can more easily see that a Jew is a Jew than that an Englishman is an Englishman." The idea that the Jews comprise a nation is the most common idea of all - among Jews. Not only a nation with a past, but a nation with a future. More than that - not only a nation, but a Super-Nation. We can go still further on the authority of Jewish statements: we can say that the future form of the Jewish Nation will be a kingdom.

Elkan N. Adler says:

"No serious politician today doubts that our people have a political future." This future political definiteness and power was in the mind of Moses Hess when he wrote in 1862 - mark the date! - in the preface of his "Rome and Jerusalem," these words:

"No nation can be indifferent to the fact that in the coming European struggle for liberty, if may have another people as its friend or foe." Hess, complaining of the inequalities visited upon the Jews, was saying that what the individual Jew could not get because he was a Jew, the Jewish Nation would be able to get because it would be a nation. He warns the Gentile nations to be careful, because in that "coming struggle" there would be another nation in the list, the Jewish Nation, which could be the friend or foe of any it chose.

Dr. Israel Friedlaender says:

"It is enough for us to know that the Jews have always felt themselves as a separate race, sharply marked off from the rest of mankind." As to the problems of the Jewish Nation, there is plenty of Jewish testimony to the fact that the influence of Americanism is harmful to Jewish life; that is, they are in antagonism, like two opposite ideas. And that Zionism is the modern rallying point for Jewish nationalism. The actual beliefs of the most active and influential part of Jewry in America are demonstrated in a work published by the Zionist Organization of America, "Guide to Zionism,"

"The name of their national religion, Judaism, is derived from their national designation. An unreligous Jew is still a Jew, and he can with difficulty escape his allegiance only by repudiating the name of Jew." (p. 5). Jewry nowhere subscribes in the persons of its greatest teachers and its most authoritative representatives to the theory that the Jew is only "a brother of the faith." Often he is not of the faith at all, but he is still a Jew. The "religion, not race" argument exposes the double minds of those political leaders who, instead of straightforwardly meeting the Jewish Question, endeavor to turn all inquiry aside by an impressive confusion of the Gentile mind.

There are two Jewish Programs in the world - one which it is intended the Gentiles should see, and one which is exclusively for the Jews. In determining which is the real program, it is a safe course to adopt the one that is made to succeed. It is the program sponsored by the so called Zionists which is succeeding. That is the program whose sponsors stand for the racial and national separateness of the Jews.

Regardless of what may be said to the Gentiles for the purpose of hindering or modifying their action, there is no question of what the Jew thinks of himself: he thinks of himself as belonging to a People, united to that people by ties of blood which no amount of credal change can weaken, heir of that People's past and agent of that People's political future. He belongs to a race; he belongs to a nation. He seeks a kingdom to come on this earth, a kingdom which shall be over all kingdoms, with Jerusalem the ruling city of the world. That desire of the Jewish nation may be fulfilled; and the relationships between Jewish nationalism and the nationalism of the peoples among whom the Jews dwell are pointers to the potential victory.


To these exposures of the "religion, not race," arguments, the Jews have complained that they are being misrepresented. It is their usual complaint. They are always being "misrepresented" and "persecuted" except when they are being praised for what they are not. If the Jews were fully understood by the Gentiles, if the Christian churches, for example, were freed from their delusion that the Jews are Old Testament people, and if the churches really knew what Talmudic religion is, the "misrepresentation" would be still stronger.

The downfall of Russia was prepared by a long and deliberate program of misrepresentation of the Russian people, through the Jewish world press and Jewish diplomatic service. The name of Poland has been drawn (December, 1920: Ed.) in filth through the press of the United States under Jewish instigation; a vilification of Poland whose sole crime was that she wished to save herself from the Jews. But whenever a hand has been raised to prevent the Jews overrunning the people and secretly securing the control of the major instruments of life, the Jews have raised the cry of "misrepresentation." They never meet the question outright. False denials, pleas for sympathy, and a base campaign for smearing others with their own crimes, and an unworthy attempt to link others with them in their fall, constitute their whole method of defense.* And a concentration of all the political, economic, legal weapons at their command are flung at the head of the outspoken critic of the Jew who persists in defending his right to national existence free from Jewish infiltration, influence and control.

EDITOR'S NOTE: *Since the publication of the original, over 37 years ago, other nations have resisted, or tried to resist, Jewish control. Readers will appreciate what has since happened to Germany, and why; and what is now happening to Britain, and why.

The policy of "misrepresentation" succeeds because there is a feeling strongly entrenched in Gentiles that somehow the Jews are the "chosen people," and that it is dangerous to oppose them in anything; whoever opposes the Jew is damned. "The fear of the Jews" is a very real element in life. It is just as real among the Jews as among non-Jews. The Jew himself is bound in fear to his people, and he exercises the fear of the curse throughout the sphere of religion - "I will curse them that curse thee." It remains to be proved, however, that opposition to the destructive tendencies of Jewish influences all along the principal avenues of life is a "cursing" of the Jews.

If the Jews were really Old Testament people (which they are not), if they were really conscious of a "mission" for the blessing of all the nations, the very things in which they offend would automatically disappear. If the Jew is being "attacked" it is not because he is a Jew but because he is the source and life of certain tendencies and influences which, if they are not checked, mean the destruction of moral society. The only real misrepresentation in society is regarded as the Jews' privilege.


Benjamin Disraeli, Earl of Beaconsfield and Prime Minister of Great Britain, was a Jew and gloried in it. He wrote many books, in a number of which he discussed his people in an effort to set them in a proper light. The British Government was not then so Jewish as it has since become, and Disraeli was easily one of the greatest figures in it. In his book, "Coningsby," there appears a Jewish character named Sidonia, in whose personality and through whose utterances, Disraeli sought to present the Jew as he would like the world to see him.

Yet here is the International Jew, full dress; he is the Protocolist, too, wrapped in mystery, a man whose fingers sweep all the strings of human motive, and who controls the chief of the brutal forces - money.

If a non-Jew had written a Sidonia, so truthfully showing the racial history and characteristics of the Jews, he would have been subjected to that terrific pressure which the Jews apply to every truth teller about themselves.

Disraeli caused his Jewish hero, Sidonia, to remark: "The world is governed by very different personages from what is imagined by those who are not behind the scenes," and even more illuminating lines by Disraeli which half compel the thought that, after all, he was writing to warn the world of Jewish ambition for power:

"You never observe a great intellectual movement in Europe in which the Jews do not greatly participate. The first Jesuits were Jews. That mysterious Russian Diplomacy which so alarms western Europe is organized and principally carried on by Jews. That mighty revolution which is at this moment preparing in Germany, and which will be, in fact, a second and greater Reformation, and of which so little is yet known in England, is entirely developing under the auspices of Jews." Just how the Jews work to break down the established order of things, by means of ideas, as the Protocols claim, is shown in a conversation of Sidonia:

"The Tories lose an important election at a critical moment; 'tis the Jews come forward to vote against them. The Church is alarmed at the scheme of a latitudinarian university, and learns with relief that funds are not forthcoming for its establishment; a Jew immediately advances and endows it." If these words had been written by a non-Jew, the cry of "anti-Semitism" would ring through the land. Yet Sidonia adds: "And every generation they (the Jews) must become more powerful and dangerous to the society that is hostile to them."

"Latitudinarianism" is the doctrine of the Protocols in a word. It is the break-up by means of a welter of so-called "liberal" ideas which construct nothing themselves, but have the power to destroy the established order.

Several generations have passed since Disraeli's words were written. The Jew still regards every form of non-Jewish society as hostile to him. They have become more powerful and more dangerous. Those who would measure the danger - look around !

The Jew says that the Protocols are inventions. Is Benjamin Disraeli an invention? Was this Jewish Prime Minister of Great Britain misrepresenting his people? He showed that in Russia, the very country where the Jews of his time complained they were least free, the Jews were in control. He showed that the Jews knew the technique of revolution, foretelling in his book the revolution that shortly broke out in Germany. How did he foreknow it? Because that revolution was developing under the auspices of Jews, and, though it was then true that "so little is yet known in England," Disraeli the Jew knew it, and knew it to be Jewish in origin and development and purpose. One point is clear; Disraeli told the truth. He presented his people before the world with correctness. He described Jewish power, Jewish purpose and Jewish method with a certainty of touch that betokens more than knowledge - he shows racial sympathy and understanding. Why did he do it? Disraeli the flamboyant, most oriental of courtiers and suave of politicians, with a keen financial ability. Was it that typically racial boastfulness, that dangerous, aggressive conceit in which the Jew gives up most of his secrets? No matter; he is the one man who told the truth about the Jews without being accused of "misrepresenting" the Jews.

The Fifth Protocol --
"We will so wear out and exhaust the Gentiles by all this that they will be compelled to offer us an international authority, which by its position will enable us to absorb without disturbance all the governmental forces of the world and thus form a super-government.

"We must so direct the education of Gentile society that its hands will drop in the weakness of discouragement in the face of any undertaking where initiative is needed."
Chapter 5.

Theodor Herzl, one of the greatest of the Jews and founder of modern Zionism, was perhaps the farthest-seeing public exponent of the philosophy of Jewish existence that modern generations have known. He was never in doubt of the existence of the Jewish nation. He proclaimed its existence on every occasion. He said, "We are a people - One people."

He clearly saw that what he called the Jewish Question was political. In his introduction to "The Jewish State" he says:

"I believe that I understand anti-Semitism, which is really a highly complex movement. I consider it from a Jewish standpoint, yet without fear or hatred. I believe that I can see what elements there are in it of vulgar sport, of common trade jealousy, of inherited prejudice, of religious intolerance and also of pretended defense. I think the Jewish Question is no more a social than a religious one, notwithstanding that it sometimes takes these and other forms. It is a national question, which can only be solved by making it a political world-question to be discussed and controlled by the civilized nations of the world in council."

Not only did Herzl declare that the Jews formed a nation, but in relating the action of this Jewish nation to the world Herzl wrote:

"When we sink, we become a revolutionary proletariat, the subordinate officers of the revolutionary party; when we rise, there rises also our terrible power of the purse."

This view, which appears to be the true view in that it is the view which has been longest sustained in Jewish thought, is brought out also by Lord Eustace Percy, and re-published, apparently with approval, by the Canadian "Jewish Chronicle." It will repay careful reading.

"Liberalism and Nationalism, with a flourish of trumpets, threw open the doors of the ghetto and offered equal citizenship to the Jew. The Jew passed out into the Western World, saw the power and the glory of it, used it and enjoyed it, laid his hand indeed upon the nerve centers of its civilization, guided, directed and exploited it, and then - refused the offer . . . Moreover - and this is a remarkable thing - the Europe of nationalism and liberalism, of scientific government and democratic equality is more intolerable to him than the old oppressions and persecutions of despotism . . .

"In a world of completely organized territorial sovereignties he (the Jew) has only two possible cities of refuge: he must either pull down the pillars of the whole national state system or he must create a territorial sovereignty of his own. In this perhaps lies the explanation both of Jewish Bolshevism and of Zionism, for at this moment Eastern Jewry seems to hover uncertainly between the two. In Eastern Europe Bolshevism and Zionism often seem to grow side by side, just as Jewish influence molded Republican and Socialist thought throughout the nineteenth century, down to the Young Turk revolution in Constantinople hardly more than a decade ago - not because the Jew cares for the positive side of radical philosophy, not because he desires to be a partaker in Gentile nationalism or Gentile democracy, but because no existing Gentile system of government is ever anything but distasteful to him."

All that is true, and Jewish thinkers of the more fearless type always recognize it as true. The Jew is against the Gentile scheme of things. He is, when he gives his tendencies full sway, a Republican as against the monarchy, a Socialist as against the republic, and a Bolshevist as against socialism.

What are the causes of this disruptive activity? First, his essential lack of democracy. Jewish nature is autocratic. Democracy is all right for the rest of the world, but the Jew wherever he is found forms an aristocracy of one sort or another. Democracy is merely a tool of a word which Jewish agitators use to raise themselves to the ordinary level in places where they are oppressed below it; but having reached the common level they immediately make efforts for special privileges, as being entitled to them - a process which the late Peace Conference (Versailles: Ed.) will remain the most startling example. The Jews today are the only people whose special and extraordinary privileges are written into the world's Treaty of Peace. (Original published in July, 1920: refer also to the present United Nations: Editor).

In all the explanations of anti-Jewish feeling which modern Jewish spokesmen make, these three alleged causes are commonly given - these three and no more: religious prejudice, economic jealousy, social antipathy. Whether the Jew knows it or not, every Gentile knows that on his side of the Jewish Question no religious prejudice exists. Economic jealousy may exist, at least to this extent, that his uniform success has exposed the Jew to much scrutiny. The finances of the world are in control of Jews; their decisions and their devices are themselves our economic law.

Economic jealousy may explain some of the anti-Jewish feeling; it cannot account for the presence of the Jewish Question except as the hidden causes of Jewish financial success may become a minor element of the larger problem. And as for social antipathy - there are many more undesirable Gentiles in the world than there are undesirable Jews, for the simple reason that there are many more Gentiles.

None of the Jewish spokesmen mention the political cause, or if they come within suggestive distance of it, they limit it and localize it. The political element inheres in the fact that the Jews form a nation in the midst of the nations. It is not the fact that the Jews remain a nation in the midst of the nations; it is the USE made of that inescapable status, which the world has found to be reprehensible. The nations have tried to reduce the Jews to unity with themselves, but destiny seems to have marked them out to continuous nationhood. Both the Jews and the World will have to accept that fact. The Jewish world program, and the political basis of anti-Jewish feeling which that program creates, is exposed by Jewish cosmopolitanism with regard to the world, and by Jewish nationalistic integrity with regard to themselves.

No one now pretends to deny, except a few spokesmen who really do not rule the thought of the Jews but are set forth for the sole benefit of influencing Gentile thought, that the socially and economically disruptive elements abroad in the world today are not only manned but also monied by Jewish interests.

For a long time this fact was held in suspense owing to the vigorous denial of the Jews and the lack of information on the part of those agencies of publicity to which the public looked for its information. But now the facts are coming forth. Herzl's words are being proved to be true - "when we sink, we become a revolutionary proletariat, the subordinate officers of the revolutionary party." These words were first published in English in 1896!

Just now these tendencies are working in two directions, one for the tearing down of the Gentile states all over the world, the other for the establishment of a Jewish state in Palestine. The latter project engaged the attention of the whole world. The Zionists make a great deal of noise about Palestine, but it can scarcely be designated as more than an unusually ambitious colonization scheme. The Jewish "home" idea so sedulously cultivated is a very useful smokescreen for the confiscation of the immeasurable sources of mineral and oil wealth. It is also serving as a very useful public screen for the carrying on of secret activities.

International Jews, the controllers of the world's governmental and financial power, may meet anywhere, at any time, in war or peace time, and by giving out that they are only considering the ways and means of opening up Palestine to the Jews, they easily escape the suspicion of being together on any other business.

Though Jewish nationalism exists, its enshrinement in a state to be set up in Palestine is not the project that is engaging the whole Jewish nation. The Jews will not move into Palestine just yet; they will not move in at all merely because of the Zionist movement. Quite another motive will be the cause of the exodus out of the Gentile nations, when the time for that exodus fully comes.

The world has long suspected - at first only a few, then the secret departments of the governments, next the intellectuals among the people, now more and more the common people themselves - that not only are the Jews a nation distinct from all other nations and mysteriously unable to sink their nationality by any means they or the world may adopt to this end, but that they also constitute a STATE; that they are nationally conscious, not only, but consciously united for a common defense for a common purpose. Revert to Herzl's definition of the Jewish nation as held together by a common enemy, and then reflect that this common enemy is the Gentile world! Does this people which knows itself to be a nation remain loosely unorganized in the face of that fact? It would hardly be like Jewish astuteness in other fields! The interest of the Protocols is their bearing on the questions: Have the Jews an organized world system ? What is its policy ? How is it being worked?

These questions all receive full attention in the Protocols. Whosoever was the mind that conceived them possessed a knowledge of human nature, of history and of statecraft which is dazzling in its brilliant completeness, and terrible in the objects to which it turns its powers. If, indeed, one mind alone conceived them. It is too terribly real for fiction, too well-sustained for speculation, too deep in its knowledge of the secret springs of life for forgery. Jewish attacks upon it thus far make much of the fact that it came out of Russia. That is hardly true. It came by way of Russia.

The internal evidence makes it clear that the Protocols were not written by a Russian, nor originally in the Russian language, nor under the influence of Russian conditions, but they found their way to Russia and were first published there about 1905 by a Professor Nilus, who attempted to interpret the Protocols by events then going forward in Russia.

They have been found by diplomatic officers in manuscript in all parts of the world. Wherever Jewish power is able to do so, it has suppressed them, sometimes under the extreme penalty.

Their persistence is a fact which challenges the mind Sheer lies do not live long, their power soon dies. The Protocols are more alive than ever. They have penetrated higher places than ever before. They have compelled a more Serious attitude to them than ever before. The Protocols are a World Program - there is no doubt anywhere of that - whose program is stated within the articles themselves. But as for outer confirmation, which would be the more valuable - a signature, or six signatures, or twenty signatures, or a 50-year unbroken line of effort fulfilling that program?

The point of interest for this and other countries is not that a "criminal or a madman" conceived such a program but that, when conceived, this program found means of getting itself fulfilled in its most important particulars. The document is comparatively unimportant; the conditions to which it calls attention are of a very high degree of importance.

The Sixth Protocol --
"We will force up wages, which however will be of no benefit to workers, for we at the same time will cause a rise in the prices of prime necessities, pretending that this is due to decline of agriculture and of cattle raising. We will also artfully and deeply undermine the sources of production by instilling in the workmen ideas of anarchy and encourage them in the use of alcohol, at the same time taking measures to drive all the intellectual forces of the Gentiles from the land."
Chapter 2

The Jewish Question exists wherever Jews appear, says Theodor Herzl, because they bring it with them. It is not their numbers that create the Question, for there is in almost every country a larger number of other aliens than of Jews. It is not their much-boasted ability, for it is now coming to be understood that, give the Jew an equal start and hold him to the rules of the game, and he is not smarter than anyone else; indeed, in one great class of Jews the zeal is quenched when opportunity for intrigue is removed.

The Jewish Question is not the number of Jews who reside here, not in the American's jealousy of the Jew's success, certainly not in any objection to the Jew's Mosaic religion; it is in something else, and that something else is the fact of Jewish influence on the life of the country where Jews dwell; in the United States it is the Jewish influence on American life.

That the Jews exert an influence, they themselves loudly proclaim. The Jews claim, indeed, that the fundamentals of the United States are Jewish and not Christian, and that the entire history of this country should be re-written to make proper acknowledgement of the prior glory due to Judah. If the question of influence rested entirely on the Jewish claim, there would be no occasion for doubt; they claim it all. But it is kindness to hold them to the facts; it is also more clearly explanatory of the conditions in our country.

If they insist that they "gave us our Bible" and "gave us our God" and "gave us our religion," as they do over and over again with nauseating superciliousness throughout all their polemic publications -- not a single one of these claims being true -- they must not grow impatient and profane while we complete the list of the real influences they have set at work in American life.

It is not the Jewish people but the Jewish idea, and the people only as vehicles of the idea, that is the point at issue. In this investigation of the Jewish Question, it is Jewish influence and the Jewish Idea that are being discovered and defined.

The Jews are propagandists. This was originally their mission. But they were to propagate the central tenet of their religion. This they failed to do. By failing in this they, according to their own Scriptures, failed everywhere They are now without a mission of blessing. Few of their leaders even claim a spiritual mission. But the mission idea is still with them in a degenerate form; it represents the grossest materialism of the day; it has become a means of sordid acquisition instead of a channel of service.


The essence of the Jewish Idea in its influence on the labor world is the same as in all other departments -- the destruction of real values in favor of fictitious values. The Jewish philosophy of money is not to "make money," but to "get money." The distinction between these two is fundamental. That explains Jews being "financiers" instead of "captains of industry." It is the difference between "getting" and "making."

The creative, constructive type of mind has an affection for the thing it is doing. The non-Jewish worker formerly chose the work he liked best. He did not change employment easily, because there was a bond between him and the kind of work he had chosen. Nothing else was so attractive to him. He would rather draw a little less money and do what he liked to do, than a little more and do what irked him. The "maker" is always thus influenced by his liking.

Not so the "getter." It doesn't matter what he does, so long as the income is satisfactory. He has no illusions, sentiments or affections on the side of work. It is the "geld" that counts. He has no attachment for the things he makes, for he doesn't make any; he deals in the things which other men make and regards them solely on the side of their money-making value. "The joy of creative labor" is nothing to him, not even an intelligible saying.

Now, previous to the advent of Jewish socialistic and subversive ideas, the predominant thought in the labor world was to "make" things and thus "make" money. There was a pride among mechanics. Men who made things were a sturdy, honest race because they dealt with ideas of skill and quality, and their very characters were formed by the satisfaction of having performed useful functions in society. They were the Makers. And society was solid so long as they were solid. Men made shoes as exhibitions of their skill. Farmers raised crops for the inherent love of crops, not with reference to far-off money-markets. Everywhere THE JOB was the main thing and the rest was incidental.

The only way to break down this strong safeguard of society -- a creative laboring class of sturdy character -- was to sow other ideas among it; and the most dangerous of all the ideas sown was that which substituted "get" for "make."

With the required manipulation of the money and food markets, enough pressure could be brought to bear on the ultimate consumers to give point to the idea of "get," and it was not long before the internal relations of American business were totally upset, with Jews at the head of the banking system, and Jews at the head of both the conservative and radical elements of the Labor Movement, and, most potent of all, the Jewish Idea sowed through the minds of workingmen. What Idea? The idea of "get" instead of "make."

The idea of "get" is a vicious, anti-social and destructive idea when held alone; but when held in company with "make" and as second in importance, it is legitimate and constructive. As soon as a man or a class is inoculated with the strictly Jewish idea of "getting" -- ("getting mine"; "getting while the getting is good"; honestly if you can, dishonestly if you must -- but get it" -- all of which are notes of this treasonable philosophy), the very cement of Duncan society loses its adhesiveness and begins to crumble. The great myth and fiction of Money has been forced into the place of real things, and the second step of the drama can thus be opened up.

Jewish influence on the thought of the working-men of the United States, as well as on the thought of business and professional men, has been bad, thoroughly bad. This is not manifested in a division between "capital" and "labor," for there are no such separate elements; there is only the executive and operating departments of American business. The real division is between the Jewish Idea of "get" and the Anglo-Saxon idea of "make," and at the present time the Jewish idea has been successful enough to have caused an upset.

All over the United States, in many branches of trade, Communist colleges are maintained, officered and taught by Jews. These so-called colleges exist in Chicago, Detroit, Cleveland, Rochester, Pittsburgh, New York, Philadelphia and other cities, the whole intent being to put all American labor on a "get" basis, which must prove the economic damnation of the country. That is the end sought, as in Russia.

Until Jews can show that the infiltration of foreign Jews and the Jewish Idea into the American labor movement has made for the betterment in character and estate, in citizenship and economic statesmanship, the charge of being an alien, destructive and treasonable influence will have to stand.


The last place the uninstructed observer would look for traces of Jewish influence is in the Christian Church, yet if he fails to look there he will miss much. If the libraries of our theological seminaries were equipped with complete files of Jewish literary effort during recent decades, and if the theological students were required to read these Jewish utterances there would be less silly talk and fewer "easy marks" for Jewish propaganda in the American pulpit. For the next 25 years every theological seminary should support a chair for the study of Modern Jewish influence and the Protocols. The fiction, that the Jews are an Old Testament people faithful to the Mosaic Law, would then be exploded, and timid Christians would no longer superstitiously hesitate to speak the truth about them because of that sadly misinterpreted text: "I will bless them that bless thee, and curse him that curseth thee."

There is a mission for the pulpit to liberate the Church from what the New Testament Scriptures call "the fear of the Jews." The pulpit has also the mission of liberating the Church from the error that Judah and Israel are synonymous. The reading of the Scriptures which confuse the tribe of Judah with Israel, and which interpret every mention of Israel as signifying the Jews, is at the root of more than one-half the confusion and division traceable in Christian doctrinal statements.

The Jews are NOT "The Chosen People," though practically the entire Church has succumbed to the propaganda which declares them to be so. The Jewish tinge of thought has of late years overspread many Christian statements, and the uninstructed clergy have proved more and more amenable to Jewish suggestion.

The flaccid condition of the Church, so much deplored by spokesmen who had regard for her inner life, was brought about not by "science," not by "scholarship," not by the "increase of light and learning"-- for none of these things are antagonistic even to incomplete statements of truth -- but by Jewish-German Higher Criticism. The defenders of the faith have fought long and valiantly against the inroads made by the so-called Higher Criticism, but were sadly incapacitated in their defense, because they did not see that its origin and purpose were Jewish. It was not Christian; it was not German; it was Jewish.

It is perfectly in keeping with the Jewish World Program that this destructive influence should be sent out under Jewish auspices, and it is perfectly in keeping with non-Jewish trustfulness to accept the thing without looking at its source. The Church is now victim of a second attack against her, in the rampant Socialism and Sovietism that have been thrust upon her in the name of flabby and unmoral theories of "brotherhood" and in an appeal to her "fairness." The church has been made to believe that she is a forum for discussion and not a high place for annunciation.

Jews have actually invaded, in person and in program, hundreds of American churches, with their subversive and impossible social ideals, and at last became so cocksure of their domination of the situation that they were met with the inevitable check.

Clergymen ought to know that seven-eights of the economic mush they speak from the pulpit is prepared by Jewish professors of political economy and revolutionary leaders. They should be informed that economic thought has been so completely Judaized by means of a deliberate and masterly plan of camouflaged propaganda, that the mass-thought of the crowd (which is the thought mostly echoed in "popular" pulpits and editorials) is more Jewish than Jewry itself holds.

The Jew has got hold of the Church in doctrine, in liberalism, so-called, and in the feverish and feeble sociological diversions of many classes. If there is any place where a straight study of the Jewish Question should be made it is in the modern Church which is unconsciously giving allegiance to a mass of Jewish propaganda. It is not reaction that is counselled here; it is progress along constructive paths, the paths of our forefathers, the Anglo-Saxons, who have to this day been the World-Builders, the Makers of cities and commerce and continents; and not the Jews who have never been builders or pioneers, who have never peopled the wilderness, but who move in upon the labors of other men. They are not to be blamed for not being Builders or Pioneers, perhaps; they are to be blamed for claiming all the rights of pioneers; but even then, perhaps, their blame ought not to be so great as the blame that rests upon the sons of the Anglo-Saxons for rejecting the straightforward Building of their fathers, and taking up with the doubtful ideas of Judah.


Colleges are being constantly invaded by the Jewish Idea. The sons of the Anglo-Saxons are being attacked in their very heredity. The sons of the Builders, the Makers, are being subverted to the philosophy of the destroyers. Young men in the first exhilarating months of intellectual freedom are being seized with promissory doctrines, the source and consequences of which they do not see. There is a natural rebelliousness of youth, which promises progress; there is a natural venturesomeness to play free with ancient faiths; both of which are ebullitions of the spirit and significance of dawning mental virility. It is during the periods when these adolescent expansions are in process that the youth is captured by influences which deliberately lie in wait for him at the colleges. True, in after years a large proportion come to their senses sufficiently to be able "to sit on the fence and see themselves go by," and they come back to sanity. They find that "freelove" doctrines make exhilarating club topics, but that the Family -- the old-fashioned loyalty of one man and one woman to each other and their children -- is the basis not only of society, but of all personal character and progress. They find that Revolution, while a delightful subject for fiery debates and an excellent stimulant to the feeling of superman-likeness, is nevertheless not the process of progress.

The trouble with the colleges has progressed along precisely the same lines that have been described in connection with the churches. First, Jewish higher criticism in the destruction of young men's sense of respect for the ancient foundations; second, Jewish revolutionary social doctrines. The two always go together. They cannot live apart. They are the fulfillment of the Protocol's program to split non-Jewish society by means of ideas.

It is idle to attack the "radicalism" of college student -- these are the qualities of immaturity. But it is not idle to show that social radicalism ("radicalism" being a very good word very sadly misused) comes from a Jewish source. The central group of Red philosophers in every university is a Jewish group, with often enough a "Gentile front" in the shape of a deluded professor. Some of these professors are in the pay of outside Red organizations. There are Intercollegiate Socialist Societies, swarming with Jews and Jewish influences, and toting Jewish professors around the country, addressing fraternities under the patronage of the best civic and university auspices. Student lecture courses are fine pasture for this propaganda, the purpose being to give the students the thrill of believing that they are taking part in the beginning of a new great movement, comparable to the winning of Independence.

The revolutionary forces which head up in Jewry rely very heavily on the respectability which is given their movement by the adhesion of students and a few professors. It was so in Russia -- everyone knows what the name "student" eventually came to signify in that country. The Jewish Chautauqua, which works almost exclusively in colleges and universities, together with Bolshevism in art, science, religion, economics and sociology, are driving straight through the Anglo-Saxon traditions and landmarks of our race of students. These are ably assisted by professors and clergymen whose thinking has been dislocated and poisoned by Jewish subversive influences in theology and sociology.


Simply identify the source and nature of the influence which has overrun our schools and universities. Let the students know that their choice is between the Anglo-Saxons and the Tribe of Judah. Let the students decide, in making up their allegiance, whether they will follow the Builders or those who seek to tear down. It is not a case for argument. The only absolute antidote to the Jewish influence is to call college students back to a pride of race.

We often speak of the Fathers as if they were the few who happened to affix their signatures to a great document which marked a new era of liberty. The Fathers of our nation were the men of the Anglo-Saxon-Celtic race. The men who came from Europe with civilization in their blood and in their destiny. The men who crossed the Atlantic and set up civilization on a bleak and rock-bound coast; the men who drove north to Alaska and west to California; the men who opened up the tropics and subdued the arctics; the men who mastered the African veldt; the men who peopled Australia and seized the gates of the world at Suez, Gibraltar and Panama; men who have given form to every government and a livelihood to every people and an ideal to every century. They got neither their God nor their religion from Judah, nor yet their speech nor their creative genius -- they are the Ruling People. Chosen throughout the centuries to Master the world, by building it ever better and better, and not by breaking it down.

Into the camp of this race, among the sons of the rulers, comes a people that has no civilization to point to, no aspiring religion, no universal speech, no great achievement in any realm but the realm of "get," cast out of every land that gave them hospitality, and these people endeavor to tell the Sons of the Saxons what is needed to make the world what it ought to be!

If our sons follow this counsel of dark rebellion and destruction, it is because they do not know whose sons they are, of what race they are the scions. Let there be free speech to the limit in our universities and free intercourse of ideas, but let Jewish thoughts be labeled Jewish, and let our sons know the racial secret.


The warning has already gone out through the colleges. The system of Jewish procedure is already fully known. How simple it is! First, you secularize the public schools -- "secularize" is the precise word the Jews use for the process. You prepare the mind of the public school child by enforcing the rule that no mention shall ever be made to indicate that culture or patriotism is in any way connected with the deeper principles of the Anglo-Saxon religion. Keep it out, every sight and sound of it! Keep out also every word that will aid any child to identify the Jewish race. Then, when you have thus prepared the soil, you can go into the universities and colleges and enter upon the double program of pouring contempt on all the AngloSaxon landmarks, at the same time filling the void with Jewish revolutionary ideas.

The influence of the common people is driven out of the schools, where common people's influence can go; but Jewish influence is allowed to run rampant in the higher institutions where the common people's influence cannot go. Secularize the schools, and you can then Judaize the universities.

This is the "liberalism" which Jewish spokesmen so much applaud. In labor unions, in churches, in universities, it has tainted the principles of work, faith and society. The proof of it is written thickly over all Jewish activities and utterances. It is in exerting these very influences that Jewry convinces itself that it is fulfilling its "mission" to the world.

The capitalism attacked is non-Jewish capitalism; the orthodoxy attacked is Christian orthodoxy; the society attacked is the Anglo-Saxon form of society; all of which by their destruction would redound to the glory of Judaism.
The list could be extended -- the influence of the Jewish idea on Anglo-Saxon sports and pleasure, on the Anglo-Saxon idea of patriotism, on the Anglo-Saxon conception of the learned professions; the influence of the Jewish idea runs down through every department of life.

"Well," one very badly deluded American editor, wrapped up in Jewish advertising contracts, was heard to say, "if the Jews can get away with it, then they have a right to." It is a variant of the "answer" of Jewish origin, which runs thus: "How can a paltry 3 million run the 100 million of the rest of us? Nonsense!"

Yes, let it be agreed; if the Jewish idea is the stronger, if the Jewish ability is the greater, let them conquer; let Anglo-Saxon principles and power go down in ruins before the Tribe of Judah. But first let the two ideas struggle under their own banners; let it be a fair struggle.

It is not a fair fight when in the movies, in the schools, in the Judaized churches, in the universities, the Anglo-Saxon idea is kept away from the Anglo-Saxons on the plea that it is "sectarian" or "clannish" or "obsolete" or something else, say, reaction.

It is not a fair fight when Jewish ideas are offered as AngloSaxon ideas, because offered under Anglo-Saxon auspices. Let the heritage of our Anglo-Saxon fathers have free course among their Anglo-Saxon sons, and the Jewish idea can never triumph over it, in the university forum or in the marts of trade. The Jewish idea never triumphs until first the people over whom it triumphs are denied the nurture of their native culture.

Judah has begun the struggle. Judah has made the invasion. Let it come. Let no man fear it. But let every a man insist that the fight be fair. Let college students and leaders of thought know that the objective is the regnancy of the ideas and the race that have built all the civilization we see and that promises all the civilization of the future; let them also know that the attacking force is Jewish.

That is all that will be necessary. It is against this that the Jews protest. "You must not identify us," they say, "You must not use the term 'Jew'." Why? Because unless the Jewish idea can creep in under the assumption of other than Jewish origin, it is doomed. Anglo-Saxon ideas dare proclaim themselves and their origin. A proper proclamation is all that is necessary today. Compel every invading idea to run up its flag!

The Fourth Protocol --
"It is for this reason that we must undermine faith, eradicate from the minds of the Gentiles the very principles of God and Soul, and replace these conceptions by mathematical calculations and material desires."
Chapter 3.

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.


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.


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.

EDITOR'S NOTE: *It will be remembered that, in 1947, nearly 30 years after the above criticism was published, the American-controlled Allied War Tribunals, tried and punished as "war criminals" all the surviving villagers who were members of the Oberammergau Festival Players.

/ 28 [[نژادپرستی یهودی]] خاخام مهم می گوید : من نمی یهودیان الاغ ، ایجاد شده برای خدمت به یهودیان : از طریق : عباراتی از تلمود گرفته شده : و : از کابالا : برای یک مدت طولانی ما : شنیده : نژادپرستی سفید : با تمام شایعات خوب : اخلاق ، اما تا کنون ، بحث نژادپرستی وجود دارد : که : متد : یهودیان در زندگی خود تلاش. این نژادپرستی : : اجدادی منشأ آن قابل تشخیص است : در یکی از متون مقدس خود را : "تلمود" است. این سند : به طور معمول در مدارس یهودی آموزش داده شده است : و : : : مجموعه اشعار : : خاخام های مختلف : پس از انتشار ادعاهای متعددی که در این کتاب ترسیم : و : در کابالا است.
2 / 28 [[یهودی نژادپرستی]] پیشنهاد به خوانندگان : : تجزیه و تحلیل دقیق از احکام فردی داده می شود : و : : مشاهده : شامل عنوان امروز به طور منظم با ارتدکسی دینی به دنبال : : سنت سخن گفت و به این ترتیب : اسرائیل : " شما باید مرا شناخته شده است : عنوان : تنها استاد جهان : : به همین دلیل ، ما اعتراف : به عنوان : کارشناسی ارشد تنها از جهان " Chaniga ، 3A ، 3B. در هر کجا که یهودیان بروید ، آنها باید رهبران اربابان خود. Sanhedrln ، 19. E : : خون : : تمام ملل و خداوند قدرت یهودیان بیش از اموال داده می شود. Seph. JP است. 92.1. با توجه به ادعای حقوق امتها : : املاک ، اموال خود را چگونه به : زمین : جمع آوری شده در صحرا : بابا Bathra ، 54b.
3 / 28 [[یهودی نژادپرستی]] در مورد سرقت : اگر کسی به سرقت ، راب ، rapisse یک زن زیبا ، و یا مرتکب اشتباهات مشابه ، در صورتی که انجام می شد : توسط : : عزیز : : : دیگری : در سوال اشتباه باید مجازات فقط به عنوان اگر آن را متعهد شدند : در برابر : : : اسرائیلی ، با این حال : : سرقت توسط : بخش : : : آسیب اسرائیلی : : : آرام ، می تواند بخشیده است. Sanhedrin ، 57. و : همیشه : : در اختیار داشتن ژست ارزشمند : : : از اموال : : غیر یهودی. Schuichan Aruch. هنگامی که : : یهودی است : : : غیر یهودی در چنگال خود ، یک یهودی دیگر ممکن است به غیر یهودی همان بروید ، از او پول قرض بدهید : و : فریب به نوبه خود ، به طوری که : عزیز تا پایان از بین برد.
4 / 28 [[نژادپرستی یهودی]] اموال : : : غیر یهودی ، با توجه به قانون ما : : الکترونیک : : اولین یهودی است که : آن را به هیچ کس تعلق دارد عبور می کند تا به حق : به آن را دارای. Schuichan Aruch ، Choachem Hamischpath ، 156 : : سرقت مجاز است : : برادر ، اما سرقت مجاز است : : : یهودی ، آن را به عنوان نوشته شده است (لاویان نوزدهم ، 13) "شما : از شما بدزدد : : برادر (بخوانید : : همسایگان خود کمک کنید). "اما این واژه ها ، گفت : توسط : Jeovah : درخواست : : امتها : : : این برادر شما است. بابا Mezia ، 61. : یهودی ممکن است دروغ : : سوگند دروغ خوردن خود را به محکوم : A : مسیحی : : به نام خدا : : هنگامی که ذهن توسط مسیحیان پلید. بابا سوترا ، 113th ، 113b.

5 / 28 [[نژادپرستی یهودی]] : E : A : بزرگ گناه را انجام دهید : : هدیه : : سلام. اما از آن است که مجاز به دادن صدقه به امتها فقیر ، مراجعه بیمار ، افتخارات گذشته به مردگان خود : : کنسول بستگان ، برای حفظ صلح : و : آن را به امتها : که : یهودیان خود را دوستان خوب ، به آنها راحت است. Aboda Zarah ، صفحه 20. - یک چیز از دست رفته : توسط : : غیر یهودی : نه : فقط به توسط انسان است که او را می یابد نگهداری می شوند ، اما آن نیز به بازگرداندن آن ممنوع است. Schulchan Aruch ، CHOSCHEN ، Hamischpath ، 266 ، 1. یهودیان همیشه باید به فریب مسیحیان سعی کنید. Zohar 1 160.

6 / 28 [[نژادپرستی یهودی]] آن که : مسیحیان خوب است : : هرگز از مردگان افزایش یابد. Zohar 1 25b. در طول بحث از Choihamoed : : هر گونه کسب و کار ممنوع است. اما از آن است که اجازه به عمل ربا بر امتها ، به عنوان عمل ربا در غیر یهودی همواره مانند پروردگار. Schulchan Aruch ، اسفناج دشتی خایم ، 539. اگر : : بیماری مرگبار : : یک یهودی است ، مجاز به مصرف چیزی : : (یعنی چیزی ناپاک که : او توسط قانون به نظر مکلف : به عنوان : ناپاک : : که : لمس [استفاده ، غذا خوردن در شرایط دیگر اکیدا ممنوع) اگر او بر این باور است : که : آن را می توانید ببینید : : بازیابی خود است.
7 / 28 [[یهودی نژادپرستی]] اما حتی در این مورد : آن است که مجاز به استفاده از : : چیزی است که به آن تعلق دارد به dirtiest چیز : : همه ، یعنی ، کلیسای مسیحیت است. Schulchan Aruch ، Johri Deah ، 155 : و : کردار خوب برای از بین بردن هر یهودی : و : سوزاندن کلیساها : : یهودیان و همه چیز را به آنها تعلق دارد ، و یا در حال ساخته شده است : از : به آنها ، و به پرتاب خاکستر به بیست و چهار یا آب. : : هر یهودی به دنبال : علاوه بر این ، آن وظیفه این است : برای از بین بردن هر کلیسا : : یهودیه : : نفرین : نام (lit. او : یک نام لعنت) Schulchan Aruch ، Johri Deah ، 143.

8 / 28 [[یهودی نژادپرستی]] - یهودیان انسان ها ، افراد دیگری در جهان : کارها را نکنید : آنها انسان هستند ، اما جانوران. بابا Mezia. همانطور که مردم جهان در ظاهر شبیه به یهودیان ، آنها فقط در اثر عبارتند از : عنوان : میمون ها در مقایسه با مردان. Schena Lucohoth Ha'berith. روح مردم : یهودی از شیطان : : روح : به عنوان : عنوان : : حیوانات : آدرس : حیوانات : : دانه خارجی (اشاره به کودکان) نیز از دانه : جانور ( پسر : جانور). Schefla تال. 4. 2 ، Memachem ، صفحه 53 ، 221 F.. خانه : Goym خانه از حیوانات. Leb. Tob ،. ، 46. 1.

9 / 28 [[یهودی نژادپرستی]] - ازدواج از امتها : آنها اوراق قرضه واقعی : جماع آنها چگونه : اسب به صورت جفت ، بنابراین فرزندان خود را نمی : آنها انسان هستند و ملزم به پدر و مادر خود است. Schulchan Aruch : : دانه (پسر) از یک مسیحی : : ارزش : : : : جانور. 3B Kethuboth. همه زنان نیست : آنها روسپی یهودی هستند. Eben Haezar. الف : انسان می تواند با همسر خود انجام دهید این است که : راضی تر ، مانند اگر شما عبارتند از : : قطعه : : گوشت : که : از قصاب که می آید : او می تواند با توجه به خوردن : : هوی و هوس خود را ، شور ، بو داده ، و یا آب پز : از جمله : الف : ماهی خریداری شده در بازار است. Nedarim 20B.

10/28 [[نژادپرستی یهودی]] - وقتی که یکی از کشف : که : اشتهای شیطانی در حال بدست گرفتن اختیار داشتن حواس خود ، باید از چپ به بیرون ریختن در : : مکان : : آن شناخته شده است ، جایی که شما می پوشند : : سیاه و سفید : و : تکانه های قلب خود را دنبال. Mo'ed Katan 17A. ، آگهی : : یهودی اجازه تجاوز به عنف ، تقلب : : شهادت دروغ است ، اما باید مراقبت : : : می شود ، مانند کشف : که اسرائیل نمی تواند : رنج می برند. Schulchan Aruch ، Johri Deah. : یهودی نقض ممکن است اما : ازدواج : : : GAD به یهودیان. شاس. 2.2. دختر از سن نوع : سه سال می تواند مورد تجاوز قرار گرفته است. Shara Aboda 37. اگر : : یهودی تجاوز جنسی یک دختر ، و نه : - یهودیه : : : یک یهودی دیگر ، که : او را می بیند به شهادت نامیده می شود ،
11/28 [[نژادپرستی یهودی]] است که یک یهودی باید ، بدون تردید ، دروغ. Johri Deah. ، موسی گفت : "شما کارها را نکنید : شما همسر همسایه خود را طمع به چیزی داشتن : : : : incapperà مرتکب زنای محصنه در جمله : : مرگ" این تنها زنا : از : ، یا بین یهودیان متعهد است. همسر : : غیر یهودی است از مطالعه خارج شدند. Sanhedrin. : تخفیف : : مسیحی در معرض خطر مرگ است. Hikkoth Akum X 1. مرگ از مسیحیان است : : یک قربانی لازم است. Zohar II 43. نرخ تولد در میان مسیحیان باید مادی کاهش یافته است. Zohar II 64b. و اگر : : Goym می کشد : : Goym O : : یک یهودی ، مسئول است ، اما اگر : : یهودی می کشد : : Goym : آن نمی باشد. Tosefta ، Aboda زارا 08:05.
12/28 [[نژادپرستی یهودی]] هر خارجی (و نه یهودی) که : افتخارات در روز یکشنبه ، باید بدون تردید کشته شده است. Sanhedrin. حتی در بهترین در میان امتها شایسته را به قتل رسانده است. Abodan Zarah 26b. : بهترین مسیحیان باید خفه شود. Rason ، 14 خروج. مجاز است برای کشتن : : denunciatario : یهودیان در همه جا مجاز است را به انجام آن قبل از : که : او را محکوم کرد. Schulchan Aruch ، CHOSCHEN : Hamischpath ، 338. چه کسی پرداخت می کند : : خون Goym (که می کشد Goym) ، فراهم می کند : : یک قربانی به خدا تلمود Jalqut Simeoni. اگر : : اعتصاب پرداخت : : یهودی ، سزاوار : : برای مردن. Sanhedrin. 58b. : پرداخت : که : مطالعات تورات سزاوار : : برای مردن. Sanhedrin 59.
13/28 [[نژادپرستی یهودی]] هر Goym که : مطالعه : تلمود : : هر یهودی که : او را کمک می کند تا در این ، باید می میرند. Sanhedrin 59. ممنوع می باشد و به ارمغان خواهد آورد : : : یهودی به اسرار از قانون است. یهودی : که : این کار گناه است : مانند اگر او نابود شده بود : : جهان : تظاهرات ممنوع : : نام مقدس خدا chadash Jalkut. پیروان خطرناک برای : یهودیت : عنوان : زخم برای : : یک بدن سالم. در تلمود. نیمه یک زن یهودی مجبور است برای کمک به یک مادر یهودی را به عنوان : : شنبه : و : حتی زمانی که انجام این کار را در هتک حرمت روز سبت است. اما ممنوع می باشد و برای کمک به یک زن : : یهودی : حتی اگر شما می توانید از : کمک به او را بدون desecrating : شنبه ، زیرا : او در نظر گرفته شده تنها : : حیوانات. Aruch Schulchan ، Chalma اسفناج دشتی ، 330.
14/28 [[نژادپرستی یهودی]] برای پرستار عبری به پستان ، خوراک مجاز نیست : : پسر : : غیر یهودی ، حتی اگر آن را به انجام این کار پول گرفته اند ، به انجام این کار می تواند به رشد کمک کند : : غیر یهودی. تنها در صورتی که شما تجربه درد به علت بیش از حد : از : شیر : : که شیر ممکن است خطر ناک را برای شما به انجام آنچه مجاز است. یهودی نیز ممنوع آموزش : : عزیز : : کار که با آن او می تواند خود را حمایت. Aruch Schulchan ، Deabate Johri ، 154. : حیوانات است که توسط : : : قتل عام بود : یا عزیز : توسط : : یهودی تبدیل شود ، باید : : : حیوانات بیمار در نظر گرفته شود. Aruch Schulchan ، Johri Deah ، 15. ممنوع است : : نوشیدنی یهودی از : : لیوان : : شراب
15/28 [[یهودی نژادپرستی]] : که : شده است لمس توسط : : : غیر یهودی ، چون : : لمس ساخته شده است : : خاک شراب. Aruch Schulchan ، Jobra Deah ، 122. یهودیان ایجاد شده اند نمی شود خدمت کرده است : یهودیان ، است. دومی را باید شخم زدن ، کشت و کار ، علف هرز ، حفاری ، درو ، متصل شوند ، غربال : : عمل خرد کردن یا اسیاب کردن. یهودیان ایجاد شده اند که برای پیدا کردن همه چیز آماده است. Berachoth. : کار خطرناک است : : کمی میوه. 68 Gittin. تدریس به کودکان شما : : شغل آسان می کند ، در تلاش با این : به : ملک به دست آوردن : و : ثروت. نشخوار کردن 89 Dusen : : کار را به بدترین وجود دارد : که : کشاورز. Jebamoth. باکره : سه سال و : : روز را می توان در ازدواج به دست آمده است : پس از : عمل جنسی. Sanhedrin 55b.
16/28 [[نژادپرستی یهودی]] اگر : : انسان : : داشتن رابطه جنسی با یک دختر ، : است : : مشکل چرا که اگر کودک کمتر : : سه سال است : به عنوان : اگر شما قرار دادن یک : : انگشت در چشم : : : دیگر -- اشک از چشم او قرار می گیرند : : جدید : : دوباره ، همان راه برگشت به بکارت دختر در زیر سه سال است. هنگامی که : : پسر است : داشتن رابطه جنسی با یک زن بالغ ، آن را می سازد : به عنوان یک دختر که : زخمی : : : قطعه : از چوب " Kethuboth 11b. یک زن رفته است : از : خاخام Hisda اعتراف : که : سبک ترین گناه : که : ماده : که : جوانترین پسرش با پسر ارشد خود است. توسط : وجود دارد ، که بود : : سبک ترین گناه : که : او بخشیده بود.
17/28 [[نژادپرستی یهودی]] (شاید به این معنی که : او متعهد : : بدترین) Abodah Zarah 17A. یک زن که : حال : : مقاربت جنسی با حیوانات (به عنوان مثال : سگ) است واجد شرایط برای ازدواج : : یک کشیش است. Yebamoth 59b. و او که : اعتصاب پدرش یا مادر خود را مسئول تنها در صورتی که آنها صدمه دیده است. در مقایسه به این : لعن جدی تر است : که : ضربه ، بنابراین ، یکی : که : لعنت پدر و مادرش بعد از مرگ مسئول است ، در حالی که یکی : که : هدف قرار دادن آنها را پس از مرگ است : آن نمی باشد. Sanhedrin 85b. آمریکا و اسرائیل چگونه است : بانوی خانه که : : شوهر پول را به ارمغان می آورد. بنابراین اسرائیل نمی باشد. : : : بار کار : : دریافت پول : از : هر کس در جهان است. Schlm Jalkut. 75 ، 2.
18/28 [[یهودی نژادپرستی]] - چه چیزی است : معنای "سینا بار" که : : کوه سینا؟ نشان دهنده این کوه که از آن سرچشمه سینا ، و یا "تنفر از افراد در سراسر جهان است." Schabbath 89. : : که : آرزو : که : هیچ یک از وعده های خود در طول سال ساخته شده است معتبر تر است ، باید در ابتدای سال جاری اعلام کرد : "هر وعده که : من می توانم در آینده انجام خواهد شد هیچ چیز" وعده های او در حال حاضر : : معتبر است. Nedarim 23b. "وقتی : : یهودی است : عزیز در دست او است : : یک یهودی دیگر می تواند توسط همین بومی ، از او پول قرض بدهید و : از طرف خود تقلب به شرح زیر است : از : به تباهی : : عزیز از آنجا که ملک : : : غیر یهودی ، با توجه به قانون ما : : آن را به هر کسی تعلق دارد ،
19/28 [[نژادپرستی یهودی]] : E : یهودی اول ، که عبور می کند تا به حق کامل به آن را. (Schuican آمین Choschem Hamischpath 156). : : سرقت مجاز است : : برادر ، اما سرقت مجاز است : : : یهودی ، نوشته شده است (XDC لاویان ، 13) ": : راب : : همسایگان خود کمک کنید. "اما این کلمات است ، گفت : توسط : یهوه : : درخواست : : Goy ، که : برادر خود را (BabaMezia ، 6). : : یهودی می تواند دروغ : : سوگند دروغ خوردن خود را به محکوم : : مسیحی : نام : : خدا نمی باشد. : : profaned از آن است که هنگامی که شما به مسیحیان دروغ است. (BabaKama ، 113th ، 113b) "یک چیز از دست رفته : توسط : : Goy نمی تواند : فقط به توسط انسان نگهداری می شوند که : او آن را در بر داشت ، اما آن نیز ممنوع ridargliela پشت (Aruch Schuican ، CHOSCHEN Hamischpath ، 266 ،. I) "
20/28 [[یهودی نژادپرستی]] "یهودیان همیشه باید به دنبال : به : مسیحیان تقلب (160 Zohar)" آن : که : خوب به مسیحیان است : : هرگز از کشته شدگان افزایش یابد. (Zohar I 25b) "در زمان Cholhamoed : دست زدن : : همه نوع : کسب و کار ممنوع است اما این اجازه به عمل ربا بر امتها ، به دلیل عمل ربا : : عزیز در هر زمان : خشنود به خداوند (Schuican Amch ، اسفناج دشتی ChailଠI ، 539) «روابط جنسی : : کودک : : زیر 8 سال از سن قانونی است. (تلمود ، Sanhedrin 69b) "که : : : یهودی محروم می سازد : A : یهودی ، باید همه چیز ، از بازگرداندن اما اگر آن اتفاق می افتد : : برعکس ، یهودی : : باید چیزی را بازگشت.
21/28 [[نژادپرستی یهودی]] علاوه بر این ، اگر : : هیچ : یهودی می کشد : : یهودی ، او باید کشته شوند ، اما کار را انجام ندهید : : بر خلاف. (تلمود ، Sanhedrin ، 57a). "عیسی حرامزاده به دنیا آمد. (تلمود ، Yebamoth ، 49b) "" عیسی مجازات شد : : به جهنم فرستاده : جایی که او را به مدفوع جوش انداخته شد. »(تلمود ، Gittin ، 56b ، 57a)." "همه امتها تنها جانورانی هستند ، سپس تمام فرزندان خود حرومزاده (تلمود ، Yebamoth ، 98a)." ": آن را مناسب برای یک کودک : : سه سال روابط جنسی (تلمود ، Abodah Zarah ، 37a ، Kethuboth ،. Sanhedrin 11b ، 39a ، ، 55b ، 69a ، B ، Yebamoth ، 12A ، 57b ، 58a ، 60b) "" : آن حق طلاق از همسرش است اگر خراب کردن : : مواد غذایی ، یا اگر شما پیدا کردن یک زن زیبا تر (. تلمود ، Gittin ، 91) "
22/28 [[نژادپرستی یهودی]] : "از بدو تولد ، اسرائیل باید به دنبال : به : شهامت خار از تاکستان ، یعنی بیخ و ریشه کن کردن goyim از زمین ، آن را به عنوان : می توان آن را به خدا بندیکت داده شده : بیشتر خوشحالی : که : : : هر تلاش برای نابودی ستمکاران است : و : مسیحیان در سراسر جهان (تلمود ، Sefer اسرائیل ، 180) "و" وقتی که : : یهودی است : جناب در دست او : : یک یهودی دیگر می تواند به توسط غیر یهودی همان ، او پول قرض بدهید و : تقلب از طرف خود ، به شرح زیر است : از : به تباهی : : عزیز از آنجا که ملک : : : غیر یهودی ، با توجه به قانون ما : : آن را به هیچ تعلق دارد : E : یهودی برای اولین بار ، که عبور کرده است ، حق کامل به آن را (تلمود ، Schuican آمین Choschem Hamischpath ، 156) ".
23/28 [[نژادپرستی یهودی]] : خاخام Jochanan می گوید : A : goy (و نه یهودی) که : چوب : : بینی در قانون · جرم : مرگ. (تلمود ، Sanhedrin 59a) ": به نام خدا : : آن است که profaned زمانی که ، برای مثال : : یهودی به ذهن : : goy (: یهودی) گفت : من چیزی برای پدر شما داده می شود ، اما او مرده ، شما باید آن را به من بازگردد ، به شرطی که : : goy (: یهودی) : بدانید : : شما در حال دروغ گفتن (تلمود ، Babha سوترا ، 113b) "در زمان Cholhamoed در : پردازش : : همه نوع : کسب و کار ممنوع است. اما این اجازه به عمل ربا بر امتها ، به دلیل عمل ربا : : عزیز در هر زمان را خوشنود پروردگار است. (تلمود ، Schuican Amch ، اسفناج دشتی ChailଠI ، 539) "
24/28 [[نژادپرستی یهودی]] "، بیش از حد : : بهترین از Goyim باید کشته شود (تلمود ، Zarah Abhodah ، 26b ، Tosephoth). : : خاخام Eliezer گفت ، مجاز به قطع سر : : ادم سفیه و احمق "[یکی از ساکنان زمین] زمانی که آن را در جشن آشتی در روز کاهش می یابد : شنبه شاگردان او به او گفت : خاخام ، شما ترجیح باید به قربانی می گفت اما او گفت : هیچ چیز در. همه ، از آن لازم است به دعا در حالی که فدا کردن : E : : بدون نیاز به دعا هنگامی که شما را گردن می زنید کسی (تلمود ، Pesachim ، 49b) "" Akum ، که : آنها دشمنان ما هستند : کار را انجام ندهید : آنها باید کشته به طور مستقیم ، نه یعنی : با وجود آنها نمی مرگ : آنها باید از خطر نجات داد.
25/28 [[نژادپرستی یهودی]] به عنوان مثال ، اگر می بینید : : آنها را به داخل دریا سقوط : : بالا بکشد مگر اینکه : که : او : : قول می دهم به شما پول. (تلمود ، Iore DEA ، 158.1) "" زمان : : مردی که باعث می شود روابط همجنسگرایانه با : : کودک : : زیر 9 سال سن : : : به محکوم کردن است. (تلمود ، Sanhedrin ، 54b ، 55a) "" شما اسرائیل نامیده می شوند مردان ، در حالی که ملت های جهان : : : مردان خواستار هستند ، اما گاو "(. تلمود ، بابا درمان Mezia FOL 114 ستون 2)" فرزندان : : خارجی (به عنوان مثال : : : : یهودی) : : فرزندان : : حیوانات "(Jebamoth FOL 94 دگروال 2)" که : Har سینا به این معنی ، عبارتند از : کوه سینا؟
26/28 [[نژادپرستی یهودی]] به معنی : : کوه از آن : سینا تابش ، یعنی ، از نفرت علیه مردم جهان. "(. Schabbat ، FOL 80 دگروال 1)" هر کجا که یهودیان آمده اند خود را اربابان حاکمیت "(Sanhedrin 19 ، FOL دگروال 2..). : : مسیح را به یهودیان : : سلطه جهان است ، که خواهد شد مورد استفاده قرار گیرد : و : خواهد شد بر روی همه مردم انجام شده" (بت Tal.. . Schabb پیمان ، FOL 120 ج 1 ، Sanhedrin ، FOL 88 ج 2) ": : بهترین : : یهودیان ، او را بکشند." (Aboda زارا ، 26b Tosephoth) ": که :" COS : است فاحشه؟ هر زنی که : : یهودی است "(Eben اعمال شده است ، 6 ، 8)" : : goy (: یهودی) که : مطالعات : تلمود : و : : یهودی : این که :
نژادپرستی 27/28 [[یهودی]] به او کمک می کند تا در این مطالعه باید به مرگ ثبت می شود "(Sanhedrin ، اف 57 اف 6-8 Aboda زارا Szagica اف 13)" شما اسرائیل نامیده می شوند مردان ، در حالی که کشورهای جهان : : مردان خواستار است ، اما گاو : توسط. »(تلمود ، بابا درمان Mezia FOL 114 ستون 2..) :" فرزندان : : خارجی (به عنوان مثال : : : : یهودی) : : فرزندان : : حیوانات "(Jebamoth FOL 94 ستون است. 2) ": که : Har سینا به این معنی ، عبارتند از : کوه سینا؟ این بدان معنی : : کوه از آن : سینا تابش ، به عنوان مثال ، نفرت در برابر مردم جهان "(Schabbat ، FOL 80 ستون 1..)" هر جا یهودیان باید برای آمدن اربابان حاکمیت خود را "(Sanhedrin ، FOL 19 گردنه است. 2)
28/28 [[نژادپرستی یهودی]] ": : مسیح خواهد داد یهودیان : : جهان سلطه ، که استفاده خواهد شد : : همه در مردم انجام خواهد شد"(بت Tal. Schabb پیمان ، FOL 120 ج 1. Sanhedrin ، FOL 88 ج 2..) ": : بهترین : : یهودیان ، او را بکشند." (Aboda زارا ، 26b Tosephoth) "که :" COS : فاحشه است هر زنی که :؟ نمی باشد. : یهودی "(Eben اعمال شده است ، 6 ، 8) :" : goyim ، که : مطالعات : تلمود : : : یهودی : که : کمک در این مطالعه باید قرار داده می شود به مرگ »(Sanhedrin ، اف 57 اف 6-8 Aboda زارا Szagica اف 13)

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