The Seventh Protocol --
"To each act of opposition
we must be in a position to respond by bringing on war through
the neighbors of any country that dares to oppose us, and
if these neighbors should plan to stand collectively against
us, we must let loose a world war."
Chapter .7.
HOW THE JEWS USE POWER
Two organizations, both of which are as notable
for their concealment as for their power, are the New York
Kehillah and the American Jewish Committee. The Kehillah is
the most potent factor in the political life of New York;
it is the organization which today wields so large an influence
on the rest of the world, which consciously issues a program
which on one side is pro-Jewish and on the other anti-Gentile.
It is the central group, the inner government, whose ruling
is law and whose act is the official expression of Jewish
purpose. It offers a real and complete instance of a government
within a government in the midst of America's largest and
politically most powerful city, and it also constitutes the
machine through which pro-Jewish and anti-Gentile propaganda
is operated and Jewish pressure brought to bear against certain
American ideas. That is to say, the Jewish government of New
York constitutes the essential part of the Jewish Government
of the United States.
The word "Kehillah" has the same meaning as "Kahal," which
signifies "community," "assembly" or government. It represents
the Jewish form of Government in dispersion. In the Babylonian
captivity, in Eastern Europe today, the Kahal is the power
and protectorate to which the faithful Jew looks for government
and justice. The New York Kehillah is the largest and most
powerful union of Jews in the world, the center of Jewish
world power has been transferred to that city. what is the
meaning of the heavy migration of Jews all over the world
toward New York in recent decades. It is to them what Rome
is to the Catholic and what Mecca is to the Moslem.
The Kehillah is a perfect answer to the deceptive statement
that the Jews are so divided among themselves as to render
a concert of action impossible. That is one of the statements
made for Gentile consumption. All experience shows, even to
the most casual observer of Jewish activities, that the capitalist
and the bolshevik, the rabbi and the union leader are all
united under the flag of Judah. Touch the conservative capitalist
who is a Jew, and the red communist who is also a Jew will
spring to his defense. It may be that sometimes they love
each other less, but altogether they hate the non-Jew more,
and that is their common bond. The Kehillah is an alliance,
more offensive than defensive, against the "Gentiles."
It is a strange and impressive spectacle which the Kehillah
presents, of a people of one racial origin, with a vivid belief
in itself and its future, disregarding internal differences,
to combine privately in a powerful organization for the racial,
material and religious advancement of its own race, to the
exclusion of all others.
The American Jewish Committee came into being in 1906. There
had been a government investigation into the "White Slave
Traffic," the result of which was a direct set of public opinion
into channels uncomplimentary to the Jews, and a defensive
movement was begun. The Kehillah organized protests against
the statement by General Bingham, then police commissioner
of the City of New York, that 50 per cent of the crime in
the metropolis was committed by Jews. Very soon afterward,
General Bingham disappeared from public life, and a national
magazine of power and influence which had embarked on a series
of articles setting forth the government's finding in the
White Slave investigation was forced to discontinue after
printing the first article.
The Kehillah has mapped out New York just as the American
Jewish Committee has mapped the United States, and practically
every Jew belongs to one or more lodges, secret societies,
unions, orders, committees and federations. The list is a
prodigious one. The purposes interlace and the methods dovetail
in such a manner as to bring every phase of American life
not only under the watchful eye, but under the swift and powerful
action of experienced compulsion upon public affairs.
At the meeting which organized the Kehillah a number of sentiments
were expressed which are worthy of consideration today, Judah
L. Magnes, then rabbi of Temple Emanu-el, chairman of the
meeting, set forth the plan:
"A central organization like that of the Jewish
community of New York City is necessary to create a Jewish
public opinion," he said.
Rabbi Asher was loudly applauded when he
said:
"American interests are one, Jewish interests
are another thing."
The delegates at the first open meeting in 1906
represented 222 Jewish societies -- religious, political,
industrial and communal. Just over a year later the number
of Jewish organizations under the jurisdiction of the Kehillah
aggregated 688, and in 1921 well over 1,000. When the aggressive
program of the Kehillah to make New York a Jewish city, and
through New York to make the United States a Jewish country,
was announced some of the more conservative Jews of New York
were timorous. They did not expect that the American people
would stand for it. They thought the American people would
immediately understand what was afoot and oppose it. There
were others who doubted whether the same Kehillah authority
could here be wielded over the Jews as was wielded in the
old country ghettos. An official of the Kehillah wrote:
"There were those who doubted the ultimate success of this new venture
in Jewish organization. They based their lack of belief
on the fact that no governmental authority could possibly
be secured; in other words, that the Kehillah of New York
could not hope to wield the same power, based on governmental
coercion, as the Kehillahs of the Old World."
There is much in this paragraph
to indicate the status of the Kehillah in Jewish life. Add
to this fact that all the Jews who entered America lived under
the Kehillahs of the old world, whose power was based on coercion,
and the situation is simple. Regimentation, the destruction
of individual liberty which has risen to curse the world,
is the basic principle of Jewish government of the Jews, by
the Jews.
What else can happen when world government of
the Gentiles by the Jews for the bankers becomes established?
However, the misgivings of some Jews were not
justified. The Americans made no protest. The Kehillah went
ahead with its campaign and America submitted. New York became
Jewish. American life, American thought, and American politics,
became Jewish-dominated in the decades that followed. But
with it all, the Jews exhibit a sense of the insecurity of
this usurpation of power. It does not belong to those who
have seized it; it does not belong either by right of numbers,
or by right of superior ability, or yet by right of a better
use made of that power. They have taken power in America by
audacity; they have taken it in such a way as to make resentment
of it seem like an anti-racial movement -- and that is why
they have held it as long as they have. That is the only way
to explain the meekness of the Americans in this matter, and
it also accounts for the sense of insecurity which even the
Jews feel in the position they hold. The American is the slowest
person in the world to act on any line that savors of racial
or religious prejudice. This makes for a seeming aloofness
from matters like the Jewish Question. This also leads uninformed
public men to sign protests against. "anti-Semitism" which
are really designed to be protests against the publication
of Jewish facts. The foundation, organization and rapid success
of the Kehillah in New York is an object lesson set in the
sight of the world, as to what the Jew can do and will do
when he exalts himself to the seat of rule.
As to the Kehillah being officially representative,
it may be added that the Kehillah has in it representatives
of the Central Conference of American Rabbis, Eastern Council
of Reform Rabbis, Independent Order of B'nai B'rith, Independent
Order of B'rith Shalom, Independent Order of Free Sons of
Israel, Independent Order of B'rith Abraham, Federation of
American Zionists -- orthodox Jews, reform Jews, "apostate
Jews," rich Jews, poor Jews, law-abiding Jews and red revolutionary
Jews. At the 1918 Convention there were present: Jacob H.
Schiff, banker; Louis Marshall, lawyer, president of the American
Jewish Committee; Adolf S. Ochs, proprietor of the "New
York Times"; Otto A. Rosalsky, judge of the General Sessions
Court; Otto H. Kahn, of the banking house of Kuhn, Loeb and
Company -- AND -- Benjamin Schlesinger, who had lately
returned from Moscow where he had a conference with Lenin;
Joseph Schlossberg, general secretary of the Amalgamated Clothing
Workers of America; Marc Pine, also a recent consultant with
the Bolshevik rulers of Russia; David Pinski; Joseph Barondess,
labor leader. The high and the low were there; the first world
war was closing, the Russian revolution had been won. Judge
Mack, who headed the War Risk Insurance Bureau of the United
States Government, and the little leader of the reddest group
in the East End -- they all met in the Kehillah, as Jews.
Adolph Ochs of the great "New York Times" together
with the most feverish scribbler on a Yiddish weekly that
calls for blood and violence, all of them of all classes,
bound together in a solidarity which has been achieved by
no other people so perfectly as by Judah. Banded together
for the purpose of "protecting Jewish rights."*
EDITOR'S NOTE: *The Kehillah has now expanded
its work and influence internationally in the powerful organization
known as the World Jewish Congress.
THE JEWISH DEMAND FOR
"RIGHTS" IN AFRICA
What rights have Americans that
Jews in America do not possess? Against whom are the Jews
organized and against what? What basis is there for the cry
of "persecution"? None whatever, except the Jews' own consciousness
that the course they are pursuing is due for a check. The
Jews always know that. They are not in the stream of the world,
and every little while the world finds out what Judah always
knows. The program of the Kehillah was ostensibly to "assert
Jewish rights." No Jewish rights have ever been interfered
with in America. The expression was a euphemism for a campaign
to interfere with non-Jewish rights.
The New York Kehillah is the pattern and parent
Jewish community in the United States, the visible entourage
of the Jewish government, the dynamo which motivates those
"protests" and "mass meetings" which are frequently heralded
throughout the country, and the arsenal of that kind of dark
power which the Jewish leaders know so well how to use. It
is the "whispering gallery," where the famous whispering drives
are originated and set in motion and made to break in lying
publicity over the country. The liaison between this center
of Jewish power and the affairs of the people of the United
States is made by the American Jewish Committee. The Committee
and the Kehillah are practically identical as far as the national
Jewish program is concerned. Through their foreign associations
they are also identical as far as the world program is concerned.
The United States is divided into 12 parts by
the American Jewish Committee and every State belongs to a
district headed by the most powerful and representative Jews.
The Committee represents the focusing point of the religious,
racial, financial and political will of Jewry. It is also
the executive committee of the New York Kehillah. New York
Jewry is the dynamo of the national Jewish machinery. Its
national instrument is the American Jewish Committee. Among
its direct leaders and supporters today are the owners of
powerful newspapers, officials in Federal, State and City
administration, influential office holders on public boards
and corporations, members of the judiciary and police departments,
financiers and heads of banking houses, mercantile and manufacturing
establishments, labor leaders and political party organizers
of all colors.
There are certain announced purposes of these
associations, and there are certain purposes which are not
announced. The announced purposes may be read in printed pages;
the purposes not announced may be read in the records of attempted
acts and achieved results. To keep the record straight let
us look first at the announced purposes of the American Jewish
Committee, then of the Kehillah; next at the line which binds
the two together; and then at the real purposes as they are
to be construed from a long list of attempts and achievements.
The American Jewish Committee, officially organized in 1906,
announced itself as incorporated for the following purposes:
To prevent the infraction of the civil and religious
rights of the Jews in any part of the world. To
render all lawful assistance and to take appropriate remedial
action in the event of threatened or actual invasion or
restriction of such rights, or of unfavorable discrimination
with respect thereto. To secure for Jews equality
of economic, social and educational opportunities. To
alleviate the consequences of persecution wherever they
may occur, and to afford relief from calamities affecting
the Jews.
It is an exclusively Jewish program. The Charter
of the Kehillah empowered it, among other things, to establish
an educational bureau, to adjust differences between Jewish
residents or organizations by arbitration or by means of boards
of mediation or conciliation; while the Constitution announces
the purpose to be:
"To further the cause of Judaism in New York City and to represent
the Jews in this city with respect to all local matters
of Jewish interest."
Where the American Jewish Committee and the
Kehillah join forces is shown as follows:
Committee was a national organization, the
Jewish Community (Kehillah), of New York City, if combined
with it, would have a voice in shaping the policy of Jewry
throughout the land. It is expressly understood that
the American Jewish Committee shall have exclusive jurisdiction
over all questions of a national or International character
affecting the Jews generally."
It will be seen, therefore, that the Kehillah
and the American Jewish Committee are one. The capital of
the United States, in Jewish affairs, is New York. Perhaps
that may throw a sidelight on the efforts which are constantly
made to exalt New York as the spring and source of all the
thoughts of the day. (Editor's Note: and now the seat of
the United Nations system of world government!) New York,
the Jewish capital of the United States} has been made the
financial center, the art center, the political center of
the country. But its art is oriental sensuousness, its politics
those of a Judaized Tammany. It is the home of anti-American
propaganda, of pro-Jewish hysteria, a mad confusion of mind
that now passes all over the world as the true picture of
America.
The doctrine with which so large a mass as the
citizens of America have been inoculated is making havoc
with the whole American program today. It is "broadening"
America out of all semblance to its distinctive self and
blurring out of recognition those determining ideals and
ideas on which American institutions were based.
"JEWISH RIGHTS" CLASH
WITH AMERICAN RIGHTS
This study of the Jewish Question
in the United States is not based upon religious differences.
The religious element does not enter except when it is injected
by the Jews themselves; they persistently inject it in three
ways: First, in their allegation that any study of the Jews
is "religious persecution"; second, by their own records of
what their activities in the United States consist of; third,
by the impression which is very misleading if not corrected,
that the Jews are the Old Testament people. The Jews are not
the Old Testament people and the Old Testament can be found
among them only with difficulty. They are a Talmudical people
who have preferred the volumes of rabbinical speculation to
the words of the ancient prophets.
In this series of articles we have set aside every
nonJewish statement on this religious question, and have accepted
only that which proceeds from recognized Jewish sources. It
has been most illuminating, in studying the proceedings of
the New York Kehillah and the American Jewish Committee, and
their affiliated organizations, as represented by their activities
throughout the country, to find how large a part of these
activities have a religious bearing, as being directly and
combatively anti-Christian.
That is to say, when the Jews set forth in the
public charters and constitutions of their organizations that
their only purpose is to "protect Jewish rights," and when
the public asks what are these "Jewish rights" which need
protection in this free country, the answer can be found only
in the actions which the Jews take to secure that "protection."
Thus interpreted, "Jewish rights" seem to be summed
up in the "right" to banish everything from their sight and
hearing that suggests Christianity or its Founder. It is just
there, from the Jewish side, that religious intolerance makes
its appearance.
ATTACKS ON CHRISTIANITY
Previous to the formation of
the Kehillah and the Jewish Committee, this sort of attack
on the rights of Americans was sporadic, but since 1906 it
has increased in number and insistence. Under cover of the
ideal of Liberty we have given the Jews liberty to attack
Liberty. What America has been tolerating is intolerance itself.
Let us look rapidly down the years and see one phase of that
attack. It is the attack upon Christianity. Here are a few
items from the record. They are recorded over a period of
years following the rise of Jewish power in America:
1899-1900. The Jews attempt to have the word "Christian"
removed from the Bill of Rights of the State of Virginia.
1906-1907. The Jews of Oklahoma petition the Constitutional
Convention protesting that the acknowledgment of Christ in
the new State constitution then being formulated would be
repugnant to the Constitution of the United States.
The Jews force "The Merchant of Venice" to be
dropped from public schools in Texas, Ohio.
1907-1908. Widespread demand by the Jews for the
complete secularization of the public institutions of this
country, as a part of the demand of the Jews for their constitutional
rights.
Supreme Court Justice Brewer's statement that
this is a Christian country widely controverted by Jewish
rabbis and publications.
Jews agitate in many cities against Bible reading.
Christmas celebrations or carols in Philadelphia, Cincinnati,
St. Paul and New York met with strong Jewish opposition.
1908-1909. Protests made to Governor of Arkansas
against "Christological expressions" employed by him in his
Thanksgiving Day proclamation.
Professor Gotthard Deutsch protests against "Christological
prayers" at the high school graduating exercises at Cincinnati.
Jewish community in Tamaqua, Pennsylvania defeats
resolutions providing daily Bible reading in schools.
Local Council of Jewish Women of Baltimore petitions
school board to prohibit Christmas exercises.
Boycotts were instituted in New York against merchants
who opened on Saturday.
Special efforts at this period to introduce the
idea of the Jewish Sabbath into public business. Jews refused
to sit as jurors in court, thus postponing cases.
1909-1910. On demand of the Jews, the school board
of Bridgeport, Pennsylvania, votes to discontinue the recitation
of the Lord's Prayer in the school.
In Newark, New Jersey, the rabbis ask the night
schools to discontinue Friday evening sessions, because the
Jewish Sabbath begins at sundown on Friday.
The work of introducing the idea of Jewish national
holidays into public life especially active.
1910-1911. An attempt to have Hebrew officially
recognized was frustrated by Supreme Court Judge Goff.
Chicago Jews have election date changed because
the official date fell on the last day of the Passover.
Jews oppose Bible reading and singing of hymns
in Detroit schools.
Rabbis force Hartford, Connecticut, school board
to drop "The Merchant of Venice" from reading list.
New York Kehillah does two contradictory things;
favors bill to permit Jews to do all kinds of business on
Sunday, and pledges itself to co-operate in the strict enforcement
of the Sunday laws.
1911-1912. Jews in Passaic, New Jersey, petition
school board to eliminate Bible reading and all Christian
songs from the schools.
At request of a rabbi, three principals of Roxbury,
Mass., public schools agree to banish Christmas tree and omit
all references to the season from their schools.
A Jewish delegate to the Ohio Constitutional Convention
suggests that the Constitution be made to forbid Christian
religious references in schools.
The Council of the University Settlement, at the
request of the New York Kehillah, adopts this resolution:
"That in the holiday celebrations held annually by the Kindergarten
Association at the University Settlement every feature of
any sectarian character, including Christmas trees, Christmas
programs and Christmas songs, shall be eliminated."
1912-1913. Jews at Jackson, Tennessee, seek an
injunction to prevent the reading of the Bible in City schools.
Annual Convention Independent Order B'nai B'rith
at Nashville, Tennessee, adopts resolution against reading
of the Bible and singing Christian songs in public schools.
Chicago Board of Education, scene of much Jewish
agitation, approves recommendation of sub-committee to remove
Christmas from the list of official public holidays in schools.
1913-1914. The energies of the Jewish powers were
concentrated on the task of preventing the United States from
changing the immigration laws in a manner to protect the country
from undesirable aliens.
1914-1915. More Kehillah attempts to secure modification
of the Sunday laws.
1915-1916. Jewish opposition to various movements
towards making the schools free to use the Bible.
1916-1917. Jews busy carrying out an immense campaign
against the "literacy clause" of the Immigration Bill.
On demand of the Jews the New Haven Connecticut,
Board of Education prevents the reading of "The Merchant of
Venice," and extends the prohibition to "Lamb's Tales from
Shakespeare."
1918-1919. Provost Marshal Crowder, in charge
of the Selective Draft U.S. Forces, had issued an order to
all medical examiners, under direction of the Surgeon General,
stating "The foreign-born, especially Jews, are more apt to
malinger than the native-born." Louis Marshall, head of the
American Jewish Committee, telegraphed demanding that the
"further use of this form shall be at once discontinued."
President Wilson ordered the excision of the paragraph.
The United States Shipping Board sent an advertisement
to the "New York Times," calling for a file clerk and stating
that a "Christian" was preferred -- by which is meant always
a non-Jew -- the paper rejected it. Louis Marshall again went
into action and protested to Bainbridge Colby, Woodrow Wilson's
Secretary of State, demanding "Not because of any desire for
inflicting punishment, but for the sake of example and
the establishment of a necessary precedent this offense
should be followed by a dismissal from the public office of
the offender, and the public should be informed the reason."
Attention is called to the tone which the American Jewish
Committee adopts when addressing high American officials in
the name of Jewry. It is not to be duplicated in the addresses
of any other representative of any other race or faith.
The Plattsburg Manual, published for officers
in the United States officers' training camps, contained the
statement that "the ideal officer is a Christian gentleman."
The A J.C. at once protested against "Christological manifestations,"
and the Manual was changed to read "the ideal officer is a
courteous gentleman."
The Anti-Defamation Committee claimed that 160
American cities had excluded "The Merchant of Venice" from
the public schools.
1919-1920. The Kehillah was so successful in its
campaign that it was possible for a Jewish advertiser in New
York to say that he wanted only Jewish help, but it was not
possible for a non-Jewish advertiser to state his nonJewish
preference.
And so it goes on, year after year, right up to
the present day. The incidents quoted are typical not occasional.
They represent what is transpiring all the time in the United
States as the Jews pursue their "rights." There is no interference
with Jewish ways and manners. The Jew may use his own calendar,
keep his own days, observe his own form of worship, live in
his own ghetto, exist on a dietary principle all his own,
slaughter his cattle in a manner which no one who knows about
it can approve -- he can do all these things without molestation,
without the slightest question of his right in them. But,
the non-Jew is the "persecuted one." He must do everything
the way the Jew wants it done; if not he is infringing on
Jewish "rights."
THE CRY OF "ANTI-SEMITISM"
What people are now coming to
see is that it is American rights that have been interfered
with, and the interference has been made with the assistance
of their own "broad-minded" tolerance. The Jews' interference
with the religion of others, and the Jews' determination to
wipe out of public life every sign of the predominant Christian
character of the United States, is the only active form of
religious intolerance in the country today. Not content with
the fullest liberty to follow their own faith in peace and
quietness, in a country where none dare make them afraid,
the Jews declare -- we read it in their activities -- that
every sight and sound of anything Christian is an invasion
of their peace and quietness, and so they stamp it out wherever
they can reach it through political means. To what lengths
this spirit may run is shown in the prophecies of the Talmud,
and in the "reforms" undertaken by the Communists of Russia
and Eastern Europe.
That is not all; not content with their own liberty,
not content with the "secularization," which means the deChristianization
of all public institutions, the third step observable in Jewish
activities is the actual exaltation of Judaism as a recognized
and specially privileged system. The program is the now familiar
one wherever the Jewish program is found: first, establishment;
second, the destruction of all that is non-Jewish or anti-Jewish;
third, exaltation of Judaism in all its phases.
Put the Lord's Prayer and certain Shakespeare
plays out of the public schools, but put Jewish courts in
the public buildings -- that is the way it works. Secularization
is preparatory to Judaization. The New York Kehillah is an
illustration of how it is done, and the American Jewish Committee
is an illustration of the type of men who do it.
The work of the Kehillah is claimed to be "educational"
by its defenders, on the few occasions when it is attacked.
It is certainly that. The best educated members are those
who come from the Eastern European ghettos where the Kehillah
idea was fully understood and practiced and where Jewish --
community -- government exercised unrestricted sway. Whatever
other phase of education the Kehillah may be interested in,
it certainly stresses most the education to separateness.
Dr. S. Benderley, director of the Bureau of Education,
gave away the objects of the Kehillah "education" thus:
"The problem before us was to form a body of young
Jews who should be on the one hand true Americans, a part
of this Republic, with an intense interest in building up
American ideals; and yet, on the other hand, be also Jews
in love with the best of their own ideals, and not anxious
merely to merge with the rest and disappear among them.
That problem confronts Orthodox and Reform Jews alike.
It is not merely a religious but a civic problem."
That is separatism and exclusiveness
as an educational program, and its result cannot help being
training in ideas of racial superiority and exclusivism.
It is the Jews' unceasing consciousness of the
"Goy" that constitutes the disease of Judaism, this centuries-long
tradition of separateness. There is no such thing as "antiSemitism."
There is, however, much anti-Goyism. In all the countries
of the world there is no anti-Arab sentiment of which anyone
knows. None of the Semite people have been distinguished by
the special dislike of any other people. There is no reason
why anyone should dislike the Semites.
It is very strange, however, that the Semite people
should be a unit in disliking the Jews. Palestine, which still
only has a handful of Jews,* is peopled by Semites who so
thoroughly dislike the Jews that serious complications are
threatening the Zionist advances being made there. This surely
is not anti-Semitism. Semites are not against Semites. They
are at odds with Jews.
EDITOR'S NOTE: *The original was written
in 1921 when the Jewish population of Palestine was still
insignificant. In 1918 it was only about 4 per cent
When Aryan and Semite are kept conscious through
many centuries that the Jew is another and superior race, and
when it is known that neither Ayran nor Semite are touchy on
the race question, what is the answer? Only this, that the whole
substance of such a situation must be supplied by the Jews.
There is no such thing as anti-Semitism. There is only a very
little and a very mild anti-Jewism.
But a study of Jewish publications, books, pamphlets, declarations,
constitutions and charters, as well as a study of organized
Jewish action in this and other countries, indicates that there
is a tremendous amount of anti-Goyism, or anti-Gentilism
