THE INTERNATIONAL JEW by
HENRY FORD - 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 ghettoes. 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."
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:
1.To prevent the infraction of the civil and religious
rights of the Jews in any part of the world.
2. 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.
3.To secure for Jews equality of economic, social and
educational opportunities.
4. 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 cf 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:
"Furthermore, inasmuch as the American Jewish 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 Sill.
On demand of the Jews the New Haven Connecticut, Board of
Education prevents the reading of "The Merchant of Venice," and
extends the prohibition to "Lamb's Tales from Shakespeare."
1918-191g. Provost Marshal Crowder, in charge of the
Selective Draft U. S. Forces, had issued an order to all medical
examiners, under direction of the Surgeon General, stating "The
foreign-born, especially Jews, are more apt to malinger than the
native-born." Louis Marshall, head of the American Jewish Committee,
telegraphed demanding that the "further use of this form shall be at
once discontinued." President Wilson ordered the excision of the
paragraph.
The United States Shipping Board sent an advertisement to
the "New York Times," calling for a file clerk and stating that a
"Christian" was preferred-by which is meant always a nonJew-the paper
rejected it. Louis Marshall again went into action and protested to
Bainbridge Colby, Woodrow Wilson's Secretary of State, demanding "Not
because of any desire for inflicting punishment, but for the sake of
example and the establishment of a necessary precedent this offense
should be followed by a dismissal from the public office of the
offender, and the public should be informed the reason." Attention is
called to the tone which the American Jewish Committee adopts when
addressing high American officials in the name of Jewry. It is not to
be duplicated in the addresses of any other representative of any
other race or faith.
The Plattsburg Manual, published for officers in the
United States officers' training camps, contained the statement that
"the ideal officer is a Christian gentleman." The A J.C. at once
protested against "Christological manifestations," and the Manual was
changed to read "the ideal officer is a courteous gentleman."
The Anti-Defamation Committee claimed that 160 American
cities had excluded "The Merchant of Venice" from the public
schools.
1919-1920. The Kehillah was so successful in its campaign
that it was possible for a Jewish advertiser in New York to say that
he wanted only Jewish help, but it was not possible for a non-Jewish
advertiser to state his nonJewish preference.
And so it goes on, year after year, right up to the
present day. The incidents quoted are typical not occasional. They
represent what is transpiring all the time in the United States as
the Jews pursue their "rights." There is no interference with Jewish
ways and manners. The Jew may use his own calendar, keep his own
days, observe his own form of worship, live in his own ghetto, exist
on a dietary principle all his own, slaughter his cattle in a manner
which no one who knows about it can approve-he can do all these
things without molestation, without the slightest question of his
right in them. But, the non-Jew is the "persecuted one." He must do
everything the way the Jew wants it done; if not he is infringing on
Jewish "rights."
THE CRY OF "ANTI-SEMITISM"
What people are now coming to see is that it is
American rights that have been interfered with, and the interference
has been made with the assistance of their own "broad-minded"
tolerance. The Jews' interference with the religion of others, and
the Jews' determination to wipe out of public life every sign of the
predominant Christian character of the United States, is the only
active form of religious intolerance in the country today. Not
content with the fullest liberty to follow their own faith in peace
and quietness, in a country where none dare make them afraid, the
Jews declare-we read it in their activities-that every sight and
sound of anything Christian is an invasion of their peace and
quietness, and so they stamp it out wherever they can reach it
through political means. To what lengths this spirit may run is shown
in the prophecies of the Talmud, and in the "reforms" undertaken by
the Communists of Russia and Eastern Europe.
That is not all; not content with their own liberty, not
content with the "secularization," which means the 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 i8,
however, much anti-Goyism. In ad 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: p;p; 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 antiGentilism.
"The administrators chosen by us from the
masses for their servility Frill not be persons trained for
government, and consequently they will easily become pawns in our
game, played by our learned and talented counselors, specialists
educated from early childhood to administer world affairs. As we
know, our specialists have been acquiring the necessary knowledge for
governing."
-The Second Protocol.
THE INTERNATIONAL JEW
by HENRY FORD,
SR.
Chapter 1. Jewish History in the
United States Chapter 2 .Angles of Jewish
Influence Chapter 3. Victims, or
Persecutors? Chapter 4. Are the Jews a
Nation? Chapter 5. The Jewish Political
Program Chapter 6. Introduction to the
"Jewish Protocols" Chapter 7. How the Jews Use
Power Chapter 8. Jewish Influence in
American Politics Chapter 9. Bolshevism and
Zionism Chapter 10. Jewish power in the
Theatre and Cinema Chapter 11. Jewish Jazz Becomes
our National Music Chapter 12. Liquor, Gambling, Vice
and Corruption Chapter 13. The World's Foremost
Problem Chapter 14. The Jewish Money
Power Chapter 15. The Battle for Press
Control Chapter 16. The State of
All-Judaan
