German Propaganda Archive Calvin University


Background: The Nazi Party’s Central Propaganda Office, the Reichspropagandaleitung, published a monthly bulletin for speakers. It was designed to be kept in notebooks, divided by subject area. This is material issued in installments to speakers from August through December 1935, beginning just before the proclamation of the Nuremberg Laws. I’ve translated most of this because it is the material on which thousands of Nazi speeches were based, less visible than material published in the press, but spread by speakers in every corner of the country. It also is a good summary of what the Nazis were saying publicly about the Jews in late 1935. The claim is that Jews are being treated with remarkable gentleness and patience. I have a large collection of this speaker information material, which can be rather hard to find, so I have posted an index to my collection.

The source: Aufklärungs- und Redner-Informationsmaterial der Reichspropagandaleitung der NSDAP., Lieferung 20, 21, 23, 24 (August, September, October, November, December 1935), pp. 1- 25 (Juden Allgemeines).

Our Battle against Judah

[Lieferung 20 (August 1935)]

I. Our Battle against Judah

The Jews in the New Germany

Every day, new horror stories about the persecution of the Jews in National Socialist Germany leave emigrant lie factories in Prague, Paris, Switzerland, etc. They report tales of bloody oppression and torture of Jews living in Germany.

At the same time, however, the German people must realize that these oppressed Jews, if one is to believe the foreign news reports, are increasingly emerging from their temporary reserve and acting once again as if there had not been a 30 January 1933 and the resulting changes in our state.

Back in March 1933 when the National Socialist revolution began its victorious march through Germany, liquidating the collapsing Weimar state, those who now are hoping for its collapse were fearful of what might happen. Now that they see that the Führer and the National Socialist movement are generously refusing to respond in kind to the harassment and “battle” they waged with the basest methods, these people apparently think that they can become brave again.

There are two causes for the fact that the Jewish element is increasingly showing itself in public nearly everywhere. First, as already noted, the increasing activity of the Jewish element is undoubtedly the result of the patience the National Socialist state has shown to this foreign body amidst the German people. Second, one must also, unfortunately, conclude that the behavior of many people’s comrades had enabled or encouraged the Jews. True, the National Socialist state, its lawgivers, and the relevant offices have the task of keeping the Jews in their appropriate place through the appropriate measures, and they will fulfill this task in as far as it is within their power. Such measures have already been taken in a variety of areas. One need only be reminded of the Law for the Restoration of the Professional Civil Service, the Aryan Paragraph in the Wehrmacht and in sports, and the cleansing of the state, film, press, etc.

It would be entirely wrong, however, to think that the state could entirely resolve the task by laws and similar measures alone.

Even the best laws and measures will not be entirely effective as long as individual people’s comrades do not act according to the spirit of these measures, as long as tens of thousands of housewives go to Jewish shops because they believe that’s the only way to shop, as long as thousands of farmers believe that they can do their livestock trading only with an Abraham or a Moses, as long as thousands of shopkeepers get their goods from Jews, etc., etc. No one should be surprised that such behavior encourages the Jews to increase their insolent behavior toward their host people, and to renew the activities that they had given up from fear of retribution.

The significance or insignificance of the position of the Jewish element in Germany is answered by the results of systematic training and education of our people, and how far such training and education has come. But it is necessary to put an end to the thoughtless behavior of numerous people’s comrades, and to eliminate thoroughly uncalled for humanitarianism and foolish sympathy. It is equally obvious that we need to wipe out the sympathy for this element, destructive to our people, that one still finds in some intellectually deficient brains. This will happen if we show the true face and the true thinking of this race over and over again with pitiless clarity, and if we tirelessly continue our battle against this subversive element.

Some believe that we are using methods in this battle that are too harsh. We reply that our attacks and methods in this battle cannot be determined by our way of thinking, by whether we find them ugly or harsh, but rather we must use methods in our attacks that are appropriate for the opponent that we are attacking. One cannot battle the Jews with the politeness of the noble Aryan soul, for which he has no understanding. We need only think back on the methods that the Jew used against our movement during the period of struggle. No lie or slander was too crude to be used, to be seized and passed on by the Jews and their Jewish lackeys with eagerness, enthusiasm, and Satanic joy. We would have had little success replying then with refined arguments. It is just as impossible today to combat this creeping, subterranean danger with methods that the Jew would only laugh at.

The Führer’s contribution has been to make the Jewish Question a matter for the entire people. The efforts völkisch groups, organizations, etc., made in the past to spread knowledge about the world enemy were never of great significance, since only a very limited circle was reached. With his movement, Adolf Hitler created an instrument that went far beyond these groups and made the nation see that the solution to this question was a prerequisite to changing Germany’s fate. In answer to his brave act, all the powers at the command of the Jewish world were called on, including the mobilization of parties, of the press, of the radio, of finance, and of bloody terror.

Only incorrigible fools think one can laugh this knowledge off. They chattered about “looking for a scapegoat” while the new Germany was engaged in hardest battle. In the midst of the descent into the abyss, they remained “objective” and claimed that “the Jew is a human being just like anyone else,” as well as other such nonsense. This sort of person has learned nothing, even today. They avoid any kind of education but instead chatter about “expertise.”

The fourteen-year struggle that led the German freedom movement to victory was at the same time a tireless struggle to educate people about the role of the Jewish archenemy. As a result, a significant part of the nation, which had been ignorant before the appearance of the NSDAP, recognized the significance of this question. But there are still Germans who saw this battle against Judah as a private matter of the party, or perhaps even an “obsession.” We must focus on those people for whom our previous educational work has not been enough, and in the coming weeks and months acquaint them with this question because we know that when they understand our struggle and what it means they will become fellow fighters.

The Jew is a member of a foreign race

We have already had one great success in our educational work: there are only a few people left in Germany who are not clear about the fact that the Jew is not, as previously thought, distinct from “Christians,” “Protestants,” or “Catholics” only in that he is of another religion, and is therefore a German like all of the rest of us, but rather that he belongs to a different race than we do. The Jew belongs to a different race; that is what is decisive. That is hardly new knowledge. Jewry itself has proclaimed this in countless statements, and has kept itself apart from other peoples over the millennia of its existence.

How the Jew sees racial differences, and how important he considers them, is particularly clear from the following statement by a former English prime minister, the Jew Lord Beaconsfield (born Benjamin Disraeli). He wrote a novel titled Endymion, published in London in 1844 [the novel was actually published in 1880], in which an influential older Jew says this to a young man:

“No man will treat with indifference the principle of race. It is the key of history, and why history is so often confused is that it has been written by men who were ignorant of this principle and all the knowledge it involves. As one who may become a statesman and assist in governing mankind, it is necessary that you should not be insensible to it; whether you encounter its influence in communities or in individuals, its qualities must ever be taken into account. But there is no subject which more requires discriminating knowledge, or where your illustrating principle, if you are not deeply founded, may not chance to turn out a will-o’-the-wisp.

In Europe I find three great races with distinct qualities — the Teutons, the Slavs, and the Celts; and their conduct will be influenced by those distinctive qualities. There is another great race which influences the world, the Semites.... But the Semites now exercise a vast influence over affairs by their smallest though most peculiar family, the Jews. There is no race gifted with so much tenacity, and such skill in organization. These qualities have given them an unprecedented hold over property and illimitable credit. As you advance in life, and get experience in affairs, the Jews will cross you everywhere. They have long been stealing into our secret diplomacy, which they have almost appropriated; in another quarter of a century they will claim their share of open government. Well, these are races; men and bodies of men influenced in their conduct by their particular organization, and which must enter into all the calculations of a statesman. But what do they mean by the Latin race? Language and religion do not make a race — there is only one thing which makes a race, and that is blood.”

Similar Jewish statements will appear later in this discussion. They all show that Jewry is a fanatic proponent of racial theory, and that it holds itself back on the matter only in such cases when it is to its advantage, or serves to help reach a goal. Germany between the years 1918 and 1932 is an example of that.

The Jew also invented the most ridiculous phrase ever devised, that “everyone with a human face is equal.” He uses that to deceive other peoples, and in fact is himself the greatest opponent of the idea, since he sees himself and those like him as the “chosen people” to whom all other peoples must be subordinate. What he really thinks of the equality that he proclaims is shown in the following mocking poem by the Jew Chaim Bückeberg, alias Heinrich Heine:

“Full equality for all, then,
Of God’s creatures, irrespective
Of their faith, or skin, or odor.
Strict equality! Each donkey
Be entitled to high office;
On the other hand, the lion
Shall carry the sack to the mill.”

To the outside, the Jew works anxiously to conceal the differences between him and his host people, to lull them to sleep so that he can continue his destructive activities undisturbed; he is a “German” like the other Germans.

The “German” Jew

Even if people realize that the essential characteristic that separates the Jew from the Aryan host people that surrounds him is the race to which he belongs, which National Socialist educational work has made the common thinking of the German people, one still sometimes encounters the following view:

“.... Granted that the Jew belongs to a foreign race, but he can be as good a German and as good a citizen as us. After all, we have many Jewish families that have lived in Germany for generations, and are no longer any different from us. Over the decades, their thinking and feelings have become German. And many Jews have married Jewish women, and many German men have married Jewish wives. The children of these marriages, surely, are German. Perhaps those Jews who have immigrated to Germany think differently than those Jews who were born in Germany, but those Jews born in Germany and who grew up in a German environment are certainly German...”

What do we say to that? An answer is not hard, since we do not have to give it, but instead can use statements by Jewish writers, who certainly cannot be thought to be hostile to the Jews.

In January 1930, the Jüdische Volksblatt in Vienna wrote:

“Because of our race, because of our oriental ancestry, because of the vast ethnographic, intellectual, and cultural divide that separates us from the Aryan tribes, and most of all Germandom, we Jews are not in a position to make the slightest claim on German customs and German traditions. In a word, we have absolutely nothing to do with the Germans.”

The Jew Sir Alfred Mond, who played, and still plays, an important role in English public life, had to defend himself before an English court in 1920 because of his “German” descent. The judge, who knew nothing at all about racial thinking, believed that since Mond’s family had a German name, and had lived for years in Germany, he had to be a “German.” Mond had this to say to the judge (under oath, it should be noted):

“A Japanese born in Germany does not thereby become a German. And a Jew who is born in Germany is no more a German. Those are questions of blood and race. If an Anglo-Saxon is born in Italy, he is by no means an Italian, but rather remains English and is subject to English law.”

To the claim that Mond was a naturalized in England and therefore must think himself an Englishman, he replied that he did not think of himself as an Englishman, but rather as a British subject. When it was said that he must belong to a nation, he agreed, but said he belonged to the Jewish nation.

In 1918 the Jew Heinrich Samuel, “born in Germany of German parents,” replied to a question in a London police court as to his nationality in this way:

“I am a Jew, with not a drop of German blood in my veins. My sympathies are entirely on the English side; as a Jew, I have no nationality.”

The Jew Dr. Chaim Weitzmann said in 1912:

“The Jews know no political and geographical borders.”

The Jew Dr. Jakob Klatzkin had the following to say at a student meeting in Basel, according to the newspaper Wahrheit of 1 June 1918:

“We are not Germans, French, etc., and Jews on top of that. Our Jewish nature is not built on top of our German nature, etc., nor is it a foundation of being German. They are mutually exclusive. We are Jews without a hyphen, Jews without qualification, Jews without reservation. We are simply foreign. We must always repeat that we are a foreign people in your midst, and want to remain so. There is an unbridgeable chasm between you and us; your god is foreign to us, as are your myths and legends, your national inheritance. Your traditions, habits, and customs, your religious and national treasures, your Sundays and holidays, are foreign to us. They are to us grim reminders of the atrocities your fathers committed against our fathers on these holy days. Your national holidays are foreign to us, as are the joys and sorrows of your nation’s history, your victories and defeats, your war songs and battle hymns, your terrible heroic deeds. Your national wins and losses are foreign to us, as are your national goals, longings, and hopes. Your national borders do not hold in our people, and your border conflicts are not ours; our unity reaches beyond them, beyond all your patriotic conditions and distinctions.”

But the Jewish Professor Eduard Gans said:

“Baptism and intermarriage make no difference at all. To the hundredth generation we remain Jews, just as we were 3,000 years ago. We do not lose the scent of our race even through ten-fold intermarriage. In any relationship with any woman, our race dominates. Young Jews will result from it.”

What the Jew thinks of his “German” nationality is absolutely clear from the words of the “German” Jew Heinrich Heine, alias Chaim Bückeberg, who wrote:

“Everything that is German repels me, and you are unfortunately a German. Everything German affects me like an emetic.”

The Marxists in Germany wanted to erect a memorial to this filthy pig, even though he had insulted it so gravely and poured filth over it in his “poems” and other literary productions. Foreigners responded to this proposal with the following cutting remark:

“If the Germans really erect a monument to Heine, we French can get rid of an army corps the same day” (Figaro).

These examples should be enough to show what the Jews themselves think about “naturalization” and their “incorporation” of members of their race into that of their host people. There has never been a “German” Jew, and there never will be one. As a member of race foreign to us, the Jew is always a foreigner who lives and dwells in Germany, but who will never become a German, not even in the tenth generation. A piece of paper called a naturalization certificate, like those issued by the November state, can never make the Jew a “German citizen.”

From this, it follows that the greatest deception, the greatest falsification that Jewry has committed is to invent the term “German citizens of the Jewish faith” [This was the name of a leading Jewish organization]. The German quietly accepted it, but he would certainly have laughed if he had ever read “German citizen of the Evangelical faith.” He never asked why that was false, but the other not.

The German Michel accepted this nonsense, which means he never recognized it as such, so it remained for the Jew to joke about his invention. The Jew Walter Rathenau said in 1897:

“A peculiar sight! In the middle of German life, a separate foreign tribe of people, standing out in their bright and shining dress and hot-blooded behavior. An Asiatic horde on the sands of the Mark!”

And a devastating judgment from the Jew Einstein in 1939:

“I have to laugh when I hear ‘German citizen of the Jewish faith.’ First, these citizens want nothing to do with my poor Eastern Jewish brothers, and second, they are not sons of my (Jewish) people, but rather only members off the Jewish cultural community. Is that honest? Can a Gentile respect such people? I am not a German citizen. I am a Jew, and am happy to belong to the Jewish people.”

The Jew is our Enemy

Even if education has been successful in persuading people that the Jew is different than we are, and that his manner, his nature, thinking, etc., remain so even after a long stay in Germany, one encounters the reply that that really does not mean much. The Jew may be different than we are, and perhaps cannot adjust to us, but that does not give us the right to persecute him or think him a bad person, or even an enemy. If one says that “the Jews are our misfortune,” one makes a reproach against people who do live with us, and who cannot do anything about the fact that they are Jews. Such accusations as these only make the Jew bitter, forcing him and those like him, along with people who think him an equal, to wall themselves off against the surroundings, coming to have hate and enmity toward those who make these accusations.

Our age, however, is not the only one to see the Jew as an enemy and as a destructive element. In truth, the battle against Jewry is as old as Jewry itself. The battle against this foreign parasite runs through the centuries like a red thread. Ever since Tacitus, the Roman historian who lived in the first century A.D., there have always been voices warning against this miscarriage of humanity. The histories of all peoples record the ever-recurring acts of defense, the desperate battles of host peoples against these interlopers, which are the inevitable result of the arrogance of Jewish power and of Jewish influence. Everywhere the Jew surfaces, he is not satisfied with equality, but rather claims dominance over the people that has accepted him as a guest. His goal was to force this people under his thumb, and to become its absolute and complete ruler. He sees himself as the people called and chosen to rule, whose goal is “to devour the peoples of the earth,” i.e., to bring them under his power.

To understand the Jewish battle against everything Gentile, we must understand his thinking, which is to us wholly foreign and revolting. We will then know why there can never be the least cooperation between the German people and the Jew.

Such Jewish thinking, with all of its subversive elements, is written down and given form in the Talmud, the Schulchan aruch, etc., the racial and religious writings of the Jews. Existing for centuries, they determine the life and actions of the Semitic race. Studying these writings that guide Jewry reveals to us a deep gulf that has been eternally established.

[Lieferung 21 (September)]

Much has been written about the Talmud by Jewish and Gentile authors. References to these books for the purpose of illuminating the nature of the Jews are usually met with the answer that these books do indeed exist, but that the larger part of the Jews pay little attention to them, and do not guide their lives by them. At most, it is granted that “strict religious” Jews follow these old teachings, just like “strict” Christians follow the teachings of the Bible, but that the overwhelming number of Jews have nothing to do with the teachings of the Talmud and the Schulchan aruch.

It is not our intention to dispute the fact that there are Jews who know just as much or just as little about the Talmud and other works related to it as the overwhelming number of Christians know about the Church fathers, the writings of the Catholic scholastics, or those of the Protestant Reformation. More important, and essential for our observations, is that these writings, the Talmud above all, mirror the Jewish character, which cannot be disputed from the Jewish perspective. The Talmud, etc., do not show us how the Jews should be, how they should think, but rather they give us a picture of how the Jews really are and how they really think. If we wanted to know what the Jew is, what his nature is, we must study his writings, for they show him to us. Let us let the Jew himself speak to this:

The Allgemeine Zeitung des Judentums declared that the Talmud “characterizes the Jewish psyche (nature) in a way as sharp as it is accurate.”

The Jewish philosophy professor and Talmud expert Cohen went beyond this and swore as an expert witness in a Marburg court:

“The Talmud statements about faith and customs are binding on Jews; they are laws.”

The contents of this book, which according to Jewish judgment characterizes them “in a way as sharp as it is accurate,” whose precepts are binding for the Jews in their faith and customs, reveals to gentile, and especially Aryan, readers a concoction filled with arrogance, hypocrisy, licentiousness, and perversity that probably has no equal in all of the Gentile world. It seems to us more the miscarriage of a hysteric and diseased mind in the last stages of mental illness than a book of faith and customs, especially when we are told that it reveals the nature of “fellow human beings” living in our midst “in a sharp and accurate way.” Walter Rathenau, himself a Jew, surely knew why he described his racial comrades in Germany as “an Asiatic horde on the sands of the Mark.”

God, who is holy to all peoples, who is infallible and unreachable, is described in the Talmud as a creature who is like a human, capable of error, changeable, unjust, dishonest, revengeful, and terrible, calling down troubles on himself. The Talmud gives Jew permission to do anything he likes to Gentiles, without any punishment. He may cheat Gentiles, hurt them, rob them, he may rape Gentile women and children, in short, do anything he wants, for according to the Talmud, a non-Jew is not a human being, but an animal “who is of the same flesh as a donkey.” On the other hand, the cheating of one Jew by another, or of his women or children, is harming or attacking God himself, for the Jews are royal children.

In the Schulchan aruch, the real Jewish law book, these things are affirmed and intensified. This book, too, is essentially concerned with how and in what ways Gentiles can be harmed, how they are to be treated, and especially how the “children of God,” the “royal children,” or as the Jew Rathenau put it, the “Asiatic horde,” can bring their plans for world domination closer to reality.

When one remembers that these writings are put in the hands of fifteen-year-old Jewish boys and girls and in part must be even memorized by them, even the last people’s comrade will understand that between us and the Jewish element there is an unbridgeable chasm of racial differences, both in nature and character.

The Baptized Jew

There are other people who see the Talmud, etc., as religious books that are held to only by religious Jews and even average Jews, but are rejected by the Jew who has converted to “the Christian faith.” Through conversion, the Jew has left Jewish religious doctrines and accepted Christian doctrines. This Jew has become “Catholic” or Protestant.”

A Jew always remains a Jew, and must remain so, for his Jewishness, as already discussed, is not a question of religion, but a racial problem. The spiritual direction of Jewry is determined exclusively by his genetic inheritance. Changing over to another religion may alter outward appearances, when religious rituals are performed, but have no impact on the inner nature, which is determined by genes and nature’s racial laws. It would be the same if one demanded than an Aryan, a member of a Christian church, convert to Judaism and become a Jew. That would not succeed, since even the limited remains of his Aryan honor and morality would make it impossible. We need only recall what happens when, for example, someone who marries a Jewish partner converts to the Jewish “faith.” Despite their “membership in the faith,” they are always rejected by their Semitic “relatives,” to whom they are and remain “Goyim.” The descendents of Abraham indeed put them to good use for “advertising purposes,” but want nothing else to do with them. This has always been so, but now that the new state also demands racial separation Judah is whipping up its racial instincts.

What the Jew thinks about “conversion,” by the way, is shown by countless statements:

Arther Landsberger:

“One can neither leave nor convert... I have discussed that thoroughly with ethnologists. They always agree completely with me: imagine that a Negro declared that he was converting from being a Negro to being a German! ... One can see being a Jew as an advantage or a disadvantage — that is merely a matter of taste... But there is one thing one certainly cannot do: one cannot change, even if one is baptized every Sunday.”

Chaim Bückeberg, alias Heinrich Heine:

“Beware of demanding that the Jew be baptized. It is only water, and dries easily.”

The Jewish Professor Gans:

“Baptism and conversion mean nothing. We remain Jews unto the hundredth generation, just as we were 3,000 years ago.”

That takes care of the chatter of those somewhat backward people today who speak of a person who has been baptized as no longer a Jew, but rather a “Catholic” or “Protestant.”

But if that is not enough, the following can be said: it would never occur to a non-Jew to play fast and loose with, or to take revenge on, a person who took the solemn step of joining a Christian church and being baptized. This, too, is reserved for Rathenau, that representative of the “Asiatic horde.” The Jews Börne and Heine let themselves be accepted into the Christian religious community. The church rejoiced in these two rescued souls. The Jewish Professor Graetz, who was surely well-informed about the reasons both Jews had for converting, wrote in his book Geschichte der Juden:

“They both outwardly turned from Judaism, but only as soldiers who wanted to seize the enemy’s weapons and flags in order to strike them more surely and destroy them more thoroughly.”

One should not believe this to be in isolated example. Jewry is filled with deep hatred of Christianity, a hatred that has continued undiminished over the centuries. If, despite this hatred, Jewry does not include in its hatred those from its ranks who have converted to this hated community, it proves to us that it does not see these converts as people who have left its community. It knows that a change in religious membership is only an external matter, that membership in the Jewish race is not affected, that he who made this change is and remains a Jew, and must remain so.

Famous church fathers and bishops such as Ambrose, Chrysostom, and St. Augustine saw through the Jews, and realized the danger represented. In writing and speaking, they called for battle against the Jews. There were even times when the Church stood in battle against Jewry. When the church father Heironymus secretly learned Hebrew from a rabbi, he was forced to explain in public his contact with the Jews, and had to promise that he detested, despised, and hated the Jews because they cursed Christ in the synagogues.

In the book Mission und Ausbreitung des Christentums (vol. 1), it is said that this was the early Church’s view of the Jews:

“The Jews are the worse, the most godless, the most god-forsaken people there is, the real people of the Devil, the synagogue of Satan, the community of hypocrites.”

And today? In its Good Friday liturgy, the Catholic Church asks “pro perfides Judaeis” (for the perfidious, disloyal Jews) that God in his mercy accept them and remove their blindness.

The following Catholic dogma also applies to the Jews:

“The Jews must fulfill the task given to them by Providence until the full number of heathen have entered the kingdom of the Lord, and then they also may enter.”


“They (the Jews) with their holy books are a witness for the truth of Christianity; they should continue to the end, and then join the Church.”

Our knowledge of the Church’s spiritual position means that we are not surprised when these circles see the Jew as an innocent, persecuted lamb, as for example in a 1920 edition of the Missionszeitschrift für entschiedendes Christentum:

“It gives us bitter pain to see this poor people chased hither and yon, and constantly persecuted... The Jews have never done us any harm...”

One has to ask what the Jews would still have to do to finally wake up people like those at that Missionszeitschift, making them see that the Jews have “done us harm.” What happened in the past apparently was not enough, nor the fact that in Jewish religious books Christ is called a “magician,” a “fool,” “a godless man,” “bastard,” “dog,” “idol worshipper,” “child of passion,” “son of a whore,” etc., or that an issue of the Vössische Zeitung described Christian doctrine as “the new doctrine of brotherly love that flowed from the ecstatic lips of a sublime Galilean tramp.”

The Jew as Destroyer of our Blood

A medical congress was held at the end of 1934 in Fürth, Bavaria. At its conclusion, a resolution to the Reich Minister of the Interior was approved that called for the strictest penalties for any attempted or actual physical union between a German woman and a Jewish descendent. The newspaper Germania, in its issue Nr. 337 of 6 December 1934, reported on this decision, and felt it necessary to give it the headline: “A Strange Decision.” From this headline, as well as from the comments the paper had on the matter, it is absolutely clear that even today there are those who have still not recognized what is at stake, of who do not want to recognize it, even in those places where one would assume a deeper understanding of this question and of the goals of National Socialist racial policy. The newspaper believed it could oppose the resolution because it did not concern a measure “to hinder the increase of Jewish influence on leading branches of public and governmental life.”

It is unfortunate, and requires immediate attention, when people’s comrades who have not yet understood National Socialist racial teachings and the goals of the National Socialist state in this area say such things, but it is in no way as important as when a newspaper presents such a view. One should expect that it would be familiar with the goals of today’s state. It shows the kind of thinking that still prevails today in some circles.

National Socialist racial thinking clearly demands keeping our blood free from the destructive influences of the carriers of racially foreign blood. Anyone with even a superficial understanding of these things knows that eliminating Jews from public and governmental offices in no way met the demand to keep the blood pure. The fourteen years of the November state, and numerous Jewish statements, make it clear that the Jew knows that taking possession of a people, and achieving Jewish dominance, only occurred in the past, and can only occur, when he succeeded not only in filling the leading positions of a people, but also in subverting the thinking and the blood of a people. During the November Republic, which almost brought Germany under the dictatorship of the Jewish element, the Jew not only took over positions in the government and other areas, but also worked consciously to subvert thinking through film, theatre, and the press, being particularly concerned to conceal, and to eliminate, the racial differences between himself and the German people, in order to subvert our people even more.

Perhaps it would interest the people who think like, the Germania, that this was a “strange” decision to know that really clear Jewish literature has to say. Here is an example:

The Jew Dr. Kurt Münzer wrote in his novel Der Weg nach Zion:

“We have corrupted the blood of all the races of Europe — perhaps we have infected them. Today, everything is Jewdified. Our thinking is in everything living, our spirit rules the world. We are the masters, for everything that has power today is the child of our spirit. One may hate us, one may drive us away. Our enemies may triumph over our physical weakness. But we are no longer to be gotten rid of. We have devoured the peoples, conquered the races, defiled them, broken their strength, made everything rotten, lazy, and corrupt with our stale culture. Our spirit can no longer be exterminated.”

“We have corrupted their blood,” that is the important thing. The Jew knows that he can never gain power over a racially healthy and clean people, and that even if he succeeded in gaining a foothold, it would not last. He knows that, and therefore works to corrupt the blood, for a bastardized people will never be able to put up any kind of resistance to him and his goals, and even if it wanted to, it would not be able to, since its strength would be broken because it had become rotten and corrupt.

By the way, people like the journalists at Germania seem to think it entirely reasonable that thousands and tens of thousands of German girls are ruined both in body and soul each year by Jewish lads, thus slowly but surely poisoning or destroying the blood of a people. We seldom, or even ever, see the Jew treating his own girls in this way. They are too valuable. He marries them to maintain his race. For his “outside affairs,” however, our German girls are just what he is looking for. For decades, offices watched this go on, and did nothing about it. In the last fourteen years, the Jew was able to carry on unhindered in this area. That time is past. The German woman and the German girl are the guarantee of the future of our people, and we will be sure that they are kept pure for their people, that they will not become a prey of the Jew, as they were in the past.

2. Jewry in Germany

This four-page section traces the history of Jews in Germany.

[Lieferung 22 (October 1935)]

Marxism as a Tool to Establish Jewish Rule

In Benedict Salomon Goldschmidt [covered in the previous, untranslated, section], we see the Jew in his role as a society leader, the center of the salons, moving brightly among the “best” circles in Germany, the powerful rising man in “bourgeois” and “aristocratic” Germany.

The same millionaire Jew, who was ready to take the last remnants of the German people’s property into his greedy hands, however, also appeared on the other side as “the father of those robbed of their inheritance, those without rights.” Millions of Germans believed in this swindle, failing to see that they had trusted their hopes for a better future to him whose goal was to force them to be creatures under his thumb, with no rights at all.

The instrument that the Jew created to accomplish that was Marxism. He knew that a unified German people would ruin his plans, that he had no hope of success against a united and unified people. Following the principle “divide and conquer,” he first had to split the German people into groups fighting each other. And the Jew did “divide” the German people.

Over the decades, the German worker had it repeatedly hammered into him that he was an “outsider,” that his opponent was the “capitalist,” the “middle class,” the “bourgeoisie.” He had to fight them, and the road to freedom would be open only after their defeat, and similar such slogans. Slowly but surely, this poison devoured the German worker, diverting him from his Germanness to a mythical International, to doing the business of the Jews in the Marxist parties.

In the same way, however, the Jew began to speak to the “middle class” about the “unpatriotic sorts,” by which he meant the German worker. The German worker was portrayed as the enemy of national unity, whom one could meet only with contempt. Thus, the “worker” was set against the “capitalist,” the “bourgeois” against the “proletarian,” etc., just as the English-Jewish newspaper the Daily Sketch wrote in 1915 about the World War:

“When you Christians have finished strangling each other, there will be more room for us.”

The hatred and discord that the Jew sowed about German unity bore its fruit. The worker did not see that those who had become his leaders, who whether visibly or invisibly led the “workers’ movement,” die not come from his own ranks. He did not see that those who pretended to represent the workers’ interests had never worked themselves. When, occasionally, a worker whose eyes were open saw through the swindle, the mob of his “comrades,” led of course by Jewish scoundrels, fell upon him and taught him to see and say nothing. A single example shows how that happened: The chairman of the Social Democratic bookbinder’s federation, Ernst Kloth, wrote an essay about Jewish dominance in September 1919. It was in no way anti-Semitic, but simply pointed out the facts that everyone really already knew. Vorwärts [a Social Democratic newspaper] went crazy. “Man Overboard” was its headline. Comrade Kloth got his due: “The confusion of this formerly worthy and sensible colleague is to be greatly regretted. There is no point in discussions that are incitement to a pogrom. The only thing to do is to throw him out of the party as quickly as possible so that at least he will not be able to spread this nonsense as a “Social Democrat.”

And the German middle class did not see that he who chattered about patriotic views and a consciousness of being German was himself not a German, that he belonged to an obvious international community, and was therefore a fanatic nationalist of a different sort. Neither saw this. Instead, both saw the “enemy” as one of his own people’s comrades. The middle class watched in horror as the masses of Marxist voters grew from election to election, while the German worker celebrated the fact that his “day of liberation” was coming ever closer. The Social Democrats won 110 of 397 seats in the 1912 Reichstag election.

In the foreign press, the Jew, the cause of this development, openly expressed his satisfaction that the German people was beginning to tear itself apart. In the (French) Republique, he wrote: “His Majesty, Socialism, is the great victor in the German election. Big problems are arising on the other side of the Rhine, the predecessors of new catastrophes.” The (English) Evening Standard wrote: “Each vote for a German Social Democrat is a voice for weakening our enemy,” and the (also English) Morning Post wrote: “What will become of the Hohenzollern dynasty in twenty years, perhaps even in the next ten years?

The answer to the Morning Post’s question became clear in the next target: German self-awareness still stood as a barrier between the Jew and his unlimited rule over Germany.

The World War and November Germany

Our purpose here is not to consider the value, or lack thereof, of the monarchy. It is clear, however, that Jewish thinking realized that if it was to gain complete control in Germany, the monarchy had to disappear and German strength had to be broken. Thus, a Russian lodge named “The Elders of Zion,” in a 1911 advertising brochure, said:

“The primary goal, world-wide Jewish rule, has not yet been achieved. It will be reached, and is already nearer, than the masses of the so-called Christian states believe. The Russian czar, the German Kaiser and militarism, will fall, and all the peoples will be driven to collapse. That will be the moment when the real rule of Jewry will begin.”

The Jew was willing to use any means to reach this goal, so it was worthwhile to build up war fever. The Jew Isidor Witkowski shows how that was done. He concealed himself behind the pseudonym Maximilian Harden. This example shows us the almost unbelievable vulgarity and insolence of Jewish thinking, which changes as needed:


“What is the goal of the four powers: England, Russia, France, and Italy? To wage war in Serbia? Then let them do it, better today than tomorrow. One should not give them time for leisurely preparations, but instead choose the hour that the general staffs in Berlin and Vienna see as the most favorable for the battle.”


“We can also take a great deal from the French. Not only 20 billion, but also Carolingian and Burgundian territories, fruitful colonies, and the freedom of the Mediterranean, making Toulon into a German Gibraltar.”


“Even were it trivial, the blade of grass on which honor hangs, streams of blood would not be too high a price.” “He who advises Austria to give in wastes a treasure of Germandom.”


“Necessity obeys neither parchment nor words of honor. German strikes. Its power is its justice, and therefore it is fighting a good war. There was never a better one.”

But in 1920, the same Jew wrote:

“I have never longed for a war to conquer Europe.”

The German people did not let such outpourings influence its policy of peace. When the world conflagration began in August 1914, it went into battle to defend its honor, its freedom, and its existence. As the initial enthusiasm passed, and the German army began its quiet and determined heroic battle on the fronts, as its superhuman exertions kept the enemy from the homeland, the Jew began carry on his previously concealed subversive work openly. He used his tools, the Marxist parties, to choke the heroic battle from behind the lines in order to throw Germany into chaos and prepare for Jewish rule. This subversive work bore fruit in November 1918. The soldier counselor Vater, for example, described it this way:

“We encouraged our people at the front to desert. We organized the deserters, provided them with false papers, with money and unsigned leaflets. We sent these people in all directions, mainly back to the front, so that they could work on the front soldiers and wear down the front. Thus the collapse occurred slowly but surely.”

In November 1918, the fighting front was stabbed in the back. The once proud German Reich, the Reich of Bismarck, seemed to fall, Jews and Jewish lackeys “ruled” as “people’s representatives,” but they had received no mandate from the people. In the most shameless way, Judah set about spreading its spiritual filth over the German people, to make it seem evil and crude to the world. But before the victorious powers, these nobles of Semitic nature bowed most deeply.

As the German people threatened to collapse under the unbearable burden of the Armistice conditions in December 1918, the Jew A. F. Fried wrote:

“We must thank the Western democracies with grateful hearts that they won. They have also freed us.”

With the emotions of a ham actor, Scheidemann presented the German collapse as a total victory of the German people in November 1918. Millions throughout the country fell for this lie and rejoiced in their “victory.”

With almost Satanic glee, the Jewish press made clear that the victory of 1918 was really a defeat. The Jüdische Rundschau wrote:

“For the Jewish people, the war was the most fundamental and revolutionary event in its history since the destruction of the Temple. What our fathers saw as their highest ideal over two millennia was fulfilled by the war with unexpected speed.”

And the Bote aus Zion wrote:

“The mood of the Jews, in view of their successes, is understandably proud and confident. This confidence is rooted on the one hand in Jewry’s financial power, which during the war resulted in streams of money greater than ever before, and on the other hand in the faith that Jewry is a leading intellectual power among the peoples of the earth.”

One should not forget that the Jew Salomon Kosmanowski, alias Kurt Eisner, was one of the revolutionaries in Bavaria, and after the revolt became the “Minister President of Bavaria.”

To blame Germany before its enemies, to blacken its name, this Jew falsified documents and ripped sentences from official documents until they had the meaning he wanted, and could serve as “documentary proof” of Germany’s guilt for the World War. The same Jew, who declared that Germany had no right to demand the return of its prisoners of war, since it had started the war, but instead had the obligation to provide forced labor for the Allies, even if this lasted for fifteen years or more. This Jew’s lies and slanders gave the Allies the foundation for their assertion of Germany’s sole guilt for the World War. When Germans protested against these terrible lies, the Allies responded with scorn and disregard, saying that these conclusions were based on, or intensified by a German, even a minister president.

This Jew’s opinions and lies were not an isolated instance, unlike those of other Jews. He only said plainly what the others thought and said. This was clear when the enemy alliance released its “peace conditions,” Article 231 of which declared Germany entirely responsible for the war. All of Germany rose as one man against this insane accusation. The Jew and his lackeys, however, however, attacked the German people in the rear at this decisive hour by providing the enemy with material to show that “honest Germans” also affirmed Germany’s guilt.

The Jew Siegfied Jacobsohn’s Weltbühne wrote:

“Yes, the war was consciously and intentionally caused by Germany’s former rulers. We were not attacked, no, we attacked!”

“The guilty ones who caused this are solely the rulers of Germany and Austria-Hungary.”

“Of all the terrible events of this terrible year, what is probably the most terrible? ... Is it the villainous lie that our people was whipped into an aggressive war that was from its first moment hopeless, a war senselessly extended for years like some kind of crazy game of roulette? The lie that after the collapse dulled the brain day in, day out, inflaming passions and hatred rather than the modest reflection and self-accusation that was appropriate?”

“The main culprits in the public and in the press know well enough that the guilt question is the central issue, that the former system wanted the war, brought it about, lost it through stupidity and carelessness despite all its horrors, and is responsible for all the terrible things of the present day.”

In this and similar ways, those who some people that were “German” Jews attacked the German people, encouraging its enemies to wage an energetic campaign of destruction that was entirely agreeable to the Jews, intended to force Germany into slavery and dependence. It seemed as if the Jews succeeded in their goal of gaining power, throwing the German people to the ground with the help of the peoples of the earth. Still, Jewish cowardice and fear worried about the giant laying on the ground, so the opponent had to be incited even further to make the defenseless even more defenseless, to make the Jew even more sure of his rule.

Besides that sort of “German citizen,” who to advance his own lust for power was willing to spread lies and slanders every day about “German guilt for the World War” for the Allies and the rest of the world, there was another sort for whom “German war guilt” was a “business.” The Czech Jew Kautsky, who wrote a book on German war guilt, discovered how to do that. Someone who had to knew the details about what this Hebrew was up to had this to say in November 1919 in the Glocke:

“Kautsky wanted to make a lot of money... and decided, therefore, to cause a political sensation.... He wanted to exploit the war. He wanted to dig deep into the pockets of the reading public.”

One would not say that there not so-called “Germans” who back then were willing to earn a few silver coins by betraying weapons caches, etc., to enemy military authorities. These were, and remained, individual instances, and whenever such a traitor became known he had the contempt of all those who had remained decent. Only Jews and Jewish lackeys attempted to praise a dirty deed and to play it up as a good example.

The Jewish denunciations and actions that made Germany the guilty party for the World War were not individual cases, but rather followed a policy that above all aimed at forcing Germany and the German people into a lasting submission to Jewish rule. Calling on the enemy powers for assistance was simply a means to an end. Jewry’s unprecedented betrayal of the German people bore its fruit. The provisions of the dictate of Versailles were based on Jewish denunciations, and the Jew could not have hoped for a better way to demoralize and crush the German people. The path was open for him. Nothing of any significance in Germany was left independent of him, nothing escaped Judah’s command.

Even before the War, the German economy and the German financial system were almost exclusively a Jewish domain. Now they were absolutely so. This was the case not only for the Jews living in Germany, but for Jews all over the world, especially the Jewish billionaires in America, who became the rulers of the German people. Since the German people was made guilty for the war, it was forced to pay reparations. To meet the demands of the enemy powers, it had to take countless loans from Jewish high finance within Germany as well as abroad. These loans were granted only under the harshest conditions by Jewish bankers and financial hyenas, who “earned” vast sums, as each German learned from his own experience. The consequence of this policy of exploitation was that the German people, the German state, were plundered in an unprecedented way, while at the same time the Jew, particularly in Germany, rose higher and higher. Jewish bank and stock exchange capital in Germany and the rest of the world became Germany’s true ruler. In ways both visible and invisible, Judah guided Germany’s fate. Behind the scenes international bankers and stock exchange leaders were in charge, on stage, in the eye of the people, it was Jewish “ministers,” or those dependent them, both in the states and the Reich, who determined the fate of the German people, and their business.

[Lieferung 23 (November 1935)]

A look at the list of ministers in the past years shows how Germany was then governed. In the first and following revolutionary governments, we find these names: Hirsch, James Simon, Haase, Bernstein, Rosenfeld, Schlesinger, Wurm, Cohn, Bresin, Katzenstein, Weyl, Landberg, Gradnauer, Preuß, Cohn, Printz, Herzfeld, Heimann, Eisner, Bauer, Ludo Hartmann, Adler, Königsberger, Jaffé, Fliedner, Haas, Löwengaard.

In the workers’ and soldiers’ councils of 1918/1919 we find the names of the following “workers” and “soldiers:” Lewin, Manasse, Cohn, Fraenkel, Israelowicz, Löwenberg, Stern, Hertz, Knoblauch, Seeligmann, Hertzfeld, Lewinsohn, Ruben, Grünberg, Cohen, Katzenstein, Lipp, Toller, Lewinen, Kalliski, Landauer, Nathan, Sontheimer, Mühlbaum, Cromauer, Saubert, Mühsam, etc.

It did not occur to the German worker and the German soldier, who had fought for their homeland and the life of their people, that those who represented their interests in a supposedly victorious revolution were everything other than workers, and had done everything but protect Germany with weapon in hand. Instead, they were creatures whose subversive activity had succeeded in darkness. On one side of the speaker’s podium they proclaimed their strongest support for their audience’s interests, but on the other side they threw the heroism of unknown soldiers into the muck in the most outrageous manner.

The “Constitution of the German Reich,” which according to its opening words stemmed from the “German people” itself, was the work of none other than the Jew Dr. Preuß.

The Jews gained many seats in the “people’s representative bodies” in both the states and the Reich; in all the committees of the Reichstag and other such bodies, Jews determined Germany’s fate. Usually, these bodies did not need to make any decisions, for the decisions had already been worked out in the countless salons in which the “prominent people” of the time met. He who wanted to be significant, who wanted to have his say, opened such a salon, at which the “cream of society” met to decide things, based on what was offered and on their relationships with the ministers of the “people’s legislative bodies.” That Judah was among its own kind does not need to be said.

Germany was a playground not only for the Jews who lived here. The selling out of Germany lured them from all corners of Europe, particularly the children of Moses from the East.

At the same time that tens of thousands of peoples comrades were leaving the homeland, and had to leave it, because it could no longer provide them with what they needed to survive, an endless horde of racially foreign elements crossed the eastern border of the Reich to take whatever they could from the continuing decline. This fact alone proves clearly the Jew’s role as a parasite and destroyer of any form of labor.

Between 1910 and 1925, 75,000 Jews immigrated to Germany. They particularly settled in big cities. Thus, the percentage of Jews in Breslau rose to 15%, in Berlin to 20%, in Altona-Hamburg to 25%, and in Magdeburg to 32%.

Since immigration was difficult during the war years, the main part of this migration occurred in the years after the revolution of 1918, reaching its high point in 1922/23 as Germany suffered the worst of the great inflation.

During these years, there was nothing left in Germany that was not controlled by the Jew, or that was not at least under his influence.

We have already considered the power of Judah in politics. It was no different in the economy, in cultural life, etc.

The Jew in the German economy

An examination of the three main areas of the German economy, agriculture and forestry, industry and the trades, and trade and commerce, shows clearly what the Jew had in mind.

Agriculture and forestry, which require hard labor for limited pay and a hard life, were not for him. Only 1.7% of the Jewish population worked in this branch of the German economy. There are no reliable statistics available, but one can assume this small element working in agriculture and forestry was not to be found behind the plow or working in the forests, but rather in leading positions in this branch of the economy.

Although the Jew was not inclined toward agricultural labor, he was at the forefront of commerce in agricultural products. The exchanges for grain, flour, fat, and eggs, to name only a few, were his field of endeavor. He sat in the breadbasket of the German people, and could set the prices higher or lower, depending on what pleased him. In the fall when the farmer was forced to sell his harvest to get the money he needed, prices had to be low. But when over the course of winter and spring these important products were needed by the public, prices had to rise. The difference between the buying and selling prices was the “profit” of the Jewish grain trader, or whatever he was called.

The Jew was significantly better represented in the second branch of the German economy, industry and the trades. Around 25% of the Jews were found in this branch of the economy. Given the Jew’s natural disinclination to working with his hands, one can assume that this percentage was not found in the trades, but only in industry.

But the real domain of Jewry was in the third branch, trade and commerce. Here he was in his element. 59% of the Jews were active in this part of the economy. In comparison, only 17% of the German population worked in this branch.

Some statistics: The board of the Berlin Stock Exchange consisted exclusively of Jews. — Of the 147 board and committee members of the Berlin exchange, 116, or 80%, were Jews.

When one considers the number of department store, which grew both in number and sales year by year, and realizes the steadily increasing Jewish control, it becomes clear why in conjunction with Jewish bank capital Judah’s position in this area was so strong and extensive. Nothing could happen that the Jews did not like.

What had been promised to the Jew seemed to be fulfilled: “The Lord your God will bless you, as he has promised. You will lend to many peoples, and borrow from none. You will rule over many peoples, but no one will rule over you.”

The Jew seemed to have achieved his promised paradise, where he did not have to labor, where he did not have to earn his bread by the sweat of his brow. This last phrase shows clearly what the Jew thinks of labor. The millions of our German people’s comrades who were forced into involuntary vacations by the failures of the past system certainly would not have seen their unemployment as a blessing, but rather as a curse. The Jew, however, sees labor as a curse imposed on him, so long as he does not succeed in gaining the power that makes it possible for him to make others work for him so that he can live in paradise or indolence.

Jewry in the civil service

With his usual determination, the Jew wormed his way into the German civil service apparatus, which is a model to the world. Here, too, he was not interested in the lower-level positions where one had to work hard and bear great responsibility for little pay, but rather in the upper-level and the highest positions. Only 0.7% of the Gentile population were top officials, but 2.6% of Jews were.

Within the German civil service, the legal system was of particular interest to the Jew. Here, the Jew sat in a position from which it was possible for him to force his will on his host people, enabling him to work on reaching his goal.

Of the 1062 judges in both state courts and the supreme court of German, 239 were Jews. That is 23%, or 23 times their percentage of the Jewish population in Germany. Of the nearly 6,000 judges in the whole of Prussia, about 7.5% were Jews. Of this 7.5%, or 430 Jewish judges, 12 were state court or senate presidents, and a further 109 were on appeals courts or district courts. About a third of Jewish judges in Prussia were in the highest civil service positions.

An even worse picture of Jewish dominance is clear when one examines attorneys. The flow of Jewry into this profession did not happen by chance. Here Jewry had the opportunity to practice the arts of distortion and concealment without any restrictions, things close to its nature.

Of the 3,400 attorneys practicing in Berlin, 1,850, or 54%, were Jews. Of the 11,800 attorneys admitted to practice in Prussia, 3,400 were Jews. Jewry made up about a third of notaries. Of the 33 members of the board of the bar association in Berlin, 22 were Jews. All the offices of the association were in Jewish hands. The officers of the highest legal association, the Reich Bar Association, were also all Jews.

Jewry and doctors

The influence and power of the Jews in the German medical profession was no less. To give only one example, 48% of doctors in Berlin were Jews. 68% of school doctors were Jews, as were 68% of welfare doctors. About half of all Berlin hospital directors were Jews, and about 38% of the dentists. It is interesting to note which medical specialties attracted the Jew. He particularly preferred these specialties: pediatrics, mental illness, skin and sexual diseases, and gynecology.

It is probably not necessary to discuss why the Jew preferred these fields. In treating children, he had the opportunity to influence them in the desired direction at an early age. The mentally ill who were entrusted to his care were mostly more or less helpless creatures in his hands. The expensive treatments for skin and sexual diseases brought corresponding profit, and this type of treatment particularly appealed to the Jew’s erotic interests. But he was most energetic in the field of gynecology. Here he not only made material profits, but his patients also became victims of his spiritual and physical poisoning. One should realize that the number of cases that have become known since the takeover of power in which Jewish doctors assaulted or attacked German women is only a fraction of the actual number of cases, since many victims kept silent out of shame or for some other reason.

This is not an empty accusation, but rather is supported by incontrovertible facts, which is shown by an area that increased during the System Era [1918-1933]: Offenses against Paragraph 218 (abortion). Many cases have come to light since the takeover of power in which these creatures, these Asian lechers— one can no longer call them human beings — did not hesitate to exploit the women entrusted to their care in the most brutal and vulgar ways. The victims were not only charged enormous fees for this criminal offense, but also had to submit to the animal inclinations of their Jewish “helpers,” even just a few days before delivery.

The reasons for Jewish interest in medical science is shown to us, for example, in one of its most “famous” representatives in this area Magnus Hirschfeld, who has since passed on. Under the high-sounding name of a sexual research institute, this Jew set up a regular bordello. A nudist colony was also part of the sexual investigations of this Asiatic. He established it on a lake in Mecklenberg, from which boating excursions by naked followers of this Semite polluted the splendid German Baltic area.

The Jew in the arts, literature, and the press

[I leave five pages on Jews in the arts untranslated.]

[Lieferung 24 (December 1935)]

Even if all these things are indisputable, but must be accepted, there are still enough people today who believe that they have to defend the Jews. These people see the will to save the German people from the danger that threatens them because of this foreign element in its midst as if the Reich were only looking for a scapegoat for its problems. They believe that we are attempting to blame the Jew for everything bad in past years, and that hatred against “successful” Jews is the reason for it all.

Reichspropagandaleiter Dr. Goebbels gave the appropriate answer at the Reich Party Rally in 1933 when he said:

“It is not as if we are making the Jew the only person responsible for the German spiritual and economic catastrophe. We know all the other causes that led to the collapse of our people. But we also have the courage to recognize his role in the process and to call it by its proper name.”

We know well enough that the decline of the German people could be seen in various places even before the collapse of 1918, and that there were other reasons for Germany’s fate. Everything cannot be blamed on Jewry and its effects. But we also know that many, many things along this catastrophic path were caused by the systematic work of the Jew, or encouraged by his best efforts. And we also know, and have had enough evidence in the past fourteen years of the System, that Jewish efforts were directed at the collapse of the German people, because only through that would the way be free to the goal Jewry had had from the beginning, namely Jewish dominance over Germany.

What happened between 1918 and 1933, however, is nearly 100% the fault of Jewry, even if in some individual areas of individual things the Jewish destructive work was indirect rather than direct.

The Führer’s appointment as chancellor hit the Jewish camp like a bomb. And just this effect that the news had on Jewry is clear proof of the false, lying, and slanderous Jewish nature. Germany had not yet taken any measures against the Jewry after Adolf Hitler had been appointed, so no one knew what the future of the Jew would be in Germany. Nonetheless, a Jewish campaign of lies and slander against the new state began immediately throughout the world. Every day, thousands of sources around the world spread the most poisonous horror stories about the sufferings and persecution of the Jews in Germany. There were stories that thousands of Jewish men and women had been slaughtered; there were even pictures of these alleged events happening in Germany. The goal was to arouse the world’s anger against Germany and its new leadership for these alleged oppressive and strangling measures against Jewry. Note that all this was occurring at a time when Germany had yet to take a single measure against Jewry. That was irrelevant for Jewry. Its cries against Germany were not intended to protect the physical and spiritual condition of its racial comrades in Germany, but rather they were intended only to regain the dominance over the German people that it had lost on 30 January 1933.

Jewry throughout the world knew that it could conduct its battle against National Socialist Germany only through lies, slander, distortion, and dirty tricks, for this race knows nothing about the love of truth, and it knew that truth could not rouse people against Germany, for nothing had been done, and nothing would be done, in Germany that could not stand the light of day, or that would give cause for anti-German attitudes.

Besides that, foreigners who came to Germany expecting to find hundreds of Jewish bodies piled up at the border crossing station were astonished when they not only did not find such things, but when they had to conclude that the rumors in the Jewish world press about the persecuted and oppressed German people were false, since they met a people that did not feel persecuted and oppressed. In fact, it was a people that had never felt so hopeful, or believed in its future so much as now, when it was under the “terrible, bloody Nazi dictatorship.”

Well, what has been done to the Jewish population in Germany so far? In looking at these measures, even the last people’s comrade and the last foreigner will have to grant that the National Socialist state had done nothing and demanded nothing unfair, particularly in comparison to the damage that the Jew did to Germany over the past fourteen years, and in comparison to the methods that Jewry has used to incite the whole world against Germany. The measures can only be termed harmless. They show that the German is not able to hate or take revenge, which the Jew, on the other hand, is a master of.

What has the National Socialist state done? Its measures have defended against the greed and arrogance of a tiny minority of the total population, and worked to protect the German people that has been entrusted to its care from Jewish greed and arrogance.

The corrections to the former condition were begun by the Law for the Restoration of the Professional Civil Service. Under this law, non-Aryans in the civil service were retired or released from positions. Measures corresponding to this law were taken in other professions as well, particularly for attorneys (notaries are civil servants), patent attorneys, doctors and dentists working with public insurance plans, and holders of volunteer positions in the welfare system. The “Aryan Paragraph” has also been extended to the Wehrmacht.

Not all non-Aryans have been removed from the professions mentioned. The rules regarding non-Aryans do not apply to those where were already working in their professions on 1 August 1914, for front soldiers of the World War, and the children, parents, and widows of non-Aryans front soldiers who fell in the war.

Civil servants in publicly supported religious organizations are also exempted. The positions of Jewish teachers and volunteers working in Jewish schools, or who were appointed under special regulations because of the fact that they were Jewish, are also not affected by the racial legislation.

Besides the measures discussed, the racial legislation must also ensure that Jewish influence be kept within the desired boundaries.

The civil servant legislation follows these lines. The Reich Civil Service Law of 31.3.1873 (as revised on 30.6.1933) states that only persons of Aryan descent may be appointed as civil servants, and that Reich civil servants who marry a person of non-Aryan descent be relieved of their positions. Non-Aryan persons can in exceptional circumstances be appointed civil servants in cases of compelling national interest.

The Law against the Overcrowding of German Schools and Universities of 25.5.1933 is a further regulation affecting the Jews. This law deals with the imbalance between the need professions have for well-trained people and the actual attendance at upper-level schools and universities. The allowable percentage of Jewish pupils and students is fixed at a so-called quota of 1.5%.

The figure is somewhat above the percentage of Jews in the whole German population, which is 0.9%

The future make-up of the other professions is modeled after the guidelines for civil servants. One exception is that editors, and also the spouses of non-Aryan persons, can be approved if the marriage was concluded before 4.10.1933. That Jewish editors can work for Jewish newspapers is consistent with the spirit of the law, but is expressly stated in the Editors’ Law.

There are special requirements only for the new farming class under the Reich Hereditary Farm Law. Under this law, a person with Jewish blood is not suitable to be a farmer. The applicable date is 1.1.1800 [that is, farmers had to demonstrate Aryan ancestry that far back]. This strict regulation to keep the blood pure from Jewish mixing is in no way a particular hardship for the Jews. Only 1.7% of all German Jews are employed in agriculture and forestry. Only a small percentage of them would meet the other qualifications necessary to be a farmer.

Finally, the law of 21.4.1933 requires that animals can be slaughtered according to Jewish ritual only after the animals have been anesthetized.

Besides these laws, there are the “Nuremberg Laws” approved by the Reichstag, meeting in Nuremberg, on 15.9.1935. The Reich Citizenship Law states that only Reich citizens enjoy full political rights, and that a Reich citizen may only be a person of German citizenship or of related blood who through his conduct proves that he is willing and able to loyally serve the German people and the Reich. The Law for the Protection of German Blood and German Honor bans marriages between Jews and citizens of German or related blood, and also regulates extramarital sexual relationships between those of Jewish and German blood. Through these last two requirements, the National Socialist state took a measure that Jewry followed strictly over the millennia of its existence, and demanded absolutely of those who belonged to its race and religion. The Jewish people followed this policy of racial separation strictly over hundreds of generations, proven by the fact that the Jewish people not only survived over the millennia but even increased in number. Now that the National Socialist state has applied the same requirements for Aryan people that Jewry has followed for millennia, Jewry is raising a cry against it throughout the whole world.

And what has been the result of these measures so far? The following statistics prove that the measures so far taken were only to alleviate the worst conditions, that is, to reduce the unacceptable numerical excess of the Jew in various areas.

Since the “Law on the Consolidation of the Legal Profession” of 7.4.1933 in Prussia, the number of non-Aryan attorneys has been reduced by 1,364; of them, 1,034 attorneys were terminated because of the law, and a further 280 for other reasons. There were 3,370 non-Aryan attorneys in Prussia as of 7.4.1933, so the number has been reduced by about one third. The percentage of non-Aryan attorneys in Prussia before “The Law Consolidation of the Legal Profession” was 28.8%; today it is still 18.4%. Of the 2,051 non-Aryan notaries in Prussia as of 7.4.1933, 1,055, or about half, have been terminated because of the Law on the Consolidation of the Legal Profession. In percentage terms, before the law 33% of notaries in Prussia were non-Aryan, today the figure is still 16.3%.

The statistics on doctors are as follows: At the start of the National Socialist revolution, there were 6,488 Jewish doctors in Germany. There were 50,000 doctors in Germany, so the Jewish percentage was 13%. Berlin alone had 3,000 Jewish doctors. Over the course of 1933, 578 emigrated. The total number of doctors who emigrated was less than 10%, so more than 90% remained in Germany. 1,667 non-Aryan doctors were excluded from health insurance plans, of whom nearly 500 emigrated. 1,199 remain in practice in Germany, and more than three times as many, 3,641, remain able to treat insured patients. The remaining 1,070 doctors are in part those who want to be approved, but the larger part are old or incompetent doctors, or doctors who for whatever reason in the past did not work with a health insurance plan.

Of the 5,900 Jewish doctors who still live in Germany today, 3,500 are general practitioners and 2,400 are specialists. The average percentage of non-Aryan health insurance doctors, in comparison to the total number of doctors, is 11.4% today. Non-Aryan health insurance doctors are particularly represented in big cities. The average percentage there is about double that of the Reich as a whole. The big city average of 26% is significantly exceeded in a series of cities, namely Berlin with 43%, Breslau with 39.8%, Frankfurt (Main) with 38.7%, Hamburg with 28.9%, and Königsberg with 27%.

From these statistics, it is clear that even the biggest friend of the Jews, if he is honest, has not the slightest grounds to speak of a persecution of the Jews, or even of “barbarism.”

The National Socialist state has taken defensive measures to protect the German people and its race. On the other hand, if we look at the measures the Jews have taken throughout the world against the new Germany, and the way that the Jew has presented himself as a victim of persecution, depending on the stupidity, or at least the ignorance, of the world public, even the last people’s comrade can see without difficulty how necessary the measures taken by the National Socialist state were.

Then there are the “concerns” that certain circles have as to whether it might not have been better, or still would be better, to give up on the Jewish Question. If the new Germany had followed this line of thinking, it would have given those who did all in their power to harm and weaken their host people over fourteen years the chance to continue their harmful activities. One does not need to discuss what would have become of the constructive activity of the new state, and what would have resulted.

A trial last winter in the Egyptian capital shows how Jewry would have conducted its subversive activity in Germany. Furthermore, the German people can see from this trial and its outcome before a so-called neutral court how just its defensive battle against the Jewish element is. This trial, which is of great significance for the new National Socialist Germany, and the National Socialist movement in particular, shows the hypocritical and criminal methods with which Jewry works to destroy its opponents. Jewry called this trial a conflict between Hitler-Germany and World Jewry from its beginning. This trial should be part of the armament of each National Socialist in his educational work about Jewry.

Some background to the trial. Shortly before the takeover of power, long before the point when Germany took its first measure that affected the Jewish population, the Law for the Restoration of the Professional Civil Service, the so-called Jewish League for the Defense against Anti-Semitism in Cairo sent the local press an open letter directed to the deputy prime minister. It called attention to “the great danger of National Socialism in Egypt.” It should be noted that at this point, there were about twenty party members in all of Egypt and about 500 Germans, as opposed to 80,000 Jews. The open letter by itself showed the hypocritical manner in which Egyptian Jewry claimed that this handful of Germans was a danger.

This open letter was the signal for a full attack in the Jewish press and Jewish meetings against National Socialist Germany. Germans in Egypt, and National Socialists in particular, were slandered and abused in the crudest ways, and everything possible was done to persuade the government to take measures against the Germans. To give only one example, the Jewish press reported that one of its spies had taken part in the National Socialist birthday gathering for the Führer, and that in the refrain of the Host Wessel Song, the following words were sung: “When Jewish blood reddens the blades of our knives, our hearts are filled with pleasure and satisfaction.”

Simultaneously, a boycott of Germans and German products began on 20 April 1933.

In response to this Jewish calumny, some German men published a pamphlet that laid out the reasons that the National Socialist government passed the Aryan legislation. This pamphlet was merely a collection of factual statistics that laid out Jewish foreign infiltration and the defensive measures taken against it. It was 13 1/2 pages long and written in German, so it was readable only by the very small circle of those who spoke German.

Jewry, however, believed that it could use this pamphlet to attack National Socialism in Germany. It believed that it had found in this mixed Cairo court [Egypt was still under partial British rule, and this was an international court], a place that, since it was ignorant of the true state of affairs, would have to rule for the complaintant, the Jew, and therefore give National Socialism a black eye in the whole world.

How was this done? First, the Jew who filed the suit had to feel injured, had to feel that his honor was wounded, by the pamphlet. With genuine Jewish cowardice, no one involved in the Jewish press campaign of libel took on the task, none of the editors or revolver-journalists of the Jewish newspapers appearing in Cairo, but rather a totally unknown Jewish moneychanger whose ancestry was anything but Egyptian. This little Jew hoped for damages that would repair the damage to his wounded honor.

The reason that none of the leading Jews made the charge was that, following genuine Jewish methods of twisting the truth, if the case were lost, it could be presented not as a loss by World Jewry, but rather the loss of a case by some insignificant person.

That, however, did not stop Jewry in Egypt, and World Jewry in general, from using every available means to turn the trial into a Jewish victory and a defeat for National Socialism. Attorneys and legal experts were brought in from Paris. The Jewish press throughout the world focused on the trial, and all the Jewish newspapers ran big headlines about the reckoning with National Socialism that was going on in Cairo, which would finish it off. The victory dances over the assumed victory in the trial knew no limits, which made the outcome all the more terrible for them. The civil court, headed by an Italian, and with Egyptian and British judges, rejected the Jewish complaint as inadmissible. The moneychanger was ordered to pay the costs.

Jewry had at first believed that his mixed court in Cairo would be a willing tool of its agitation propaganda, which it flattered in the greatest possible way during the trial, but its attitude changed entirely after its total defeat. Now the Jewish press quickly said that it was really of no significance, that the judgment had no claim to validity.

Still, the Jews in Egypt, with the support of all of World Jewry, could not resist from appealing the civil court’s decision. The decision of the appeals court, headed by a Belgian, and with panel consisting of an Englishman, an Italian, and two Egyptians, came to the same conclusion as in the first trial.

For Germany and the German people, this trial made clear how correct the Führer’s actions, and his attitude toward this Asiatic-Negroid race, are. During the previous fourteen years, Germany had daily experienced within its own borders what played out in the months of the trial in Cairo: Jewish lies, slanders, distractions, insinuations, etc. The Führer’s takeover of power not only cleansed the German justice system, it cleansed all of German life. The National Socialist government also provides the guarantee that such things as happened in the previous fourteen years in Germany, and in the Cairo trial, will be impossible in the future. It is important that independent and unbiased foreigners, the head and judges of the mixed court in Cairo, recognized the truth and correctness of the National Socialist battle against its oppressor, Jewry, and in its verdict came down on the side of persecuted Germandom.

Because of the educational work of the Führer and the National Socialist movement, the German people has learned to recognize the role of the Jew in Germany. Over the two and a half years that National Socialism has ruled Germany it has proven that despite the endless chicaneries, oppression, and persecutions that it endured, particularly during the System Era, it is responding not with hatred or revenge, but merely wants to guarantee its own possessions and its own future. It demands only a reduction of the influence of this foreign race to a level appropriate to its percentage relative to the German people, and that in those positions and occupations that determine the fate of the German people only members of its own race be allowed. It would never occur to the Jew to make Gentiles judges in a Jewish national state, or to let them determine that fate of the Jews. We claim for ourselves only that same right, that the German people in Germany be ruled by German people.

[Page copyright © 2008 by Randall Bytwerk. No unauthorized reproduction. My e-mail address is available on the FAQ page.]

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