Freemasonry and Judaism - Leon de Poncins |
There is no doubt that the Jews possess a well-disciplined organization. It is almost impossible for a non-Jew to penetrate the secret details, but its external manifestations show a hidden authority and power which are undeniable.
Thus during a visit to Jerusalem, one of them, Chaim Weizmann, had said, speaking to the British authorities:
"We shall have Palestine whether you wish it or not. You can hasten our arrival or retard it, but it would be better for you to help us, for, unless you do so, our constructive power will be transformed into a destructive power which will overturn the world."
About the same period, in the United States, a Jew, Bernard M. Baruch (Advisor to Presidents Wilson and F. D. Roosevelt), said to a committee of Enquiry of the American Congress:
"I have probably had more power than any other man has had during the War."
And some have added: He might have said: "We Jews had more power than you Americans had during the War", and it would have been true.
In giving to this power the name of government we may be using a word which is open to question, but that makes no difference to the fact that the Jewish power does exist, that it overthrew Russia, and that it boasts of being able when necessary, to make the English and American governments comply with its wishes. The struggle of the Jews against President Taft in 1909 and the defeat of the latter show that this is not a groundless assertion.
Elsewhere, on several occasions, we have seen the Jewish Organizations set in motion the Jewish masses, and these movements have always been characterized by rapidity and mass action, thus proving that the Jews were solidly united among themselves by their organizations.
The chief Jewish organizations, more or less hidden, but nevertheless known with certainty are:
Are there other organizations more occult than these? We do not know. It is nearly certain that perquisitions at the centers of the above mentioned organizations would produce some interesting discoveries, but it is even more certain that no present government would dare to undertake them.
[Note: This study of the Kahal is a summary of the work of Mgr. Jouin, Le peril Judeo-maconniqee, 1919-1927. The part concerning the Kahal is denied by western Jews. The question may fairly be considered opened to discussion; it is here offered for that purpose, hoping that some light will then be thrown on the subject.]
Sources and Bibliography
"The Book of the Kahal by Jacob Brafman, is the chief and even the only source of our information. More than the Talmud and the Schulchan Arukh, and generally speaking the doctrinal works of the Jews, the acts of the Kahal are enveloped in mystery. They must remain secret and woe to him who dares to reveal them: he exposes himself to anathema, excommunication and often death.
"However Brafman had this audacity. Of Russian nationality and Jewish origin he became converted to Christianity at thirty four years old. He had long studied the social organization of the Jews in Russia and in 1858 he had presented to the Czar a memorandum on this subject. Having succeeded in being able to consult a considerable number of these acts of the Kahal he became thoroughly informed, and in 1870 published at Vilna, in Russian, his book on the Kahal. The impression produced was such that the government proposed to intervene against this occult jurisdiction of the Jews. But the Jews acted as they are wont to do in such circumstances. They obtained possession of nearly the whole edition and destroyed it. However a few copies escaped their vengeance and so permitted a French translation which appeared in 1873 under the title Livre du Kahal. Materiaux pour etudier le Judaisme en Russie et son influence sur les populations parmi lesquelles il existe, par J. Brafman, traduil par T. P. Odessa, imprimerie L. Nitzsche, 1873. (Book of the Kahal: Materials for the study of Judaism in Russia and its influence among the people thereof)
"It is an Octavo, of four books and 256 pages divided into two parts. The first forms the work itself and contains 17 chapters and 93 pages only. The second is a valuable collection of acts of the Kahal. Brafman was able to examine about a thousand and he published in entirety 285, which belong to the period 1795-1818. This French translation has itself become almost unprocurable, and it was by good fortune that the Revue Internationale des Societes secretes was able to have a copy photographed.
"In the absence of the original work, another book may be consulted which has been so much inspired by it as to be almost a reproduction. This is the Russie Juive by Kalixt de Wolski, a work published in French by A. Savine in 1887 at Paris. Let us hasten to add moreover that this adaptation had the same fate as the book on the Kahal and that it is almost as rare.
"It is by the book of Wolski that L. Vial was finally prompted to write the beginning of Chapter VII of the second part of his interesting study on Le Juif sectaire ou l'intolerance talmudique which appeared in 1889 published by M. Fleury in Paris. This gives an excellent and reliable summary of the question. " (Jouin t. V; p. 91-92).
For the Jews we know that the Talmud is the law. The law finds its formula summed up in the Schulchan Arukh which represents the code. From Jouin, Le peril Judeo-maconnique:
"It is a question of application. The daily practice of the law exacts, as in all societies, an executive and judicial power, which, among the Jews, belongs to a restricted group of magistrates. This ruling body is called the Kahal.
"The Kahal is the assembly of the representatives of Israel. The institution dates from the most ancient times. It was already in force under the democratic system founded by Moses.
"Later at the time of Christ, the Kahal had become, according to the expression of the Jewish Encyclopedia. "The centre of Jewish life". Under the form of the Sanhedrim it was the Kahal which dealt with affairs of state, not only from the religious and judicial points of view, but also in administrative and legislative questions.
"In spite of its dispersion the Kahal did not lose either its authority or influence. The institution safeguarded by centuries of tradition retained its power. But it no longer worked in the full light of day and remained confined to the Ghettos. However in 1806 Napoleon attempted to restore its glory by founding the Grand Sanhedrin of France to which was assigned the mission of regulating the social condition of Jews in reference to the judicial stale of the various countries in which they were scattered. The Emperor was not long in perceiving that he had lacked foresight. He wished to limit the encroachments of Israel and he soon saw arrayed against him "that mysterious power of finance against which one cannot resist, even when one is Napoleon", as Leon Say once said in a speech from the Parliamentary tribune.
The Kahal in General
"The Kahal possesses legislative and executive power. The Beth-Dine is the Tribunal which assures respect for the administrative acts. Thus the Beth-Dine, although it represents the survival of the ancient Sanhedrim, is only the annex and complement of the Kahal. It is to the latter that sovereign authority belongs.
"Every Kahal whatever its importance, comprises two kinds of members: the magistrates and dignitaries, that is to say the Kahal itself, and the subordinate staff: The dignitaries constitute the Grand Council and enjoy a sovereign authority over the Jewish community of the region.
"The Kahal is the regulator of Jewish life. Its role is in fact, in each district to take up the defense of the community. It deliberates and ordains in the situations created by events, and decides what measures should be taken. Thus it enters into the daily life of every Jew, whom it directs, to some extent, in all circumstances.
"It regulates religious, civil and commercial questions, the social hierarchy, . . . etc.
"This discipline which the Kahal imposes on all members of the community is compensated by the care which it takes to protect their interests. This ever wakeful solicitude helps us to understand Jewish exclusiveness of which it is a manifestation. The vigilance of the Kahal in practical affairs is the complement of the anxiety which the rabbis showed throughout the ages to maintain the Judaic law above the nations. Israel refuses to be incorporated in the peoples which give it hospitality. It only accepts such of their customs as harmonize with its own tendencies.
"For the rest it stands on guard not to allow the prerogatives which it has given to itself in the course of centuries, to be encroached upon. The Kahal is ceaselessly vigilant so that positions once gained should never be abandoned, and that advantages obtained should be perpetuated in spite of attempts which are made to reduce them to naught.
"The attributes of the Kahal are of an administrative order; they concern above all the interests of the community. If it is a question of a law-suit, of litigation, of a crime, in a word, of a judicial or disciplinary matter, it is the Beth-Dine which deals with it. The Beth-Dine as we have already recalled corresponds to the Sanhedrim of ancient times. To-day however it no longer possesses the independence which it formerly claimed. It depends on the Kahal of which it represents only the judiciary section. It is to this tribunal that the Israelites have recourse rather than to the courts of the country in which they reside.
"The penalties pronounced by the Beth-Dine are of various degrees; They consist above all in fines and material punishments. In grave cases anathema is pronounced against the delinquent. This technical information is confirmed by a documented study of the Kahal of New York which appeared in The International Jew".
"[Footnote: In 1920 the Dearborn Independent, the paper of Henry Ford, published a series of articles on the Jewish question. These articles which were supplied with documentary evidence and were calm in tone, had so much success that the newspaper at once obtained a very wide circulation. These articles were subsequently published as a book called the International Jew.
"The Jews were deeply indignant, for the adversary was a serious one. They began a regular attack against Mr. Ford. The struggle which lasted several years ended in 1927.
"Mr. Ford, in the midst of vast financial operations, attacked by the Jews in the American courts, and recently the victim of a serious motor accident, which was reported to have been somewhat mysterious, wrote to the Jewish organizations an open letter retracting all that he had published against the Jews. The latter after allowing a certain time to pass in indecision accepted his excuses, and the actions in the Courts were stopped.
"Although the personal retraction of Henry Ford does not diminish the intrinsic value of the evidence he published we give this extract under all reserve required in the circumstances.]
There are Jewish lodges, unions and societies whose names are well known to the public, and which seem to be the counterpart of similar groups among the non-Jewish population, but these are not the groups upon which to focus attention. Within and behind them is the central group, the inner government, whose ruling is law and whose act is the official expression of Jewish purpose.
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. By concealment is meant the fact that they exist in such important members and touch vitally so many points of American life, without their presence being suspected.
If a vote of New York could be taken to-day it is doubtful if one per cent of the non-Jewish population could say that it had ever heard of the New York Kehillah, yet the Kehillah is the most potent factor in the political life of New York to-day. It has managed to exist and mold and remold the life of New York, yet very few people are the wiser. If the Kehillah is mentioned in the Press, it is most vaguely, and the impression is, when there is any impression at all, that it is a Jewish social organization like all the rest.
The word "Kehillah" has the same meaning as "Kahal" which signifies "community", "assembly" or government. It represents the Jewish form of government in the dispersion. That is to say, since destiny has made the Jews wanderers of the earth, they have organized their own government so that it might function regardless of the governments which the so-called "gentiles" have set up. In the Babylonian captivity, in eastern Europe to-day, the Kahal is the power and protectorate to which the faithful Jew looks for government and justice.
The Peace Conference established the Kahal in Poland and Roumania. The Kahal itself is establishing its courts in the city of New York. The Kahal issues laws, judges legal cases, issues divorces—the Jew who appeals thereto preferring Jewish justice to the justice of the courts of the land. It is, of course, an agreement among themselves to be so governed . . .
The New York Kehillah is the largest and most powerful union of Jews in the world. The centre of Jewish world power has been transferred to that city. That is the meaning of the heavy migration of Jews all over the world towards New York. It is to them what Rome is to the devout Catholic and what Mecca is to the Mohammeddan. And by that same token, immigrant Jews are more freely admitted to the United States than they are to Palestine. [State of Israel was not declared independent until 1948].
It is a strange and really magnificent spectacle which the Kehillah presents, of a people of one racial origin, with a vivid belief in itself and its future, disregarding its open differences to combine privately in a powerful organization for the social, material and religious advancement of its own race to the exclusion of all others.
The Alliance was founded by Cremieux in 1860. According to M. Butmi it groups together the chief Masons of the world. Having under its orders all the Masonic, Martinist, Frankist and Zionist organizations it is like a Masonic Senate with an international influence.
"The success of this institution is in great part due to the considerable sums at its disposal and which come from its rich members who endow it generously, in particular from the famous constructor of railways in the Balkans, the Jewish Baron Maurice Hirsch."
The Alliance Israelite has world-wide influence and to it is largely due the present League of Nations which is the Jewish realization of an idea pursued and demanded by them with insistence: indeed in 1864 the Archives Israelites, organ of the alliance, published a declaration of one of its members, Levy Bing, demanding the establishment of a supreme Jewish tribunal to judge disputes between the nations.
"If little by little, said he, personal vengeance has disappeared, if it is no longer allowed to do justice oneself, but rather to turn to judgements generally accepted and disinterested in the litigation, is it not natural, necessary and far more important to see shortly another tribunal, a supreme tribunal, vested with power to judge great public contentions, complaints between nations, giving final judgement, and whose word would be law? And that word is the word of God, pronounced by his eldest sons the Hebrews, and before which all nations would bow with respect, that is to say the universally of men, our brothers, our friends, our disciples.
The order of the Bnai-Brith is an order of international Freemasonry reserved exclusively for Jews (they demand to be admitted to all societies, but they nevertheless prohibit non-Jews from entering theirs).
It was founded in New York in 1843 but at present its headquarters are at Chicago.
It divides the world into 11 districts of which 7 are in the United States. The number of its lodges is about 500 with nearly a hundred thousand adherents.
The four members of its executive committee who do not live in the United States are respectively at Berlin, Vienna, Bucharest and Constantinople. There are lodges throughout the whole world. The names of the directors (at least those, who are known) are the same as are to be found in all the great Jewish organizations, the same names which crop up again and again.
Nobody has cast doubt on the importance of the Bnai-Brith. When in 1909 the United States Government denounced the Commercial Treaty with Russia. President Taft, putting the interests of his country before Jewish interests at first resolutely opposed this rupture, but without success for he was speedily vanquished.
In order to show clearly that this sacrifice was mainly due to the Bnai-Brith the President presented it with the pen which had served to notify Russia of the denunciation of the treaty.
There is moreover no candidate for the Presidency of the great American Republic who does not court the friendship of this order. According to well informed sources there is in the Bnai-Brith a superposition of secret societies ending in a single governing power. Above the Bnai-Brith are the Bnai-Moshe, then the Bnai-Zion and finally the hidden centre of supreme command. I can only mention it without proof.
Here is what Elie Ebehlin, author of Les Juifs d'aujourd'hui (The Jew of Today) says on this subject:
The Poale Zion societies have assigned to the Jewish proletariats the final aim of creating a Jewish socialist state in Palestine. The following are some extracts from the programme of the party:
"Poale Zion works for the creation of a political and national centre in Palestine; it extols an active struggle against the existing social order . . . Poale Zion adopts the progamme of the international socialist party which, tends to the abolition of capitalist society and to the establishment of a socialist state . . . The party considers the establishment of a national and political centre in Palestine an essential condition for the existence and normal development of the Jewish people.
"Poale Zionism pursues its task in Russia, Austria, Palestine and elsewhere. At the present time it appears as the only international proletarian Jewish party. One of its fractions adheres to the Communist International, the other to the Socialist International."
Another party the "Bund" (union of Jewish workmen of Lithuania, Poland and Russia) had a similar programme but wished to see it realized in Russia and not in Palestine.
"The role of these parties in Russia and Palestine before the Great War has been considerable. Actually the Bund, considering that its programme has been realized in Russia has become merged in the Communist and Menshevik parties of the URSSR."
It does not seem an exaggeration to say that the Jews form a nation among the nations with powerful international organizations of which some are secret.
To conclude from this that these organizations are all under the sole direction of a hidden Jewish world government is hardly probable. If several manifestations of Jewish power (among others the Dreyfus affair, Jewish immigration into America after the War), have shown that there were international directions, on the other hand there are often in the bosom of Judaism violent disagreements.
I do not believe moreover that a sole central direction is needed to explain the unity of action of Judaism. The religious exclusiveness, the solidarity of the race the community of mind and of interest are amply sufficient.
It is the revolutionary and Messianic aspiration of a whole people rather than a conspiracy rightly so called. This tendency is thus summed up by Bernard Lazare:
"The Jew is anti-social in a state based on Christian (or rather religious) principles but has society any other base?"