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Old August 15th, 2014 #2
Sean Gruber
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The Jewish Question in Germany before 1933
1. Population and Social Structure of German Jews

First, it is essential to get an accurate picture of the numerical significance of the Jews in Germany in those days, including their regional distribution within the Reich and their social structure.

The results of the 1925 census — the last to be taken before National Socialism came to power — show that out of a total population of 62.5 million were 546,379 professing the Jewish faith. That is slightly under 1% of the total population.

It must be noted that this number stands only for Jews professing the Jewish faith, and not for those who accepted a Christian faith for some reason but are Jews by blood and race. No method existed for compiling statistics about the latter category. The only thing that one could do was to count Orthodox Jews. Only in recent times have the authorities in Germany set themselves the task of ascertaining how far Jewish blood has penetrated the German race. These investigations have not been concluded as yet; they involve much detail work. All the statistics that follow are necessarily based on the figures for Orthodox Jewry.

In spite of that, we have at our disposal some reliable data compiled by the Jews themselves. We refer to the work of Heinrich Silbergleit, The Jewish Population Problem in the German Reich [Die Bevölkerungsverhältnisse der Juden im Deutschen Reich] (Berlin, 1931). By basing our figures mostly on his research, we hope that we are placing ourselves beyond criticism as prejudiced antisemitics.

We have shown that the total percentage of German confessional Jews in 1925 was just under 1% (to be exact, 0.87%). But this does not address the regional distribution of Jews within the Reich. The rural districts of Mecklenburg, Oldenburg, Thuringia, and Anhalt had only a small Jewish population (between 0.16% and 0.32%), while the majority of Jews were concentrated in the large urban areas, particularly Prussia, Hamburg, and Hessen (between 1.05% and 1.72%). In Prussia, the largest of the German Federal States, the census showed that nearly 73% of the total number of Jews were concentrated in cities that had a population of more than 100,000. The corresponding percentage of the non-Jewish population was under thirty.

Comparing the results of the various censuses taken since 1871 shows that the number of Jews in the rural districts of Germany has consistently declined and that all urban districts have shown constant increases. This can be ascribed to a phenomenal domestic migration of German Jews to the large urban areas during the past fifty years. The main reason for this migration was the rapidly expanding Jewish emancipation in those days, which resulted from the German victory in the Franco-Prussian War.

One of the main targets of this Jewish migration was Berlin, the capital of the Reich, where the number of Jews tripled between 1871 and 1910 (from 36,000 to 90,000). In this metropolis, the center of national, political, and cultural activity, Jews established their headquarters. Here they were able to develop their own peculiar racial characteristics.

The 1925 census returns for Berlin showed that there were 172,500 Jews out of a total population of just under 4 million, 4.25%. This percentage is more than four times that of Jews in the whole German population. To put this another way: Berlin, the capital of Prussia, the largest of the Federal States, possessed 43% of the 400,000 Jews in Prussia.

A quarter of these 172,500 Jews in Berlin were foreign nationals. That fact alone clearly illustrates the lack of Jewish affinity for national ties and national sentiment. And nearly one-fifth or 18.5% of the 400,000 Jews in Prussia were aliens.

To be able to appreciate the significance of these figures, one must bear in mind that Jewry was able to acquire such numerical significance in the large cities despite the fact that it was subject to a number of restrictive factors. Constant immigration from the East drove the augmentation of these numbers, particularly during and after the War. It is this Eastern immigration of low-class, mean, and morally unscrupulous Jews that has given the Jewish question in Germany its particularly harsh note.

Another aspect of Jewish life is the comparative infertility of Jewish marriages, the evident and constantly increasing tendency to intermarry with Christians.

Statistics on intermarriage in Germany reveal that between 1923 and 1932 two out of three male Jews married Jewesses; the third married a Christian. In regard to Jewesses, in 1926 there were 64 intermarriages for every 100 purely Jewish marriages. Overall, there were 50 intermarriages for every 100 purely Jewish marriages. It is evident that the lopsided distribution of German Jews, their systematic migration to and concentration in the large urban areas, was an unsound policy, disastrous not only for the Jews but also for the national life of Germany.

But the structure of professional life also suffered from an unhealthy one-sidedness. Here statistics show that Jewry was a tree without roots, without anchorage in social life. This abnormal social composition can be seen in the fact that Jews preferred the commercial professions and steered clear of all manual work.

This can be checked by examining the trades records that were established in the various German Federal States in 1925. These records show the percentages of Jews employed in various kinds of work in Prussia, Württemberg, and Hessen.

TRADE AND TRAFFIC

Prussia: 58.80%
Würtemberg: 64.60%
Hessen: 69.00%

INDUSTRY

Prussia: 25.80%
Würtemberg: 24.60%
Hessen: 22.00%

AGRICULTURE

Prussia: 1.70%
Würtemberg: 1.80%
Hessen: 4.00%

It is often asserted that external pressure, political and social considerations as well as ghettoization and boycott, have squeezed Jews out of handicraft trades and forced them into commercial spheres. We must reply that in rural districts, particularly in Hessen-Nassau and the former province of Posen, Jews had every opportunity of working as farmers or craftsmen. There were certainly no restrictions placed on them. But they preferred to deal in cattle, corn, or fertilizers, and especially in money, which brought them rich reward.

The well-known Jewish economist Felix A. Theilhaber reported in The Decline and Fall of Germany Jewry [Der Untergang der deutschen Juden] (Berlin, 1921) his observations on the causes of Jewish disintegration. He confirms that so-called primitive production doesn't jibe with Jews. He admits that their racial talents force Jews into the so-called business professions as these are more easily able to guarantee commercial success and material security. He arrives at the following conclusion:
Agriculture has little material attraction for German Jews ... Racial instincts, traditions, and economic preconditions compel them to choose other professions ... Hence it is natural that certain types dominate in German Jewry, for example, clothiers, agents, lawyers, and doctors. Jewish characteristics and peculiarities are also evident in other branches (department stores, furs, tobacco, and even the press). One peculiar Jewish feature is the craving for individualism, the urge to become independent and wealthy.
Among the intellectual professions named by this Jewish author, medicine and law were the two most attractive. They were the professions that offered the most material gain. Jewish influence in these professions was therefore very marked and finally dominant.

In 1932 there were approximately 50,000 German medical practitioners, of which 6,488 — 13% — were Jews. That is to say, a figure more than ten times greater than that to which they were entitled on the basis of population ratio. It is worth mentioning in this connection that the majority of these Jewish doctors classified themselves as specialists in sexually transmitted diseases.

In Berlin, the capital of the Reich, the percentage of Jewish doctors was even greater. The figure was 42%, and for the panel doctors 52%. In the leading Berlin hospitals 45% of the doctors were Jews.

An abnormal and disproportionate state of affairs also existed in the legal professions, if compared with the population ratio. In 1933 there were 11,795 lawyers practicing in Prussia, and 3,350 or nearly 30% of them were Jews; of the 6,236 public notaries, 2,051 or 33% were Jews. In Berlin itself the total percentage was much higher, bordering 48,010 or 56%. One must also note that the administration of justice was chiefly in the hands of Orthodox Jews.

The situation was similar in regard to professorships at various leading German universities. Below are the statistics for three of these universities in 1931. Listed are not only the law and medical faculties but the philosophical faculty too, in order to show the abnormal Jewish penetration.

LAW

Berlin
Out of 44 lecturers: 15 Jews = 34%

Breslau
Out of 23 lecturers: 6 Jews = 26%

Frankfurt a. M.
Jewish lecturers: 33%


MEDICINE

Berlin
Out of 265 lecturers: 118 Jews = 44%

Breslau
Out of 101 lecturers: 43 Jews = 42%

Frankfurt a. M.
Jewish lecturers: 33%


PHILOSOPHY

Berlin
Out of 268 lecturers: 85 Jews = 31%

Breslau
Out of 107 lecturers: 26 Jews = 24%

Frankfurt a. M.
Jewish lecturers: 32%

Thus two of the most important phases of public life — law and public health — were in danger of coming under complete Jewish control.


*

Notes.

A Jewish tactic — maybe the most effective one — is to twist "merit" into a universalist term. They pretend that humans are alike — "equal before the law," the law of some imaginary global tribunal, or in the eyes of some desert god. The result is that you aren't supposed to care if Jews take your job, your country, your life; "let the best man win." You ought to smile, step out of the way, and wave goodbye to your family, culture, country, future.

For a contrast, look at Dr. Wiehe's argument. He says that the most important principle is race. Not a twisted universalist interpretation of merit. Race. From the Introduction (here):
Germany's attitude to the Jewish question can be understood rightly only if it is considered from the standpoint of a philosophy of history based on the conception of race as the fundamental factor of social evolution [...]. According to this philosophy, the differentiation and variety of the heterogeneous human races, and of the peoples who descend from them, constitute an essential element of the Divine creative purpose. Providence has assigned to each people the task of freely and fully developing its own characteristic traits. Hence it is contrary to the Divine purpose if a people allows its destiny to be determined by extraneous forces; and such a people will assuredly perish in the struggle for existence. The question of the intrinsic value of such forces is irrelevant. The sole thing that matters is that they are extraneous, that they have no part in or relation to the biological and traditional hereditary structure of the people they operate among. [Bolding added]
From this viewpoint, Wiehe can attack Jews effectively. He sees clearly they are taking jobs and professions away from Germans (Whites) — pushing Germans out. It doesn't matter if the Jews are better (or only seem better) at certain jobs. Whether they are better or not, whether they are competent or crooked, they aren't German. They aren't us, says Wiehe.

In the following chapters, Wiehe shows just what interracial merit really consisted of in Germany in the case of the Jews. It is an instructive picture.

Next week:
2. Jews in German Economic Life
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Last edited by Sean Gruber; August 16th, 2014 at 11:47 AM.