The Riddle of the Jew’s Success
THE JEW’S SUCCESS
Translated from the German by Capel Pownall
HAMMER-VERLAG / LEIPZIG
Theodor Emil Fritsch (October 28, 1852 near Leipzig – September 8, 1933) was a German antijudaist whose views did much to influence popular opposition to Jewish supremacism in Germany during the late 19th and early 20th centuries.
A believer in the absolute superiority of the Aryan race, Fritsch was upset by the changes brought on by rapid industrialization and urbanization, and called for a return to the traditional peasant values and customs of the distant past, which he believed exemplified the essence of the Volk.
In 1883 he founded the Hammer Publishing House.
One of Fritsch’s major goals was to unite all Jew-resister political parties under a single banner; he wished for opposition to Jewish supremacism to permeate the agenda of every German social and political organization. This effort proved largely to be a failure, as by 1890 there were over 190 various patriotic parties in Germany. He also had a powerful rival for the leadership of the patriots in Otto Böckel, with whom he had a strong personal rivalry.
In 1893, Fritsch published his most famous work, The Handbook of the Jewish Question also known as the Anti-Semitic Catechism which criticed the Jews and called upon Germans to refrain from intermingling with them. Vastly popular, the book was read by millions and was in its 49th edition by 1944 (330,000 copies). The ideas espoused by the work greatly influenced Hitler and his party during their rise to power after World War I. Fritsch also founded a journal – the Hammer (in 1902) and this became the basis of a movement, the Reichshammerbund, in 1912.
His better known book, The Riddle of the Jew’s Success was published in English in 1927 under the pseudonym F. Roderich-Stoltheim, and dealt with the negative impact that Jewish values and the centralization of the German economy in Jewish hands had on the German people. This book was recently republished by Noontide Press, and was the subject of a media controversy after it was banned by Amazon.com and other online book sellers.
Fritsch held the publication rights to the German edition of Henry Ford’s work The International Jew.
Chapter …………………………………………………………..……………………………………. Page
I Preface …………………………………………..……………………………………………………. 5
II Jewish Methods in the Economic Life …………………………………………………. 10
III Particular Business Tactics of the Jew ……………………………………………….. 29
IV The International Connection and Secret League of the Hebrews …….. 39
V The Peculiar Morality of Jewdom ………………………………………………………….. 53
VI An Explanation with Sombart …………………………………………………………….. 68
VII Jewish Successes in Modern Times …………………………………………………… 72
VIII The Stock-Exchange …………………………………………………………………………. 84
IX How Sound Business Methods are Forced Out of the Field by the Jews … 98
X Jewish Trade Specialities ……………………………………………………………………… 111
XI Moral Principles in Trade …………………………………………………………………….. 141
XII The Hebrews as Supporters of Capitalism …………………………………………. 154
XIII Business and Religion ………………………………………………………………………. 183
XIV The Race Problem …………………………………………………………………………….. 200
XV Origin of the Jewish Entity ………………………………………………………………….. 220
XVI The Influence of the Jew Upon Womankind ………………………………………. 242
XVII The Jews and the World-War ……………………………………………………………. 277
Concluding Words …………………………………………………………………………………….. 283
Errata ……………………………………………………………………………………………………….. 290
Moral Principles In Trade.
Many people consider themselves very clever when they impart the advice to the merchant, who complains that he is unable to hold his own against the Jews: do the same as the Jew! In reality, this amounts to the following: do not recognise any religious motives whatever in your mode of doing business, and descend to the level of a low money-grubber and voluptuary. The economic principle of the Jew threatens to trample under foot, in our time, all other higher principles of life. That, however, is no evidence of its superiority, but of the contrary — its moral inferiority; for, the supposition that, if all forces have free play, the better and the nobler must win, is erroneous.
On the contrary, what Goethe said, remains true for all time: Nobody should complain about what is base, For it remains all-powerful, whatever people may say.
So far as ordinary, everyday life is concerned, what is low and devoid of scruple wins invariably, if it is allowed free play — just as surely as the manners of the quadruped prevail over those of the civilised man if both are compelled to live in the same room, and to feed out of the same trough.
The task assigned to anyone, who has a desire to promote real culture, consists in subduing or eradicating what is vile, in order that it may not smother what is noble, before the latter can arrive at full development. Whoever is desirous of rearing choice plants in his garden, must wage incessant warfare against weeds and insect pests. Unfortunately in our time, the morality, belonging to the higher culture, has been neglected and forgotten, namely, the will to control, and the right to control, which is the prerogative of all that is noble. When one no longer dared to think, and to act like an aristocrat, everything became vulgar and plebeian; and the Hebrew is the leading dancer in the Cancan of vulgarity. He calls this descent into vulgarity “Progress”, and designates, on the other hand, everything of an aristocratic or noble nature, as out-of-date or reactionary.
Society, in former days, possessed an organic structure; it separated itself, practically automatically, into classes, whose rights and duties were conscientiously defined and graduated.
Thus, a genuine social and moral order came into being, which secured to each man such prosperity as he was entitled to, and assigned to him his due share of rights, as well as duties. The Hebrew has shattered this ancient moral order to pieces. He has absolutely no perception for a moral structure of this kind; to his eyes it appears merely a jumble of disconnected fragments; he is incapable of understanding the purpose of all this regulated coherence. He regards every restraint as a fetter, and as an interference with his liberty.
In addition to his greed for gain, the Hebrew is, for this reason, driven by an irresistible impulse, before all other things, to dissolve all old-established associations, and to break up all arrangements, which are the outcome of social organisation.
He calls for “Freedom” and “Equality”, but whether he does so out of pure calculation, or reacts in response to some dark instinct, it is difficult to say; at any rate, he knows for certain that, on the dissolution of all social bonds, he and his fellow-conspirators will gain the upper hand in the ensuing chaos. Thus, it is that he demands — loudly and incessantly — “Free play for the exercise of every kind of power”, which, in reality, amounts to:
“Privilege for unscrupulousness, and domination by those, who conspire in secret.”
There is no doubt whatever that the phrase “Freedom and Progress” has provided the Hebrew with a slogan, which he has known how to make his own particular property, certainly not to procure freedom for others but to procure license for himself, and to unsettle and seduce others to desert the firm union of time-honoured organisation, so that, disorganised and isolated, they may, all the more easily, fall into his power.
In spite of this, it is his constant boast that, by breaking down the old restrictions, he has introduced a desirable and beneficial freedom into the economic life; and, to a superficial observer, this may well appear to be true.
But, in reality, a ruthless campaign of all against all has been instituted, which has certainly produced, as its first and immediate result, a release of all kinds of forces, and a stimulating and goading of the economic life to an alarming extent, but which must eventually exhaust the most valuable activities in a nation, and end in a complete victory for those, who are most ruthless and dishonest.
In former times, there was also no lack of stimulating competition; it was, however, of quite a different kind. The competition then, was in the good quality of what was produced; whoever sold the best goods, secured the most custom. The Hebrew, by “cutting” prices, has reversed the nature of the competition; for today, the low value of the goods produced is the principal object of the commercial rivalry of the world. Whoever can manage to offer goods at an exceedingly low price — without any consideration for the quality, or, at any rate, only with the appearance of quality — is assured of success. And, whoever makes use of deception, in addition, can rely upon brilliant results. Unclean competition has usurped the position, once occupied by sound and straightforward commercial rivalry.
There is no doubt whatever — as has been stated already on page 99 — that the ancient guilds, which the Hebrew invariably abuses as a reactionary system, possessed their good features. They not only required proof of the capability of each craftsman, but they tested also the quality of what was produced. Each master had to answer for the genuineness of the goods, which he produced, and the guild or hallmark furnished the article produced with evidence of its soundness.
At the time spoken of, there still existed a morality in business, which, at the present day, has dwindled away to such an extent, that only some pitiful traces are still to be found, here and there. That mutual “hunting-down” of customers, which was formerly regarded as dishonourable, is, today, the special boast of the Hebrew.
In those days there was a maxim:
“No one must force his way into the business of another, or push his own business to such an extent that another citizen is ruined thereby.”
This amount of morality, this amount of regard for one’s neighbour, this amount of social sense are unknown in the business-life of today. The announcement that one would accept lower prices than one’s competitors, was regarded, in olden times, as the lowest degree of commercial impropriety. The Hebrew, with mental machinery of an entirely different kind, has no sympathy with such dignity and propriety. These appear to him merely as irksome restrictions, which make it more difficult to earn money; for this reason he rejects them. An inevitable sequel to these modern business maxims and views is the relaxation of all morality, and of all social ties throughout the community. One looks around and asks one’s self, if humanity indeed has made any moral or social advance since those olden days.
Whilst the merchant of former times knew how to preserve the dignity of the independent man, and in the course of trading, never sacrificed his self-respect in order to obtain business, the Hebrew, on the contrary, has degraded the entire domain of commerce, and has cast honour and shame to the winds, simply to create business. He has introduced into the economic life that degrading hurry and scurry, which wears the soles off the boots in order to steal a march on a competitor, and sacrifices self-respect and decency sooner than allow any business to go elsewhere.
Only the grossest form of self-deception could enable anyone to imagine that this kind of mutual “hunting-down” is of the slightest value from an economic point of view. In reality this excessive activity is accompanied by a crazy waste of energy. Formerly, as now, the merchant found his customers, but the whole process was carried on, and completed itself, in a peaceful and dignified fashion. The merchant could wait until the customer came; and the customer came, surely enough, for there was nobody interested in alienating him.
Thus all business traffic pursued the even tenor of its way, without haste and without excitement, and a man could obtain a decent subsistence without infringement of his self respect.
At the present day, business people harry one another to death, for each has the feeling that a potential robber is lurking in ambush, in his preserve, ready to waylay his customers and to take their money if he does not come up quickly to prevent it.
This hurry and nervousness, peculiar to present-day business, first made their appearance when the Jewish traders assumed the ascendancy. Sombart says:
“The world, well-arranged as it used to be, with all its ancient soundness and solidity was simply taken by storm by the Jews, and we behold this people, stride by stride, thrusting back the former economic order and economic mode of thinking.”
Actually, this assault by the Hebrews on our Aryan world is not only an attack on our economic arrangements, but is simultaneously an attempt to undermine the very foundations of our moral system. Sombart certainly gives it as his opinion, that transgressions against the precepts of rectitude and morality are part and parcel of human nature. We protest against such a conception. Certainly there have always been individuals, who have not known how to remain within the limits, appointed by rectitude and morality, but they were invariably denounced as bunglers and disturbers, and regarded accordingly. Respect for the restraints of law and sound morality must be set down as a fundamental and marked feature of the Aryan or Nordic mode of living and thought; and if, at the present day, we are scarcely aware of the possession of this quality, we at any rate know, that it was bad example and dire necessity, which compelled us to cast it from us. He, who wishes to compete on equal terms with the Hebrew, must descend to the moral level of the latter.
This dire necessity has forced itself upon the German merchant, at an earlier date, than upon his brother traders in other countries, as Germany, on account of its political disruption, has fallen an easier prey to the Jew than any other of the ancient lands of culture. Two hundred years ago, the German name already laboured under the misfortune of being used as a cloak by the Jews.
When the Jewish business people began to come into prominence, an English writer (1745) expressed his indignation, that there were certain people, who publicly announced their readiness to sell their goods at lower prices than their fellow-traders. He stigmatized this unseemly “cutting” of prices, as shameless. In England, “Dutchmen”, that is to say, taken literally, “Germans”, were regarded as being the instigators of this practice. It was really the inhabitants of Holland, however, who were meant, and who, up till the year 1648, belonged politically to the German Empire, and were then, as now, called “Dutchmen.” It is these people i.e., the Dutch Jews, whom we Germans have to thank for the unpleasant fact that, even now, the English and Americans refer contemptuously to the Germans as “Dutchmen.”
The Dutch Hebrews, who arrived in England at that time, were the real originators of under-bidding, and of the traffic in shoddy merchandise. The Jews also, who were hunted out of Spain, and fled, for the most part, to Holland, made their sinister influence felt upon the destinies of us Germans. Soon after 1700, they had already begun a system of predatory culture in a recovering Germany; the book-trade serves as an instance, upon which particular business they conferred the questionable benefit of sales, on a gigantic scale, at book-auctions, a practice, which they had introduced in Holland, because the profit by the old-fashioned method of selling volume by volume was acquired too slowly to suit their taste.
In modern times also, it is much to be regretted that the German merchant has accustomed himself to, and definitely accepted, all kinds of unseemly practices, which were formerly the monopoly of the Hebrews. Sombart allows that Jewish ethics differ from those of mankind in general, and that those offences on the part of Jews against public morality cannot be laid to the account of any individual in particular, but arise rather from those general ideas regarding life and business morality, which are implanted in the Jewish nature. He asks (page 153):
“What really then was specifically Jewish? And is one entitled to assume, in general a peculiar idiosyncrasy in the attitude of the Jew towards all enduring arrangements?
I believe so; yes, and I believe that this specific Jewish characteristic of infringing the law, expresses, before everything else, the idea that the Jews regard their offences against right and morality, as not being the particular concern of any individual amongst them, but rather as being the discharge of a code of commercial morality, accepted by and current amongst the Jews, and that their business habits are only those, which are sanctioned by the majority of the Jewish business people. We are bound to conclude, from the general and continued practice of fixed customs, that the Jews do not at all regard their irregular mode of trading as immoral, and consequently as unpermissible, but are convinced, on the contrary, that they are acting in a perfectly moral manner — the ‘correct’ right as opposed to a ridiculous conception of right and morality.”
As a matter of fact, our moral perception of things is “senseless” so far as the Hebrew is concerned; it is too lofty for him. If there is any pronounced feature about Hebrewdom, whereby it can at once be distinguished from the rest of humanity, it is precisely this absence of moral sensitiveness.
In reality the Hebrew is a lower type of being, in whom all those qualities are wanting, which confer a real dignity upon mankind—honour, a sense of shame, a conscience and moral consciousness. As our entire existence is confined within these barriers, we are naturally not so free to carry on the competitive struggle, whether it be of a spiritual or economic nature, so effectively as the person, who declines to recognise any such restraints. Just as a cleanly being steps aside to avoid a foul mire, into which a swine plunges with satisfaction, so does a man, with clean instincts, revolt against following the Hebrew into the swamp of moral degradation. If he tries to do so, either he or his better nature is ruined.
And this is the peculiar difficulty of the present time, that we have allowed ourselves to be overcome by the swinish predilection of the Hebrew, that we have descended from our moral altitude, in order to scuffle with him in the mud and mire for our daily fodder. It is vain to hope that one will ever be able to elevate the Hebrew to the plane of nobler manhood; for at least three thousand years, he has shown himself to be incapable of improvement, and he will always remain so. It is a fallacy to maintain that this moral deficiency made itself so glaringly conspicuous in the Jew, owing to his compulsory detention in the Ghetto, and would leave him as soon as he was permitted to move freely in a moral community.
This fond expectation has been bitterly disappointed by the actual facts: the Hebrew, with his insensibility for higher moral values, will invariably drag down the rest of the community to his own low level, whenever he is permitted full scope for his baneful activity. The same presumption has shown itself to be false also, in countries, where the Jews have enjoyed unrestricted freedom for centuries, such countries for instance, as England, the Netherlands and the United States. In these lands, as well as in France, where they have had complete civic rights since the end of the eighteenth century, and now are the undisputed masters*, their nature has not altered by one hair-breadth.
Sombart speaks in the highest terms of a certain Jewess, the so-called “Glückel von Hameln,” who lived from 1645 to 1724, and wrote her own biography. But, in spite of his praise, he added the significant remark:
“All the aspirations and endeavours, all the thoughts and feelings of this woman centred themselves on Money. For the whole 313 pages of her memoirs, she speaks of nothing else but money, and of acquiring riches.” (Page 156).
And it is this trait especially, which proclaims the lower nature, and which predominates in the Hebrew; for we are entitled to maintain with confidence, that the man is by so much the more spiritual and moral, the less his thoughts are influenced by material considerations.
The noblest spirits, taken from any period, have seldom been good managers. The interest concerning money did not occupy their minds to any considerable extent, and was regarded as a secondary consideration. It was the noble Nazarene, who announced:
“You cannot serve both God and Mammon.”
The more idealism, the more spiritual purity and dignity, and the less regard for money.
* After Martin, Levy is the name, which occurs most frequently in the French business world, a fact which the well-known Dr. Bertillon has established by reference to the various address-books. (T-gl. Rundschau, Nr. 291 of 1913).
The Hebrew endeavours to substitute cunning in the place of the idealism, in which he is so conspicuously lacking, and to compensate for his deficiency in moral feeling and in deep instincts, by a more subtle understanding. The intellect — the cool power of calculation — belongs, by no manner of means, to the higher spiritual functions; invariably it forms but a poor substitute for the deeper spiritual forces, which are wanting, for the feeling and perceiving discernment of things and connections between things. Just as the Hebrew endeavours in the economic life to substitute the mere possession of money for the ability to work and create, in which he is so deficient, so does he endeavour to conceal his lack of the deeper, spiritual capacity by a veneer of sham culture. It is, for this reason, very questionable praise, when Sombart refers again and again to the “pre-eminent intellectuality” of the Jews; In reality, all that he means is the mental cunning, the subtle process of calculation, which is peculiar to a low order of intellect.
Deviation in the trend of Jewish life.
Now we will occupy ourselves for a short time with the economic side of the matter: the Hebrew desires to possess riches in order to obtain mastery over others, and to oppress them; and it is in this particular, where there is a great difference between the acquisition of money by Jews, and the acquisition of money by other races. Certainly there are plenty of business people amongst Aryans and Christians, whose inclination is predominantly towards making money, and people, enough and to spare, who do not pay much attention to the moral side of the question, and regard all means and methods as equally good, provided that money can be acquired thereby. But, in one respect, they impose a restriction on themselves; they content themselves with guarding and enjoying their wealth; they do not begrudge others, besides themselves, the opportunity to acquire wealth and to enjoy it. It is quite different where the Hebrew is concerned.
It is, as if he is consumed by an inappeasable hatred towards all, who happen to possess something; as if he felt himself alone entitled to claim all material possessions in this world for himself and for his people; as if he could not rest so long as goods and money still remained in the hands of those, who are not Jews. This frame of mind finds unconcealed expression in the Talmudic-Rabbinical writings. One finds there, for instance:
“God created the world solely for the Jews, and accordingly all property in the world belongs to the Jews.”
The Talmud therefore declares:
“The possessions of those, who are not Jews, are equivalent to possessions without an owner and the first, who seizes the same, is entitled to them.”
This is no theoretical interpretation; the Jews take it, and act on it in deadly earnest. They regard it as their special mission in life to travel all over the earth in order to acquire all the possessions of the Goyim. They do not consider that they have fulfilled their duty to their God, Jahweh, until all the riches in the world are in their hands, so that they can lay the same at the feet of their idol. It is for this reason that the real Jew is animated by a feverish restlessness to dispossess the Goy of his property. It is, as if he suffered mental distress, so long as there remained any property in his vicinity, which he had not yet acquired. It is precisely this behaviour, which draws such a sharp dividing line between the Jewish and “Christian” business and usury practices. The Hebrew does not only desire to gain, but to ruin and enslave others as well. The young deputy Bismarck, speaking in the Landtag of 1847, furnished a classical proof of this contention:
“I will give an example, which contains the whole history of the relations existing between Jew and Christian. — I know a rural district where the Jewish population is numerous, where there are peasants, who cannot call a single object on their farms their own property, where the entire furniture, from the bed to the stove, belongs to the Jew, and where the peasant pays a rent for each separate piece of furniture; the growing corn and the corn in the barn belong to the Jew, and the Jew sells the corn for bread, seed and feeding purposes back to the peasant again, by the peck. I, at any rate, in the course of my professional duties, have never come across nor even heard of a Christian practising usury comparable with this.”
Anyone, who is acquainted with the activity of the Jews in Bavarian Franconia, in Hesse, in the north of Würtemberg and other places, can provide more than enough instances of a similar kind.
The Jew, when doing business, is always impelled by a double motive: not only does he desire advantage for himself, but he wishes, at the same time, to cause damage to the other side. It is for this reason, that he will not reject a piece of business, that brings him in nothing, so long as it serves his purpose of weakening others. His aim is to sweep all competitors away.
“He does not ask”, says Sombart, “if a profit can be made or not, or if it will be necessary to work for a time without making a profit, simply in order that, later on, he may make all the more profit”.
This is the “great”, startling innovation, which the Jew has introduced into business life, and which celebrates its economic triumph in the form of the great “Stores”. At the back of the Jewish fighting tactic, is always lurking the idea of monopoly — of sole domination — the desire to annihilate all competitors.
A dark instinct for disturbance and destruction, for confusion and dissolution, all of which facilitate the plundering of others, is the most marked feature in the Hebrew; for, in the universal ruin, the richest booty falls to his share. In this respect he resembles the vulture, which, scenting its prey, hovers over the battle-field. The ruin of others brings him his surest spoil.
Whilst the merchant of former days willingly restricted his activities to dealing in one speciality, in one particular district, the Hebrew, by preference, deals everywhere with everybody. The former division of trade, according to specialities, had the great advantage of enabling the merchant to acquire a far more thorough knowledge of his goods, and, at the same time, to provide, in his particular line, the greatest variety of choice.
The Hebrew, on the contrary, whose original business-occupation was always in the old-clothes shop, in which secondhand articles of all kinds were to be found, has not been able, even at the present day, to free himself of his preference for a medley of second-hand rubbish: he preserves the character and atmosphere of the old-clothes shop, even in his emporiums of trash and his great “stores”; yes, and even into his great industrial undertakings. Even Sombart perceives in all this, what he describes as a characteristically Jewish touch, and acknowledges that the great “stores” are almost exclusively in Jewish hands.
Sombart mentions with pride, that the Hebrews are the fathers of the “hire-purchase” business; and this may well be the case. (Compare page 117). One must not run away with the idea, which is for ever being trumpeted forth in the advertisements of these business, namely that sympathy with the small man was the motive, which originated them. A far different tendency is at the root of the movement. Just as the Hebrew buys up the harvest, for a mere song, from a peasant, who is short of money, or is in other difficulties, while the grain is still on the stalk and even before it is ripe, so does he secure for himself, by means of the “hire-purchase” system, all the wages of the poor man for weeks and months in advance. In Faust the Jew is spoken of as follows:
“Er schafft Antizipationen—
Die Schweine kommen nicht zu Fette,
Verpfändet ist der Pfühl im Bette,
Und auf den Tisch kommt vorgegessen Brot.”
[“He creates anticipations . . .
The swine are never left to fatten
Pawned is the pillow in the bed
And the very bread, which is placed on the table,
has been eaten in advance.”]
The Jew knows how to prevent the unfortunate people from taking their money elsewhere, by binding them over in a legal agreement, to assign the proceeds of their labour to him for a long time in advance. The “hire-purchase” system is therefore a particular and valuable link in the chain of business operations, by which the Jews suck up the money in circulation.
It prevents the saving of money by those, who are not Jews, and quickens the return flow, even of the smallest stream of money, into the reservoir of Judah. Certainly all these Jewish practices have introduced a novel and peculiar atmosphere into modern business life, but it is certainly not a healthy and beneficial one. The final injurious effects of this kind of commercial activity upon the economic life are not immediately apparent, for the excessive stimulation of the economic life produces, with its colour, variety and movement, a positively dazzling effect. But it is no less certain that this Jewish tendency, in the economic life, is continually bringing public morality to a lower and lower level, and is destroying all regard for the general welfare of the community.
The principle of ruthless selfishness has obtained the mastery, and the right of the individual to enrich himself, by any and every means, has established itself, even if the rest of the community suffer grievously thereby, and both state and morality are sacrificed. Social harmony has been replaced by mutual enmity, everybody fights everybody, and this can only end in universal destruction. It is no longer a cause for wonder when active business people break down prematurely from nervous exhaustion in their best years, and when all manner of insidious diseases and social disorders arise out of this mad state of affairs. We are being continually and insistently informed that all this must be so — that all this is inseparable from progress. We perceive, at any rate, that the physical and mental powers of mankind are giving way, under these malign influences, to the verge of complete extinction.
This method of destruction must be opposed by a wise and sensible discipline, whereby all the material requirements of life can be satisfied without impairing the constitutive powers of mankind. This disciplinary system must adopt, as its standard, the principle that the preservation and elevation of mankind are of more importance than the mere increase of business, and the accumulation of world riches.
Click to go to >> The Riddle of the Jew’s Success: I – Preface
Click to go to >> The Riddle of the Jew’s Success: V – The Peculiar Morality of Jewdom
Click to go to >> The Riddle of the Jew’s Success: VI – An Explanation with Sombart
Click to go to >> The Riddle of the Jew’s Success: VII – Jewish Successes in Modern Times
Click to go to >> The Riddle of the Jew’s Success: VIII – The Stock-Exchange
Click to go to >> The Riddle of the Jew’s Success: X – Jewish Trade Specialities
Click to go to >> The Riddle of the Jew’s Success: XI – Moral Principles in Trade
Click to go to >> The Riddle of the Jew’s Success: XIII – Business and Religion
Click to go to >> The Riddle of the Jew’s Success: XIV – The Race Problem
Click to go to >> The Riddle of the Jew’s Success: XV – Origin of the Jewish Entity
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