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Here is a video by a rabbi claiming that the Germans turned on Jews for no reason. According to Jews, gentiles often randomly want to kill jews for no reason. The Jewish religion claims a mysterious phenomenon manifests in gentiles for no reason at all, which makes them want to exterminate Jews. Secular Jews call this "anti-semitism" and offer all sorts of goofy explanations as to why it exists.
Russian Proverb: "The Jew will always tell you when he has been persecuted, but never why."
Jews have been expelled from hundreds of countries in history, and this presents a bizarre situation for anyone who looks at the issue objectively. Apologists for the Jews never offer any sort of reasonable explanation as to why people have kicked them out of virtually every single place that they resided in throughout history.
How well were Jews assimilated into Germany around the 1920s and 30s?
I will try to do a bit of research and see if I can find any information on this topic
"Why did Hitler hate the Jews"
Lessons of the Holocaust: Diversity + Proximity = War?
-- Herbert Spencer
Dr Nahum Goldmann "Mein Leben als deutscher Jude" ("My Life as a German Jew"):
https://books.google.com/books/about/Me ... j5B3nZibEC“German Jewry, which found its temporary end during the Nazi period, was one of the most interesting and for modern Jewish history most influential centers of European Jewry. During the era of emancipation, i.e. in the second half of the nineteenth and in the early twentieth century, it had experienced a meteoric rise…. It had fully participated in the rapid industrial rise of Imperial Germany, made a substantial contribution to it and acquired a renowned position in German economic life. Seen from the economic point of view, no Jewish minority in any other country, not even that in America could possibly compete with the German Jews. They were involved in large scale banking, a situation unparallelled elsewhere, and, by way of high finance, they had also penetrated German industry. A considerable portion of the wholesale trade was Jewish. They controlled even such branches of industry which is in general not in Jewish hands. Examples are shipping or the electrical industry, and names such as Ballin and Rathenau do confirm this statement. I hardly know of any other branch of emancipated Jewry in Europe or the American continent that was as deeply rooted in the general economy as was German Jewry. American Jews of today are absolutely as well as relatively richer than the German Jews were at the time, it is true, but even in America with its unlimited possibilities the Jews have not succeeded in penetrating into the central spheres of industry (steel, iron, heavy industry, high finance, shipping), as was the case in Germany.
Their position in the intellectual life of the country was equally unique. In literature, they were represented by illustrious names. The theatre was largely in their hands. The daily press, above all its internationally influential sector, was essentually owned by Jews or controlled by them. As paradoxical as this may sound today, after the Hitler era, I have no hesitation to say that hardly any section of the Jewish people has made such extensive use of the emancipation offered to them in the nineteenth century as the German Jews! In short, the history of the Jews in Germany from 1870 to 1933 is probably the most glorious rise that has ever been achieved by any branch of the Jewish people”. (p. 116)
“The majority of the German Jews were never fully assimilated and were much more Jewish than the Jews in other West European countries”. (p.120)
("Die Mehrheit der Juden Deutschlands war nie restlos assimiliert und viel jüdischer als in anderen westeuropäischen Ländern")
Historian Enzo Traverso writes:
Traverso, Enzo (1995) The Jews and Germany: From the 'Judeo-German Symbiosis' to the Memory of Auschwitz. https://books.google.com/books?id=Z8fZi ... &q&f=falseMixed marriages were the exception rather than the rule and the Jews continued to live a life apart. They interacted with non-Jews in their professional lives, but very seldom in private. In his memoirs, Hans Mayer writes that 'without knowing it, in any case without wanting to know it, we lived in a Judeo-German ghetto.' The same view is affirmed in a letter by Franz Rosenzwig who, in 1917, wrote to his parents as follows: 'When you wish to feel German, your choice is limited to those Germans who permit you to exist. These are (1) Germans in the same position as yourself; that is, other Jews, (2) some déclassé individuals and bohemiansm (3) some liberally inclined and well-off people, (4) Die Verjudeten, (5) your bosom-friends.'
Assimilation implied adherence to codes of behavior and a dominant value system. The Jew belonging to the middle levels of society or to the property-owning classes had also to accept the norms of daily life and culture. The entry of the Jews into German society as a process of bourgeiosification [Verbürgerlichung] has to be understood in this very broad sense. However, acculturation stubbornly pursued and brought to a triumphant conclusion was not immune to the contradictions mentioned above. The Jews could live like but rarely with middle-class Germans; they could become imbued with the values of the host society but strong counterforces prevented them from merging with it; they could recognize themselves there, but were not recognized.
A somewhat related article on modern Jews:
Rabbi: assimilation is 'biggest threat' to Jewish people
-- Herbert Spencer
https://books.google.com/books?id=lyxLAAAAMAAJIt was the Jews with their international affiliations and their hereditary flair for finance who were best able to seize such opportunities. They did so with such effect that, even in November 1938, after five years of anti-Semitic legislation and persecution, they still owned, according to the Times correspondent in Berlin, something like a third of the real property in the Reich. Most of it came into their hands during the inflation. But to those who had lost their all this bewildering transfer seemed a monstrous injustice. After prolonged sufferings they had now been deprived of their last possessions. They saw them pass into the hands of strangers, many of whom had not shared their sacrifices and who cared little or nothing for their national standards and traditions. The Jews obtained a wonderful ascendancy in politics, business and the learned professions (in spite of constituting) less than one percent of the population. The banks, including the Reichsbank and the big private banks, were practically controlled by them. So were the publishing trade, the cinema, the theatres and a large part of the press all the normal means, in fact, by which public opinion in a civilized country is formed. The largest newspaper combine in the country with a daily circulation of four millions was a Jewish monopoly. Every year it became harder and harder for a gentile to gain or keep a foothold in any privileged occupation. At this time it was not the ‘Aryans’ who exercised racial discrimination. It was a discrimination that operated without violence. It was exercised by a minority against a majority. There was no persecution, only elimination. It was the contrast between the wealth enjoyed and lavishly displayed by aliens of cosmopolitan tastes, and the poverty and misery of native Germans, that has made anti-Semitism so dangerous and ugly a force in the new Europe. Beggars on horseback are seldom popular, least of all with those whom they have just thrown out of the saddle.
Douglas Reed, Chief Central European correspondent before WWII for the London Times, was profoundly anti-German and anti-Hitler. But nevertheless he reported:
Reed (1938) Insanity Fair. p. 152-3. https://books.google.com/books?id=JSZ9C ... &q&f=falseI watched the Brown Shirts going from shop to shop with paint pots and daubing on the window panes the word 'Jew', in dripping red letters. The Kurfürstendamm was to me a revelation. I knew that Jews were prominent in business life, but I did not know that they almost monopolized important branches of it. Germany had one Jew to one hundred gentiles, said the statistics; but the fashionable Kurfürstendamm, according to the dripping red legends, had about one gentile shop to ninety-nine Jewish ones.
In Reed's book Disgrace Abounding of the following year he notes (pp. 238-9):
In the Berlin (of pre-Hitler years) most of the theatres were Jewish-owned or Jewish-leased, most of the leading film and stage actors were Jews, the plays performed were often by German, Austrian or Hungarian Jews and were staged by Jewish film producers, applauded by Jewish dramatic critics in Jewish newspapers. The Jews are not cleverer than the Gentiles, if by clever you mean good at their jobs. They ruthlessly exploit the common feeling of Jews, first to get a foothold in a particular trade or calling, then to squeeze the non-Jews out of it. It is not true that Jews are better journalists than Gentiles. They held all the posts on those Berlin papers because the proprietors and editors were Jewish
There's also some good information here:
When Victims Rule: Jewish Money and Economic Influence: the Historical Context
Peter Myers: The Jewish Century, by Yuri Slezkine (Princeton University Press, Princeton, 2004)
-- Herbert Spencer
EtienneSC wrote:From my reading, I'd say that there were a range of views amongst German Jews, ranging from Zionist separatism (Herzl) to those who sought common ground in rationalist religion (Hermann Cohen) or communism, to nominal and real Christian converts (the church being stronger then in Germany than it is now, though hopefully it will recover).
Yes, the link to Jews and communism is well established. I would like to point out what the link at the bottom of my last post says about many of these "Christian converts" in Germany that were Jews:
https://archive.is/PvEJc#selection-5282.0-5282.1Many German Jews were known to have, at least officially, converted to Christianity. Like the Spanish Marranos, this was often merely expeditious. As the German Jewish poet Heinrich Heine observed, baptism was "the ticket of admission into German culture." [VARON, p. 10] Heine himself, notes Nahum Goldmann, "was a very good Jew at the end of his life and [his] conversion to Christianity was only a formality." [GOLDMANN, N., 1978, p. 66] Popular German Jewish author Emil (born Cohen) Ludwig's "conversion to Christianity had been merely an effort to buy the respect of Germans." [MOSSE, G., 1985, p. 26] "Often one submitted [to baptism]," notes Adam Weisberger, "as an opportunistic matter of convenience ... A Jewish origin was a handicap but one which baptism could remedy." [WEISBERGER, A., 1997, p. 48] (Even in America, noted James Yaffe, reflecting a theme, "Serge Koussevitzky, Eugene Ormandy, and Pierre Monteux, all Jews, had to convert to Christianity in order to reach the top of the symphony world.") [YAFFE, J., 1968, p. 52]
-- Herbert Spencer
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