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Talmud Encourages Jews to Deceive Non-Jews — "Pretend to rejoice with them in order to hide your hatred" — Talmud denies the Gentile status as a “man,” so they are also excluded from being the Jews’ neighbor


National Prayer Network


By Rev. Ted Pike
11 Oct 10

What kind of religion sanctions deception and immorality for the sake of political goals? Orthodox Talmudic Judaism. The Babylonian Talmud encourages Jews to cheat and deceive Gentiles whenever necessary! In fact, “by way of deception” is the motto of Israel’s spy agency Mossad. Official license to deceive and even commit sexual immorality was seen in Israel this week.

Eminent Orthodox Rabbi Ari Shvat responded to a female student’s question about the morality of seducing and sleeping with an enemy. “ I was asked a question by a student of mine who was a religious girl that had been recruited by the Mossad. She wanted to know if a woman was allowed to do this kind of work.” Shvat ruled yes and published an essay in Tehumin, an annual collection of articles on law and modernity. The Jewish Worldsummarizes: “A new Halachic study ruled that seducing an enemy for the sake of national security is an important mitzvah…” It is, in fact, an “utmost mitzvah” (legal command). Shvat’s work was published by the Tzomet Institute, a non-profit organization dedicated to “seamlessly merging Judaism with modern Israeli life.”

In the ruling, Shvat says women can be “used to seduce enemy agents in order to cajole information out of them or see them captured.” Jewish World says such women were used to capture nuclear whistleblower Mordechai Vanunu and to assassinate a senior Hamas operative in Dubai last January. Such deception, says the rabbi, is “Halacha,” or binding Talmudic law. Even with homicidal intent, he writes, “sexual intercourse with a Gentile for the sake of a national cause is not only sanctioned, but is a highly important mitzvah…Our Sages of Blessed Memory elevate such acts of dedication to the top of the Halacha’s mitzvahs pyramid.”

Rabbi Yisrael Rosen, head of Tzomet Institute and editor-in-chief of Tehumin, called the study “daring and important…Although it is highly unlikely that Mossad agents will seek rabbinical advice, this essay is very important and courageous. The author is versed in religious discourse and even conservative rabbis would surely agree with his thesis.”

Shvat’s ruling, reported by a major Jewish news agency, is presented without criticism. It reveals a disturbing, even ominous fact:

Talmudic Judaism encourages Jews to ensnare and deceive Gentiles in order to advance Jews and Jewish causes, as long as they can get away with it. If they are caught and Israel is embarrassed, the “holy name of God” (synonymous with Israel’s good reputation) may be blasphemed. If that is a real possibility, the Talmud tells Jews to back off. But in order to save the Jewish nation it is even morally permitted to murder and commit adultery.

God “Outlawed” the Gentiles

The Talmudic position concerning deception of Gentiles is embodied in the Halachic dictum, “It is permitted to deceive a goy (Gentile).” [1] In legal and business matters, the Talmud says Gentiles are beneath equality with Jews. As the 1905 Jewish Encyclopedia explains [2], the Gentiles were “outlawed” by God from the beginning.

The passage in Moses’ farewell address: ‘The Lord came form Sinai, and rose up from Seir unto them; he shined forth from Mount Paran’. . . indicates that the Almighty offered the Torah to the Gentile nations also, but, since they refused to accept it, He withdrew His ‘shining’ legal protection form them, and transferred their property rights to Israel, who observed His law. A passage in Habakkuk is quoted as confirming this claim: ‘God came from Teman, and the Holy One from Mount Paran. . .He stood and measured the earth he beheld, and drove asunder [“outlawed”] the nations.’ . . .the Talmud adds that He had observed how the Gentile nations steadfastly refused to obey the seven moral Noachian precepts, and hence He decided to outlaw them.” (Baba Kama 38a).

The rabbis believed Gentiles demonstrated their stupidity by thinking their own laws were worthy of obeying. The Talmud denies the Gentile status as a “man,” so they are also excluded from being the Jews’ neighbor.

Another reason for discrimination was the vile and vicious character of the Gentiles… With such a character… it would naturally be quite unsafe to trust a Gentile as a witness… He could not be depended upon to keep his promise or word of honor like a Jew.” (Bek. 13b) A Gentile. . . is not a ‘neighbor’ in the sense of reciprocating and being responsible for damages caused by his negligence; nor does he watch over his cattle. Even the best Gentile laws were too crude to admit of reciprocity.

The meaning of these passages is obvious: As animals cannot be “neighbors” to men and as the behavior and laws of the animal world do not require observance by humans, so the Gentile world is beneath the Jewish. This source confirms: “The Torah outlawed the issue of a Gentile as that of a beast.”

In a Jewish Courtroom

Jewish contempt for Gentile law was best illustrated in the courtroom. Imagine a Jewish court in Babylon in 350 A.D. as the Jewish Encyclopedia describes:

It sometimes happened that the Gentile, wishing to take advantage of the liberal Jewish laws, summoned his Jewish opponent to a Jewish court. In such cases the Gentile would gain little benefit, as he would be dealt with by the Jewish or Gentile laws, as might be least advantageous to him. The judge would say: ‘This is in accordance with our law’ or ‘with your law’ as the case might be. If this was not satisfactory to the Gentile, legal quibbles and circumventions might be employed against him.

The primary source for the above quote, Baba Kama 113a (Soncino edition), elaborates:

Where a suit arises between an Israelite and a heathen, if you can satisfy the former according to the laws of Israel, justify him and say: ‘this is our law’; so also if you can justify him by the laws of the heathens justify him and say (to the other party): ‘This is your law; but if this cannot be done, we use subterfuges to circumvent them [‘subterfuge’ = deceit used in order to achieve one’s goal – editor]. This is the view of R. Ishmael, but R. Akiba said that we could not attempt to circumvent them on account of the sanctification of the Name.

However, the same source comments: “but were there no infringement of the sanctification of the Name, we could circumvent him.”

By “sanctification of the Name,” Rabbi Akiba refers to the dignity and reputation of God’s name in the eyes of the world. If lying in the court may bring disrespect to Israel and thus to the God of the Hebrews will, then it had better not be done. The real question about perverting justice against a Gentile is whether a Jew can get away with it. The Jewish Encyclopedia summarizes the majority opinion, stating: “The Mishnah. . .declares that if a Gentile sue an Israelite, the verdict is the for defendant; if the Israelite is the plaintiff, he obtains full damages.” [3]

The Divine Right of Cheating

Outright robbery of a Gentile is not endorsed, but the Talmud makes broad provision for indirect thievery; a Jew doesn’t need to return a lost article to a Gentile. Baba Kama 113b continues: “And with all lost things of thy brother’s: it is to your brother that you make restoration, but you need not make restoration to a heathen.”
As Rabbi Akiba warned, the Jew must avoid bringing God’s name into dishonor by cheating Gentiles. Yet, as a passage in B.K. 113b, 114a reveals, Rabbi Samuel was not above cheating a Gentile out of the full price of a gold bowl, while Rabbi Kahana cheated a Gentile out of both the number and price of a quantity of barrels.

A passage from the Talmud describes with praise how the head of a famous Talmudic academy cheated a Gentile out of a gold bowl for less than even a copper one was worth. This passage continues with examples of cheating from the likes of Rabina and Ashi, sages from the academy at Sura in Babylonia, and the two most important figures in the final editing of the Talmud.

“Public Property”

Despite the fear that defrauding Gentiles might bring dishonor God’s name, the Talmud generally upholds the right of Jews to Gentiles’ property. God “outlawed” Gentiles at Mt. Sinai and their property rights were now Israel’s. The Rabbis by their own decree could at least theoretically declare the property of Gentiles to be ownerless. The Jewish Encyclopedia (p. 621) summarizes:

All retaliation or measures of reprisal are based on the Jewish legal maxim of eminent domain, ‘the judicial authority can annul the right to the possession of property and declare such property ownerless.’

Pharisees: The Original Racists

Perhaps the most remarkable feature of Rabbinic bias against the Gentile was that, in most cases, there is no mention of the possibility that the “goy” is doing his best or is the rightful owner of his property. He is viewed as a member of a class with known characteristics: The Jew is good, the Gentile bad; the Jew must be acquitted, the Gentile convicted. An essentially racist view of human nature was assumed. Indeed, the Pharisees were the original racists. Few religions possess such racist undertones as rabbinic Judaism.

The bad example of the most respected sages of Israel had a widespread and corrosive effect on the relations of Jews with their neighbors. One wonders if the Gentiles were aware of their position as fair game to predatory Jews. Choschen Ham spells out some of the ground rules for exploiting Gentiles:

If a Jew is doing good business with an Akum [Gentile] it is not allowed to other Jews in other places to come and do business with the same Akum. In other places, however, it is different, where another Jew is allowed to go to the same Akum, lead him in, do business with him and to deceive him and take his money. For the wealth of the Akum is to be regarded as common property and belongs to the first who can get it.

And again:

If a Jew is doing business with an Akum and a fellow Israelite comes along and defrauds the Akum, either by false measure, weight, or number, he must divide his profit with his fellow Israelite, since both had a part in the deal, and also to help him along. [4]

Secret Hatred

Just as the Talmud gives Jews the right to cheat Gentiles, so any inquiry into its true teachings by Gentiles is answered deceptively. This continues today. Jews must maintain a well-meaning appearance in order to dwell and trade among Gentiles. A commentary in Abodah Zarah (I, 2, fol. 7b) laments: “Since we are in captivity, we cannot live without trading with them, and we depend upon them for our food, and we must fear them. . . .” (Pranaitis, p. 65)

For this reason, Jews were encouraged to practice philanthropy, even toward Gentiles. “Needy Gentiles may be helped as well as needy Jews,” for the sake of peace. [5] Yet such expedients are to be employed only when there is no alternative. “Therefore,” the Talmud says,

If you enter a town and find them celebrating a feast, you may pretend to rejoice with them in order to hide your hatred. Those, however, who care about the salvation of their souls, should keep away from such celebrations. You should make it known that it is a hateful thing to rejoice with them, if you can do it without incurring their enmity. [6]


No one is allowed to praise them or say how good an Akum is. How much less to praise what they do or to recount anything about them which would redound to their glory. If, however, while praising them you intend to give glory to God, namely, because he has created comely creatures, then it is allowed to do so. [7] 

Gentiles: Keep Out

Separatism between Jew and the corrupting Canaanites had a divinely sanctioned purpose in the time of Joshua. But the Pharisees nourished and intensified racism long after its usefulness was done. Gentiles were forbidden from becoming acquainted with the Jewish religion—an instruction never given by God. The Pharisees considered a Gentile so far beneath a Jew that hospitality or religious instruction were forbidden to him. In Sanh. 104a, “Hezekiah b. Hiyya deduces from II Kings XX.18 that he who shows hospitality to a heathen brings the penalty of exile upon his children.” The Jewish Encyclopedia article on “Gentiles” (p. 621) heartily agrees:

The Talmud comments on the untruthfulness of Gentiles (a band of strange children whose mouth speaketh vanity, and their right [in raising it to take an oath] is a right hand of falsehood) and contrasts it with the reputation of a Jew: The remnant of Israel shall not do iniquity nor speak lies; neither shall a deceitful tongue be found in their mouth. (Zeph. iii. 13) [8]

Such holiness may be facilitated by following this suggestion from the Talmud as related by the Jewish Encyclopedia, p. 617, “Judah ben Illai recommends the daily recital of the benediction ‘Blessed be thou… who hast not made me a goy.’”

Why Have Jews Been So Persecuted?

What if these passages from the Talmud weren’t written in the Talmud by authority of the Pharisees but in the New Testament by authority of Jesus? If they were, Jesus’ followers would have become the most despised and mistrusted of men. Christians (if any survived) would have faced discrimination and even banishment from civilized society. People today would laugh at any Christian reply that their sufferings were caused by bigoted nations.

Yet history books in our educational system describe the long saga of Jewish suffering as primarily caused byChristian “anti-semitic” bigotry against “innocent” Jews.

Why have the Jews been exiled from 60 countries since they began to follow the leadership of the Pharisees nearly two millennia ago? It’s because of something toxic within the religion of the Pharisees.
Jesus put it most directly: Rabbinic Judaism is the “synagogue of Satan” (Rev 3:9)—the church that Satan goes to, the religion he inspired and owns.

(Adapted from Israel: Our Duty…Our Dilemma by Rev Ted Pike. This 345-page book is available for $24.90, post-paid, online at or from National Prayer Network, P.O. Box 828, Clackamas, OR, 97015.)

1. Baba Kama 113b, quoted in “The Talmud Unmasked,” by Rev. I. B. Pranaitis. This volatile passage is paraphrased or omitted in Jewish translations of the Talmud meant for modern audiences. However scholars of Hebrew and Aramaic have translated passages by Pranaitis for me and found them more accurate than Jewish translations for the public.
2. “Gentile,” p. 620.
3. Ibid. Pg. 620.
4. Choschen Ham 156, 5 Hagah, 183 Hagah, Pranaitis, pp. 72-73. Choschen Ham is a rabbinic treatise not part of the Talmud proper, but of comparable authority. Since the Pranaitis translation is consistent with views expressed in the Talmud and Jewish Encyclopedia, I have included it.
5. Gittin 61a, quoted from the Jewish Encyclopedia article, “Gentile,” p. 623.
6. Iore Deah 147, 12 Hagah, Pranaitis, p. 69. Iore Deah is part of a compendium of Jewish law first formulated by Maimonides. Again, I feel that the Pranaitis translation from the Krakow edition is trustworthy.
7. Ibid. 151, 14 Hagah.

Rev. Ted Pike is director of the National Prayer Network, a Christian/conservative watchdog organization.
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National Prayer Network, P.O. Box 828, Clackamas, OR 97015

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1 Comment

  1. Anonymous

    The “Kol Nidre” is a Jewish prayer, named from its opening words,
    “All vows,” (kol nidre). It is based on the declaration of the Talmud: “He who wishes that his vows and oaths shall have no value, stand up at the beginning of the year and say: ‘All vows which I shall make during the year shall be of no value.”‘
    It would be pleasant to be able to declare that this is merely one of the curiosities of the darkness which covers the Talmud, but the fact is that “Kol Nidre” is not only an ancient curiosity; it is also a modern practice. In the volume of revised Festival Prayers, published in 1919 by the Hebrew Publishing Company, New York, the prayer appears in its fullness:
    “All vows, obligations, oaths or anathemas, pledges of all names, which we have vowed, sworn, devoted, or bound ourselves to, from this day of atonement, until the next day of atonement (whose arrival we hope for in happiness) we repent, aforehand, of them all, they shall all be deemed absolved, forgiven, annulled, void and made of no effect; they shall not be binding, nor have any power; the vows shall not be reckoned vows, the obligations shall not be obligatory, nor the oaths considered as oaths.”
    If this strange statement were something dug out of the misty past, it would scarcely merit serious attention, but as being part of a revised Jewish prayer book printed in the United States in 1919, and as being one of the high points of the Jewish religious celebration of the New Year, it cannot be lightly dismissed after attention has once been called to it.
    Indeed, the Jews do not deny it. Early in the year, when a famous Jewish violinist landed in New York after a triumphant tour abroad, was besieged by thousands of his East Side admirers, and was able to quiet their cries only when he took his violin and played the “Kol Nidre.” Then the people wept as exiles do at the sound of the songs of the homeland.
    In that incident the reader will see that (hard as it is for the non-Jew to understand it!) there is a deep-rooted, sentimental regard for the “Kol Nidre” which makes it one of the most sacred of possessions to the Jew. Indefensibly immoral as the “Kol Nidre” is, utterly destructive of all social confidence, yet the most earnest efforts of a few really spiritual Jews have utterly failed to remove it from the prayer books, save in a few isolated instances. The music of the “Kol Nidre” is famous and ancient. One has only to refer to the article “Kol Nidre” in the Jewish Encyclopedia to see the predicament of the modern Jew: he cannot deny; he cannot defend; he cannot renounce. The “Kol Nidre” is here, and remains.
    If the prayer were a request for forgiveness for the broken vows of the past, normal human beings could quite understand it. Vows, promises, obligations and pledges are broken, sometimes by weakness of will to perform them, sometimes by reason of forgetfulness, sometimes by sheer inability to do the thing we thought we could do. Human experience is neither Jew nor Gentile in that respect.
    But the prayer is a holy advance notice, given in the secrecy of the synagogue, that no promise whatever shall be binding, and more than not being binding is there and then violated before it is ever made.
    The scope of the prayer is “from this day of atonement, until the next day of atonement.”
    The prayer looks wholly to the future, “we repent, aforehand, of them all.”
    The prayer breaks down the common ground of confidence between men—”the vows shall not be reckoned vows; the obligations shall not be obligatory, nor the oaths considered as oaths.”
    It requires no argument to show that if this prayer be really the rule of faith and conduct for the Jews who utter it, the ordinary social and business relations are impossible to maintain with them.
    It should be observed that there is no likeness here with Christian “hypocrisy,” so-called. Christian “hypocrisy” arises mostly from men holding higher ideals than they are able to attain to, and verbally extolling higher principles than their conduct illustrates. That is, to use Browning’s figure, the man’s reach exceeds his grasp; as it always does, where the man is more than a clod.
    But “Kol Nidre” is in the opposite direction. It recognizes by inference that in the common world of men, in the common morality of the street and the mart, a promise passes current as a promise, a pledge as a pledge, an obligation as an obligation—that there is a certain social currency given to the individual’s mere word on the assumption that its quality is kept good by straight moral intention. And it makes provision to drop below that level.
    How did the “Kol Nidre” come into existence? Is it the cause or the effect of that untrustworthiness with which the Jew has been charged for centuries?
    Its origin is not from the Bible but from Babylon, and the mark of Babylon is more strongly impressed on the Jew than is the mark of the Bible. “Kol Nidre” is Talmudic and finds its place among many other dark things in that many-volumed and burdensom invention. If the “Kol Nidre” ever was a backward look over the failures of the previous year, it very early became a forward look to the deliberate deceptions of the coming year.
    Many explanations have been made in an attempt to account for this. Each explanation is denied and disproved by those who favor some other explanation. The commonest of all is this, and it rings in the over­worked note of “persecution”: The Jews were so hounded and harried by the bloodthirsty Christians, and so brutally and viciously treated in the name of loving Jesus (the terms are borrowed from Jewish writers) that they were compelled by wounds and starvation and the fear of death to renounce their religion and to vow that thereafter they would take the once despised Jesus for their Messiah. Therefore, say the Jewish apologists, knowing that during the ensuing year the terrible, bloodthirsty Christians would force the poor Jews to take Christian vows, the Jews in advance announced to God that all the promises they would make on that score would be lies. They would say what the Christians forced them to say, but they would not mean or intend one word of it.
    That is the best explanation of all. Its weakness is that it assumes the “Kol Nidre” to have been coincident with times of “persecution,” especially in Spain. Unfortunately for this explanation, the “Kol Nidre” is found centuries before that, when the Jews were under no pressure.
    In a refreshingly frank article in the Cleveland Jewish World for October 11, the insufficiency of the above explanation is so clearly set forth that a quotation is made:
    “Many learned men want to have it understood that the Kol Nidre dates from the Spanish Inquisition, it having become necessary on account of all sorts of persecution and inflictions to adopt the Christian religion for appearances’ sake. Then the Jews in Spain, gathering in cellars to celebrate the Day of Atonement and pardon, composed a prayer that declared of no value all vows and oaths that they would be forced to make during the year…
    “The learned men say, moreover, that in remembrance of those days when hundreds and thousands of Maranos (secret Jews) were dragged out of the cellars and were tortured with all kinds of torment, the Jews in all parts of the world have adopted the Kol Nidre as a token of faithfulness to the faith and as self-sacrifice for the faith.
    “These assertions are not correct. The fact is that the formula of Kol Nidre was composed and said on the night of Yom Kippur quite a time earlier than the period of the Spanish Inquisition. We find, for instance, a formula to invalidate vows on Yom Kippur in the prayer book of the Rabbi Amram Goun who lived in the ninth century, about five hundred years before the Spanish Inquisition; although Rabbi Amram’s forumla is not ‘KoI Nidre’ but ‘KoI Nidrim’ (‘All vows and oaths which we shall swear from Yom Kippurim to Yom Kippurim will return to us void.’) …”
    The form of the prayer in the matter of its age may be in dispute; but back in the ancient and modern Talmud is the authorization of the practice: “He who wishes that his vows and oaths shall have no value, stand up at the beginning of the year and say: ‘All vows which I shall make during the year shall be of no value.”‘
    That answers our reader’s question. This article does not say that all Jews thus deliberately assassinate their pledged word. It does say that both the Talmud and the prayer book permit them to do so, and tell them how it may be accomplished.
    Now, as to the Jewish religious hymn which is being sung “by request” throughout the country: the story of it is soon told.
    The name of the hymn is “Eli, Eli”; its base is the first verse of the Twenty-second Psalm, known best in Christian countries as the Cry of Christ on the Cross.
    It is being used by Jewish vaudeville managers as their contribution to the pro-Jewish campaign which the Jew-controlled theater is flinging into the faces of the public, from stage and motion picture screen. It is an incantation designed to inflame the lower classes of Jews against the people, and intensify the racial consciousness of those hordes of Eastern Jews who have flocked here.
    At the instigation of the New York Kehillah, “Eli, Eli” has for a long time been sung at the ordinary run of performances in vaudeville and motion picture houses, and the notice “By Request” is usually a bald lie. It should be “By Order.” The “request” is from Jewish headquarters, which has ordered the speeding up of Jewish propaganda. The situation of the theater now is that American audiences are paying at the box office for the privilege of hearing Jews advertise the things they want non-Jews to think about them.
    If even a vestige of decency, or the slightest appreciation of good taste remained, the Jews who control the theaters would see that the American public must eventually gag on such things. When two Jewish comedians who have been indulging in always vulgar and often indecent antics, appear before the drop curtain and sing the Yiddish incantation, “Eli, Eli,” which, of course, is incomprehensible to the major part of the audience, the Jewish element always betrays a high pitch of excitement. They understand the game that is being played: the “Gentiles” are being flayed to their face, and they don’t know it; as when a Yiddish comedian pours out shocking invectives on the name of Jesus Christ, and “gets away with it,” the Jewish portion of his audience howling with delight, and the “boob Gentiles” looking serenely on and feeling it to be polite to laugh and applaud too!
    This Yiddish chant is the rallying cry of race hatred which is being spread abroad by orders of the Jewish leaders. You, if you are a theatergoer, help to pay the expense of getting yourself roundly damned. The Kehillah and the American Jewish Committee, which for more than ten years have been driving all mention of Christianity out of public life, under their slogan “This Is Not a Christian Country,” are spreading their own type of Judaism everywhere with insolence unparalleled.
    “Eli, Eli” is not a religious hymn! It is a racial war cry. In the low cafes of New York, where Bolshevik Jews hang out, “Eli, Eli” is their song. It is the Marseillaise of Jewish solidarity. It has become the fanatical chant of all Jewish Bolshevik clubs; it is constantly heard in Jewish coffee houses and cabarets where emotional Russian and Polish Jews—all enemies to all government—shout the words amid torrential excitement. When you see the hymn in print you are utterly puzzled to understand the excitement it arouses.
    And this rallying cry has now been obtruded into the midst of the theatrical world.
    The term “Incantation” here used is used advisedly. The term is used by Kurt Schindler, who adapted the Yiddish hymn to American use. And its effect is that of an incantation.
    In translation it is as follows:
    “My God, my God, why hast thou forsaken me?
    With fire and flame they have burnt us,
    Everywhere they have shamed and derided us,
    Yet none amongst us has dared depart
    From our Holy Scriptures, from our Law.
    “My God, my God, why hast thou forsaken me?
    By day and night I only yearn and pray,
    Anxiously keeping our Holy Scriptures
    And praying, Save us, save us once again!
    For the sake of our fathers and our fathers’ fathers!
    “Listen to my prayer and to my lamenting,
    For only Thou canst help, Thou, God, alone,
    For it is said, ‘Hear,
    O Israel, the Lord is Our God,
    The Lord is One! “‘
    The words of the hymn are so much resembling a lament that they strangely contrast with the spirit which the hymn itself seems to arouse; its mournful melody inspires a very different spirit among the Jewish hearers than the same sort of melody would inspire among other people. Those who have heard its public rendition can better understand how a hymn of such utterly quiet and resigned tone could be the wild rage of the anarchists of the East Side coffee houses.
    The motive, of course, for the singing of the hymn is the reference to non-Jewish people.
    “With fire and flame THEY have burnt us, everywhere THEY have shamed and derided us?” Who are “they”? Who but the goyim, the Christians who all unsuspectingly sit nearby and who are so affected by the Jewish applause that they applaud too! Truly, in one way of looking at it, Jews have a right to despise the “gentiles.”
    “THEY have burnt us; THEY have shamed us,” but we, the poor Jews, have been harmless all the while, none among us daring to depart from the Law! That is the meaning of “Eli, Eli.” That is why, in spite of its words of religious resignation, it becomes a rallying cry. “They” are all wrong; “we” are all right.
    It is possible, of course, that right-minded Jews do not approve all this. They may disapprove of “Kol Nidre” and they may resent the use which the Jewish leaders are making of “Eli’, Eli.” Let us at least credit some Jews with both these attitudes. But they do nothing about it. These same Jews, however, will go to the public library of their town and put the fear of political or business reprisal in the hearts of the Library Board if they do not instantly remove The Dearborn Independent from the library; these same Jews will form committees to coerce mayors of cities into issuing illegal orders which cannot be enforced; these same Jews will give commands to the newspapers under their patronage or control-they are indeed mighty and active in the affairs of the non-Jews. But when it is a matter of keeping “Eli, Eli” out of the theater, or the “Kol Nidre” out of the mouths of those who thus plan a whole year of deception “aforehand,” these same Jews are very inactive and apparently very powerless.
    The Anti-Defamation Committee would better shut up shop until it can show either the will or the ability to bring pressure to bear on its own people. Coercion of the rest of the people is rapidly growing less and less possible.
    The “Kol Nidre” is far from being the worst counsel in the Talmud; “Eli, Eli” is far from being the worst anti-social misuse of apparently holy things. But it will remain the policy of The Dearborn Independent, for the present at least, to let all such matters alone except, as in the present case, where the number of the inquiries indicates that a knowledge of the facts has been had at other sources. In many instances, what our inquirers heard was much worse than is stated here, so that this article is by way of being a service to the inquirer to prevent his being misled, and to the Jew to prevent misrepresentation.
    [The Dearborn Independent, issue of 5 November 1921]
    (The Complete International Jew Henry Ford p.818 – 825)

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