Jews and finance

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The relationship between Jews and finance has been controversial. Today it is often considered to be politically incorrect to even discuss the topic at all.

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The essence of the Jewish Idea to its influence on the labor world is the same as in all other departments-the destruction of real values in favor of fictitious values. The Jewish philosophy of money is not to "make money," but to "get money." The distinction between these two is fundamental. That explains Jews being "financiers" instead of "captains of industry." It is the difference between "getting" and "making." The creative, constructive type of mind has an affection for the thing it is doing. The non-Jewish worker formerly chose the work he liked best. He did not change employment easily, because there was a bond between him and the kind of work he had chosen. Nothing else was so attractive to him. He would rather draw a little less money and do what he liked to do, than a little more and do what irked him. The "maker" is always thus influenced by his liking. Not so the "getter." It doesn't matter what he does, so long as the income is satisfactory. He has no illusions, sentiments or affections on the side of work. It is the "geld" that counts. He has no attachment for the things he makes, for he doesn't make any; he deals in the things which other men make and regards them solely on the side of their money-making value. "The joy of creative labor" is nothing to him, not even an intelligible saying.

Henry Ford, The International Jew: The World’s Foremost Problem, 1920.

Jewish financial and business interests were important participants in the imperialist enterprise. For example, the Indian railroad network that the Sassoons helped to finance was closely integrated into the imperial administration, and Julius Reuter's wire service functioned as the command and control mechanism of the colonial government. Upon occasion, the British government also turned to Jewish banking houses to finance imperial expansion. Disraeli's purchase of the Suez Canal in 1878, for example, was made possible by Henry Oppenheim's extensive contacts in Egypt and a four million pound loan from Lionel Rothschild. The role played by Jewish capital in the creation of Britain's nineteenth-century empire was not lost on its critics. In his classic work, which became the basis of Lenin’s theory of imperialism, J. A. Hobson argued that "men of a single and peculiar race, who have behind them centuries of financial experience," formed "the central ganglion of international capitalism."

Benjamin Ginsberg, The Fatal Embrace: Jews and the State, 1999.

Empire, of course, was also a field for pursuit of profit. The house of Rothschild concerned itself mainly with loans to governments and public bodies. However, in the 1890s it became heavily involved in diamond and gold mining on the Rand. When Alfred Beit and Julius Wernher floated Rand Mines in February 1893, Rothschilds were alloted 27,000 of the 100,000 shares. The scandals that beset the Edwardian Jewish plutocracy also illustrate Jews' involvement in the empire as a money making enterprise. The Marconi scandal of 1912, is it well known, centered on the allegation that four Liberal cabinet minister stood to profit from a contract awarded to the English Marconi Company. Two of the cabinet ministers in question — Sir Rufus Isaacs and Herbert Samuel — were Jews. The head of the English Marconi Company was Geoffrey Isaacs, the brother of Sir Rufus.

David Feldman, Jews and the British Empire, 2007.

I know that there are some Jews in the English colonies. These Marranos go wherever there is money to be made...But whether these circumcised who sell old clothes claim that they are of the tribe of Naphtali or Issachar is not of the slightest importance. They are, simply, the biggest scoundrels who have ever dirtied the face of the earth.

Voltaire, Letter to Jean-Baptiste Nicolas de Lisle de Sales, 1773.

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