Economic crime

February 28th, 2013

FAKE NEWS for the Zionist agenda

Strict adherence to Jewish laws and values by even the most corrupt of Jewry was typical of the Jewish underclass of Europe’s Middle Ages who found in their religious beliefs sanction for their predations on Gentiles. “Despite all their depravity,” says Mordechai Breuer, “members of the Jewish robber bands lived as Jews and generally adhered to traditional Jewish lifestyles and customs. As a rule, they did not undertake any expedition on the Sabbath [Saturday] and kept the dietary laws.” [BREUER, in MAYER, p. 249]

fagin Economic crime

“Jewish bandits stole almost exclusively from Christians,” notes Otto Ulbricht, “No breaking into houses of Court Jews or representatives of the Jewish community or synagogues (in contrast to the many burglarized churches) were reported.” [ULBRICHT, p. 62]

Florike Egmond’s historical work about organized crime in the Netherlands (1650-1800) notes the following:

[There was] picking pockets, the theft of textiles and gold or silver, and church robbery with its concomitant violence against priests and clergy. None of these was the exclusive domain of Jews, who were involved in various other subcategories of theft and burglary as well, but in these particular offences Jews were especially prominent … [EGMOND, p. 108] … Some Jewish groups specialized in church robbery … From 1680 to 1795 the robbery of churches and priests and clergy was the nearly exclusive domain of Jews … [EGMOND, p. 109] … Jews robbed not only Roman Catholic priests but Protestant ones too. It looks rather as if most Christian thieves stayed away from all churches, while Jewish thieves selected churches for more reasons that just convenience. [EGMOND, p. 110]

In pre-Holocaust Poland and Russia, notes Yiddish expert Abraham Brumberg, Jewish thieves, pimps, and prostitutes developed a rich folklore of hundreds of songs, mostly in this tenor:

I go into the street
I open a door
I spot a fur coat
I invite it to go with me. [LESTER, p. 36]

Such a worldview that callously preys upon surrounding Gentile society was apparently not considered to be incongruous with the fundamental tenets of Judaism. As Brumberg notes, ‘Many who subscribed to these [thieving] values considered themselves God-fearing and had their own synagogues.” [LESTER, p. 36] [This we shall run across again]

There is a tradition of Yiddish criminal songs in Eastern Europe:

The two large cities of Warsaw and Odessa ‘boasted’ of a strong Jewish underworld which lived by its own laws, and the songs in this category are varied and vivid, revealing the sentiments of the criminal world in the Pale (area of Czarist Russia where Jews were permitted to live). In many ways, these songs are similar to those of the non-Jewish world on themes that dealt with the life and pursuits of housebreakers, pickpocketers, hijackers, counterfeiters, extortionists, gangsters, pimps and even murderers. These are genuine folk songs, products of anonymous singers, actual persons who daily evaded the police, faced the hostility of the respectable community, quarreled and brawled among themselves, experienced the dangers and pleasures of their ‘chosen profession.’ [RUBIN, R., 1979]

In 1939 Chaim Kaplan, a German-born Jew, noted the Jewish émigrés at the Russian-Polish border where 2,000 Jews were given a monetary advance by the Soviet government for a work project in the Soviet hinterlands: “To our shame, only 800 returned to accept the work and take the journey — the rest disappeared without a trace. They simply expressed their gratitude to the Soviet government, which had extended its protection and opened its borders to them, with trickery. There were also incidents of stealing from private people. Polish-born Jews are rather high-handed in matters of ‘yours’ and ‘mine,’ and if they don’t actually steal, they ‘take’ … There can be no atonement for such shameful behavior. It reflects on the character of an entire people.” [KAPLAN, C., p. 90]

Jews were popularly perceived in medieval (and even up to modern Europe) as either ostentatiously wealthy parvenus or predatory small time thieves, with considerable moral overlap between them. Both groups were significant players in local economies with the Jewish upper-class and underclass often linked in economic exploitation of the non-Jewish communities around them. “From Court Jews to peddler,” says Jonathan Israel, “those divergent groupings penetrated and depended on each other economically, as well as in religion and commercial life. It would be idle to deny that there was exploitation as well as collaboration and interdependence, but such exploitation existed on all levels and operated in all ways.” [ULBRICHT, p. 59]

One of the privileges that Jews often sought and acquired from European aristocracies in the Middle Ages was the right to demand full payment from aggrieved owners when stolen objects found their way into Jewish hands for sale. This caused deep resentment amongst the Gentile population; it was often charged that this policy paved the way for lucrative Jewish “fencing” operations where stolen goods could regularly find their ways to Jewish shops and hiding spots in the their community. [BARON EHOJ, p. 42] These Jewish agents of receivership were called in Hebrew ba’al ha-davar, literally meaning ‘wire pullers,’ figuratively meaning “Masters of the Affair.” [BREUER, p. 249]

Florike Egmond notes the same kinds of Jewish fencing operations in the eighteenth century in the Netherlands:

Two equally salient characteristics of Jewish organized crime [were] its near monopoly on the buying and selling of stolen goods and the central importance of towns to all its activities … [EGMOND, p. 115] … The near monopoly of Jews in the fencing business indirectly contributed to the prominence of other Jews in organized crime … [EGMOND, p. 116] … The period between about 1740 and 1765 can be regarded as the phase of expansion of Jewish crime. After that Jewish involvement in organized crime continued at a consistently high level. [EGMOND, p. 119]

Although based in urban areas, Jewish bands were highly mobile and also preyed on those in the countryside. “Jews involved in organized crime in the Netherlands,” adds Egmond, “were often active in retail trade … Extensive travelling also meant numerous contacts with other Jewish peddler.” [EGMOND, p. 123] Eventually, common self-protective interests brought some Jewish, Gypsy and Christian criminals together. Egmond notes, however, that “most Christians who joined Jewish bands, whether they acted as occasional assistants or as experienced members” were always considered “outsiders.” [EGMOND, p. 145] In the case of one crime ring, the “Great Dutch Band,” a band of mixed ethnicity, it was formed by Moyse Jacob “who played a central role in bringing together the various criminal circuits of the Dutch Republic within a more permanent organizational structure.” [EGMOND, p. 148] In the Great Dutch Band’s first (Brabant) “branch,” two-thirds of its sixty members were Jews; in its second branch (the Meerssen Band), two-thirds of its sixty members were also Jewish; and 16 of 25 people were Jewish in the Band’s third expression. In the fourth, Jews were a quarter of the group. “The first [branch],” notes Egmond, “set the pattern with respect to criminal specialization, leadership, and forms of organization. All the principal commanders had been instructed (and probably selected) by Moyse Jacob himself.” They were also all Jewish. [EGMOND, p. 149]

In a volume about Polish peasant society, William Thomas and Florian Znaiecki note that

The Jewish shopkeeper in a [Polish] peasant village is usually also a liquor dealer without license, a banker lending money at usury, often also a receiver of stolen goods and (near the border) a contrabandist. The peasant needs, and fears, him, but at the same time despises him always and hates him often. The activities of those country shop keepers is the source of whatever anti-Semitism there is in the peasant masses. We have seen in the documents the methods by which the shopkeeper teaches the peasant boy smoking, drinking, and finally stealing; the connection established in youth lasts sometimes into maturity, almost every gang of peasant thieves or robbers centers around some Jewish receiver’s place, where the spoils are brought and new campaigns planned. Gangs composed exclusively of Jews are frequent in towns, rare in the country; usually Jews manage only the commercial side of the questions, leaving robbing or transporting of contraband to peasants. [THOMAS/ZNAIECKI, p. 1200-1201]

Jewish itinerants (perhaps 10% of the Jewish population in Germany in the Middle Ages), as well as Jewish thieves, and robbers were common in European life. Evidence of Christian criminals’ linkage to the Jewish economic underworld is reflected in the fact that “some 20%” of the vernacular for illicit activity in the jargon of non-Jewish criminals contained words and terms derived from Yiddish and Hebrew. [BREUER, p. 248]

Oklahoma professor Stan Nadel notes the reason for the spreading of Yiddish criminal terms into the English language across the world:

It seems that [the Yiddish word] gonef (sometimes gonnoff, hence the false etymology) entered American and English slang via what is known as thieves’ cant. One of the traditional occupations for Jews in Europe and America was as pawnbrokers. That is an occupation which tends to bridge the border between the criminal and business worlds. At the margin, the line between pawnbroker and fence (handler of stolen goods) is often obscured and some Jews played and important part in the criminalized underground of large cities … I had assumed [the term gonef] moved into American English from German Jewish immigrants in New York (like [famous Jewish criminal] Mrs. Mandelbaum) until I learned it was also present in 18th century London thieves’ cant. Then I was told by a specialist on the 18th century London underworld that Jewish fences played a key role in linking the London underworld with markets in Amsterdam (he says they claimed they could fence anything, including the crown jewels), and that this is the source of Yiddish loan words in English thieves cant. [NADEL, S., 6-18-98]