Race Struggle of the Economy

 by Bernhard Köhler

 

Bernhard Köhler’s Rassenkampf der Wirtschaft [Race struggle of the economy] (1938). In 20-Pfennig-Schriften zur Wirtschaftspolitik (Issue 5) [20-penny writings on economic policy]. Zentralverlag der NSDAP. Franz Eher Nachf., G.m.b.H., München. Translated by D. Zakal (2024). Speech delivered at the Reichsparteitag of Grossdeutschland, Nuremberg, September 10, 1938.

 

Translator’s preface

 

In my translation of Bernhard Köhler’s speech from the Reichsparteitag of Grossdeutschland in Nuremberg on September 10, 1938, I aim to provide a comprehensive introduction that encapsulates the essence and context of his address. Köhler’s discourse delves into the transformation of the German economy with the ascension of National Socialism, starkly contrasting it against what he describes as a pre-existing economy dominated by Jewish interests to the detriment of German prosperity. He portrays the prior economic conditions as largely serving Jewish agendas, thereby exploiting and manipulating economic resources, labor, and policy-making in their favor. Through the lens of National Socialism, Köhler advocates for an economic paradigm shift towards prioritizing German interests, which entails disentangling the German populace from what he perceives as Jewish economic hegemony and reasserting German sovereignty over its economic destiny.

 

The speech outlines a dual-fronted struggle against what Köhler terms Jewish aggression: the practical-economic front, involving tactics like boycotts, market manipulation, and the undermining of German goods; and the political- ideological front, focusing on reclaiming German economic and political systems. According to Köhler, the National Socialist approach to the economy transcends mere economic reform, embodying a broader ideological battle to restore and preserve German racial and national identity.

 

Köhler elaborates on specific alleged tactics employed by Jewish interests to weaken the German economy and describes the countermeasures implemented by the National Socialist government through economic policies, propaganda, and legal reforms. He champions a national economy that serves the Volk, underlining the importance of labor, property rights, and economic self-determination as pillars of the German economic revival. Köhler presents the National Socialist economic policy as a corrective endeavor aimed at counteracting the exploitation and manipulation attributed to Jewish economic strategies.

 

This introduction, derived from my translation, highlights the ideological foundations and historical context of the economic policies pursued by the National Socialist regime. It emphasizes the intertwined themes of racial identity, national sovereignty, and economic self-sufficiency that characterized the political rhetoric of the era. It is crucial to approach this document with a critical awareness of the historical and ideological biases it presents, recognizing its role within the broader narrative of National Socialist propaganda and policymaking.

 

German Economy Instead of Jewish Economy

 

Prior to the National Socialist ascent to power, the economic force within Germany was not one that served German interests, but rather functioned under the influence of Jewish interests, to the detriment of the German economy.

 

Within this framework, the Jewish presence was dominant. Work was carried out at their behest, and the fruits of labor were distributed according to their dictates. Their goals and desires steered the course of labor; their policies, techniques, and rules shaped economic thought; and the maintenance of their racial lineage was the driving force behind an economy that, while operating on German soil and employing German people, primarily catered to Jewish interests.

 

With the rise of National Socialism, however, a formidable opposition emerged from the German people, challenging this economic doctrine. They recognized the sphere of influence in which they could assert their will and pursue their economic objectives.

 

The restructuring of businesses and the protection of jobs and sustenance were no longer left to chance and were no longer secondary considerations. Efforts were made to disengage a considerable segment of the German population from this economic system, and to challenge the prevailing view that the Jewish- led economy was the sole viable and acceptable option – deemed by many to be the only logical and naturally apparent choice.

 

It had been the case that the Jewish influence had secured critical economic resources and channels, positioning Jewish dissolution, exploitation, and the undermining of the populace as an inevitable consequence for German enterprises. These entities were overwhelmed by what seemed like insurmountable forces.

 

However, with the National Socialist revolution, the economic rights on German land were reclaimed, and the privileges that had been afforded to Jewish interests were revoked.

 

The Jewish Aggression

 

They presented their actions as merely a superficial reform of a government system, one that might be subject to varying opinions but still fundamentally significant. The goal, it seemed, was to establish a “compromise between the authoritarian government and the economy.” However, they were under no illusions that the advent of the National Socialist government signaled the termination of their economic influence in Germany.

 

What began as an assault on the very foundations and the sustenance of our Volk, transformed into an outright challenge to the National Socialist economic agenda.

 

Indeed, the economic policy had become the focal point for Jewish control and influence; it was a paragon of their power politics. Had they maintained this stronghold, then even after being expelled from Germany, they could have continued to exert their sway for decades, perhaps even a century or two, but such influence was never sustainable indefinitely.

 

This offensive unfolded on dual battlegrounds: the first being in the practical- economic sphere and the second in the political-ideological arena.

 

Attacks on the Practical-Economic Front

 

The practical-economic tactics included boycotting and slandering German goods to undermine sales, weakening German imports through these boycotts, influencing foreign governments to reinforce German imports with quotas and similar strategies, and manipulating currency and market speculation to weaken the German economy. These actions aimed to damage Germany’s self-sufficiency and disrupt the German industrial output. Activists promoting class conflict and boycotts eroded the conditions necessary for our exports, ultimately reducing the purchasing power of our clients, among other things.

 

The attempts to sway the market through Reichsmark speculation were mitigated by our robust market regulations, which also prevented the export of German payment instruments. The Jews’ attempts to manipulate the Reichsmark’s value did more harm to our creditors than to us, as it was their investments that depreciated, not ours.

 

In other respects, Jewish actions inadvertently aligned with our vital interests rather than causing harm. As a result, especially in the early years marked by the threat of inflation affecting other nations, our ability to engage in successful economic negotiations was enhanced, yielding profits in the billions of Marks.

 

Our strategy was to demonstrate to our formidable Jewish adversaries that we were as committed to the struggle as we had proclaimed, even if they were reluctant to believe in our resolve. The response was not just a temporary show of force but a critical, decisive, and vigorous assertion of the German political leadership’s economic strategy. The 1936 financial reckoning was a planned response to this.

 

The devaluation that began in 1936 was intended as a countermeasure but proved to be largely ineffective against us – because the actual adversary – whom we recognized as such – was not taken seriously enough to warrant a significant response.

 

Subsidiary Jewish Propaganda

 

Jewish economic leaders also implemented propaganda tactics and engineered public sentiment to their advantage, tactics designed to be immediately deployed in the territory of their opponents, our country.

 

To list a few examples:

 

·         The spread of fear regarding potential confiscations and devaluations in 1933,

 

·         Alarm over an imminent inflation following the financial control over our diligently pursued labor in 1934,

 

·         Suggestions for avoiding the use of the Reichsmark in 1935,

 

·         Alarming actions in 1936,

 

·         Acts of sabotage in 1937,

 

A comprehensive array of economic boycott actions affecting the revenue sphere in 1938, too numerous to detail individually, all aimed at weakening the strength of the burgeoning German economic organism, diverting payment methods abroad, and inducing detrimental inflationary and deflationary trends within German economic life itself.

 

Any regulation causing inflation or financial transfer was beneficial for the Jewish economic campaign within German borders. A downturn in German foreign trade and a struggle to acquire foreign currency for Germany were the expected consequences. Any diminution in the German entrepreneur’s, worker’s, farmer’s, or consumer’s status and rights under National Socialist economic policy inevitably led to business inefficiency, operational disruptions, staff shortages, and a decline in work discipline.

 

And every Jew who remained active in economic dealings with Germans and staked a claim in economic life for Jewish interests, positioned against the nascent German economic entity.

 

Such propagandistic offenses, inconceivable from the National Socialist perspective, must be acknowledged as causing losses that might have been difficult to prevent under less vigilant management of the Volk’s body – though these were only temporary and didn’t impact the developmental potential, vitality, and future strength of the National Socialist economic organism.

 

Nevertheless, these attacks also had the unintended benefit of being easily detectable, allowing them to be effectively countered with National Socialist economic policy measures. Thus, the National Socialist economic policy could continually fortify and maintain ideological purity.

 

Attacks on the Political-Ideological Front

 

The sheer volume of the practical-economic attacks by our adversaries, along with the years-long materialistic indoctrination of the Germans by Jewish interests, has obscured the significance of political-metaphysical assaults. The Jews have ingrained in the German psyche the damaging belief that any assertive German response or acknowledgment of our unique demand for equitable treatment is typically met with resistance. Yet, it is these very political- metaphysical offensives by the Jews in the contemporary world that are occurring; the fight for survival between Jewish political maneuvers and the people’s living conditions has become immediate and has taken on the form of a direct struggle for the Volk’s existence. There was indeed a deliberate self-defense strategy in its initial phase, consisting of isolated but tactical maneuvers. Always, there is an advantage in dislodging the enemy from their stronghold: this strategy is also evident in the Jewish defense plans.

 

The political operating base of a Volk is the intrinsic possession of unique characteristics, an innate life force, and the imperative to safeguard its existence and will – these are the objectives and missions that must be preserved. As long as all decisions and motivations emanate from this instinct for self-preservation, they remain robust and life-affirming. However, once this link is severed, life becomes devoid of purpose, direction, and vigor, resulting in actions that are senseless and pitiful. And it was the Jews who once sought to strip the German Volk of this existential vitality, aiming to subdue them following a similar blueprint.

 

The Germans had been alienated from the true nature of their heritage and destiny; they were already isolated and merely needed a nudge from the Jews to tip them over the precipice of susceptibility.

 

Now, for Germans, it is easier to discern this estrangement from the true essence of authority, unclouded by abstract terminology and concepts foreign to German thought and will. Upon this realization, they can become politically re- engaged, emerging from years of inactivity. The risk remains, however, that they could once again fall prey to Jewish machinations.

 

Indeed, there had been a long-dreaded, enigmatic assault on the German collective being, one that was ostensibly for non-German, specifically Jewish, interests. The proliferation of Jewish legal representatives, brokers, and business leaders did not truly advance German economic power; rather, these were merely the facade behind which Jewish rationale, intent, and economic strategy decisively shaped the economic reality within the German body.

 

Everything once termed ‘national economy’ was, in fact, a Jewish economy. What was described as ‘economic policy’ was in reality a Jewish campaign against our race.

 

The Economy is the Fate – for the Jews!

 

The relationship between the Jewish community and economic influence has been inextricably linked to the latter. This bond is marked by the Jewish community’s continuous regeneration from within:

 

There is a failure to acknowledge the inherent, self-renewing strength that comes with each new generation within a Volk. Instead, it is essential to recognize the determination of a Volk and the imperative of its survival and prosperity within the economic battleground of competing powers.

 

The error lies in their assessment of racial and future potential – not as an outcome of their political trajectory or external manifestations, but as a byproduct of their own racially conscious choices, their self-appointed idols, followed by a misinterpretation of universal Jewish hostility, which politically sustains and defends their Volk.

 

For the Jews, the real danger lies in an economy that cannot be sustained by coercion or the organizational framework imposed on a racially different people, even under the dominion of a formidable state. Defense is possible only through economic-political benefits that they hold over others.

 

For them, “economy” is a political dream from which no state can awaken, for it is the political instrument for affirming their racial identity. “Economy” is, to them, the epitome of politics – and thus, post-power seizure, the racial-political mockery aimed at us intensified: because many Germans were still influenced by Jewish ideologies, hence believing that through the “economy” the Volk would be enlightened and molded.

 

Thus, the Jewish onslaught on the economies of other peoples represents an attempt to secure a platform upon which Jews stand and to elevate other peoples to their exalted misconception that “the economy dictates destiny.”

 

The propagation of superstition becomes an immediate battlefront: when a people succumb to such beliefs, they, along with their customs and deeds, fall under Jewish sway.

 

Their resistance weakens, their structure warps, and their economic policy turns into a mere tool for Jewish interests, with their self-preservation and fate directed by none other than the Jews themselves.

 

There is only Volkswirtschaft

 

The current Jewish defense strategy erroneously assumes a political domain for occupation that, in reality, doesn’t inherently exist. The concept of an economy independent of a Volk is a fallacy; what truly exists is a national economy, embedded within the communal life of a people. Just as any individual economic action is for one’s own benefit, so too must a national economy be the collective property of its people, its Volk. Therefore, there are distinct German, French, English, and Jewish economies, but not an abstract, universal economy outside the specific aspirations and will of a people.

 

One cannot embody a national economy; one can only be influenced by it, for a national economy is always a reflection of the people that drive it. The Volk does not find its purpose within the economy; it exists beyond it, much like birds do not live like mammals, and Germans must be seen as an end unto themselves.

 

An economy must be dynamic and self-sustaining when fostered by Germans, while it becomes strained and exploitative under Jewish influence.

 

It should be grounded in its own labor and equitable compensation; the economy should elevate workers within a German framework, or alternatively, it might be constructed on the exploitation of others as seen in a Jewish context.

 

For the German people, the economy should be nurturing, providing sustenance and care for future generations and the infirm, as long as Germans are at the helm. Conversely, if guided by Jewish interests, the economy becomes a tool of exploitation and domination. In essence, a national economy is the collective asset and lifeblood of its Volk, shaped by the political consciousness of the people, thus shaping their collective identity.

 

The Volkswirtschaft is the No Man’s Land of the Jews

 

The Jews are fully aware of this strategy. They cannot maintain a political sphere solely by exploiting others; they can only manage their economy by leveraging the political and economic might of other nations, by siphoning off the economic vitality from another Volk, and by using the labor of another Volk to bolster their own economic standing.

 

Thus, the Jews convince the nations that their economies are leaderless, unclaimed territories.

 

They approach the nations seemingly to offer aid, appearing initially as victims before revealing their true intentions. Then, according to their race- specific dogma, which they label as economic doctrine, the Jew positions himself to take control.

 

The Psalm offers a warning: “The idols of the nations are made of silver and gold, the creation of human hands. They have mouths but cannot speak, eyes but cannot see, and ears but cannot hear. There is no breath in their mouths. Those who make them will be like them, and so will all who trust in them.”

 

Therefore, the Jew negates the Volk’s property rights over their own economic power to render them pliable. He reshapes rights to make them appear ownerless and align them to his benefit. He undermines the very idea of ownership, aiming to claim the fruits of others’ labor for himself.

 

Jewish Doctrine is a Jewish Defense Plan

 

Thus, any ideology that deviates from the intuitive and natural understanding of economics, which encompasses the state, society, culture, or the Volk, is fundamentally foreign. This includes the assertion that “Property is theft,” a notion not born of 19th-century Communism but rather a concept with two millennia of lineage from Jewish thought.

 

The misconception surrounding the idea of property ownership, its absolute nature, and the global perspective of national economies is not merely a technical or economic oversight that scholars can rectify. It represents a flaw within a political system driven by a desire for dominance, a system that no longer serves our interests. Instead, it reveals a comprehensive and strategic defense mechanism against perceived Jewish encroachments.

 

This stance constitutes a deliberate provocation by Jewish interests to challenge the profound economic principles of the Volk, necessitating a political counteraction.

 

Such actions aim to disinherit institutions and mire national economies in complexities, inciting outrage and confusion among those dispossessed – a state of affairs that could only resonate with the logic found within Talmudic scholarship.

 

Encapsulation of the Economic Will

 

The thinker who succumbs to Jewish foresight irretrievably loses their innate connection to their self and their Volk, for they embody not merely an aspect of the economy, but the essence of the national economy itself. All discussions, whether conceptual or structural, regarding the relationship between the state and the national economy, wages, leadership, all mirror this perspective. The focus isn’t on peripheral issues that don’t concern a true national economy but on foundational economic principles.

 

Such an individual never experiences self-interest in isolation; instead, self- interest is inherently aligned with the national economy, shaped by the collective will. This self-interest serves as a sophisticated mechanism within the national economy, designed for protection against external threats, necessitating state intervention to uphold certain inalienable rights.

 

In the realm of the economy, self-interest assumes an almost sacred significance, empowering individuals to endure and assert themselves through challenges, akin to a divine test or a devilish scheme, depending on one’s viewpoint. The narrative suggests, “the economy,” against which individuals must resist as if fighting off a predatory lender or a ruthless taskmaster.

 

The capacity for economic decision-making is diminished and neutralized as the conceptual ownership of the economy shifts from its legitimate proprietors to those who adhere to a Jewish business agenda. This agenda, referred to as the “economic protocol,” aims to instigate crises within national economies to force insolvency or collapse, thereby reducing the level of goods exchange from which they can profit as masters of economic manipulation, exploiting natural market fluctuations, unemployment, and the global economy.

 

These conflicts and thought processes diverge significantly from Jewish expectations, portraying a universal economy as if it were a monolithic organism that materializes instantly, in contrast to capitalist ideologies that grant equal rights universally, under the premise that existence is unsustainable without capital. However, this perspective insists on an economy’s independence and conquest, filled with declarations of sovereignty such as: “The economy must align with the state to achieve autonomy,” or “There must be parity between state demands and community needs,” or “Economic leadership should naturally emerge from political governance.” These utterances, while seemingly aligned with a National Socialist state, continually point to the Jewish anticipation that the economy, external to the Volk’s intrinsic capabilities and sovereignty, remains an unclaimed territory, to be dominated outright.

 

Thus, they remain ensnared in a Jewish narrative that portrays the economy as a barren wasteland, awaiting exploitation “to a bitter end,” until a new economy emerges, one that thrives on critique and thus remains inherently subordinate and compliant to our dictates.

 

A bright sky and a fateful abyss?

 

Just as there exists a household economy, a business economy, and a farming economy, defined by tangible assets within fixed boundaries, there also exists a national economy, vibrant with the life, will, and political essence of the Volk. This national economy is not separate from the Volk; it is an expression of the Volk itself.

 

An economy cannot be in conflict with the state, nor can politics exist outside of it, any more than one can separate the sky from its color or detach fate from its depths. There is no abstract economy operating independently; it is always intertwined with the state, the Volk, and their collective will, not with the structures or interests of a foreign people.

 

Just as there is no existence beyond what is ordained by the divine, there is no economy that extends beyond the Volk. The concept of an economy, in its truest form, is inseparable from the community and spirit of the people it serves.

 

The race determines the worldview

 

Perhaps only now can one fully understand the significance of the quiet, relentless struggle of the Jews and their adherents against the core principles of National Socialist economic policy. This is not merely a debate for theorists essential to intellectual discourse, but rather concerns a worldview shaped by the racial identity of its originators, which ultimately defines the living conditions and spatial dynamics for different races.

 

This explains their eagerness to elevate these fundamental principles to the status of “grand theories,” securing their acceptance with the entire scientific community’s backing and intertwining them with the chains of their faith over time. They aim to shift focus away from political and rights issues, which would undoubtedly arise if Germans recognized their sovereignty and property rights.

 

Furthermore, it clarifies their desperate engagement in the never-ending debate of “state or economy.” This persists even as their “economic protocols” suggest:

 

“With us, the economic questions are prepared in the background, and the masses are staged, so that it concerns the same struggle against the disturbers and exploiters.”

 

They assert their dominance in every possible realm to “establish their authority” at the Germans’ expense, whether it pertains to the authority of a state official or a party official. This authority is seen as unassailable by our Jewish opponents, despite the myriad challenges. It is undeniable that the forces of this dangerous ideology are well-organized, expertly trained, continuously educated, and boldly daring, attracting allies who, though perhaps misguided, aid in spreading their ideology among the German Volk.

 

The Jewish Representation as a Weapon Fight

 

Here we encounter a pivotal moment in the economic struggle represented by Jews, as outlined by the National Socialist program, which mandates that this battle be waged not just externally but internally as well.

 

This moment allows us to trace the lineage of what was once described as economic policy, now witnessing its unscrupulous application towards the German Volk.

 

It is evident that any attempt by the German national economy to generate prosperity for the Volk is destined to fail if forcibly usurped by Jewish interests.

 

Moreover, endeavors to cultivate a beneficial economy are fated to fail if founded upon Jewish economic principles.

 

Additionally, the positive attributes demonstrated by Germans become either neglected or misrepresented when we adopt an economic system that is not inherently ours.

 

The depiction of all values, as infiltrated into German territories through Jewish emigration, the erosion of ideals, the depletion of superior goods, and the commodification of the Volk’s purpose – all these acts constitute aggression from the Jewish side against the German Volk.

 

Hence, all foreign loans confronting this narrative logically predate the establishment of a German economic policy, challenging German Volkstum with “No Equality, No Mercy!”

 

This factual and logical dichotomy irreversibly separates Jewish economic policy from German economic policy; the former, a comparison, and the latter, a contradiction or hostility, founded on foreign soil.

 

The distinction between Jewish and German economic valuation is fundamental: Jews have historically predicated their efforts on the labor of others, refusing to engage in anything beyond their self-interest.

 

And from the cradle, Jewish schools teach: “The Gentiles must work, the Jews must think. They must plow, sow, reap, thresh, grind, bake. The Jews find - that is all they have to do - ‘find.’”

 

This statement also underscores the exploitative intent inherent in Jewish economic representation, where economic salvation efforts are merely a facade for consolidating their power, as prescribed by Solomon:

 

“It gives no lower work-duty than the handwork. The Jew has the soil again, he must still cultivate grains. Handwork is traditionally working the earth.”

 

For Jews, interest encompasses everything from downcasting the benevolent to dominating the market, whereas the German economic system prepares for a renewal of labor, presenting itself as a storm of goods open for exploitation.

 

For them, the economy equates to power, completely alien to the concept of this power serving as a refuge for those skeptical of Jewish motives.

 

Demanding unbridled power means unrestricted Jewish influence, subjecting labor to market dynamics, distorting our language and understanding of economic structures, thus not yielding to the market’s order but to a perceived market freedom.

 

Work Freedom versus Slave Economy

 

The German economy thrives on the principle of labor freedom, valuing the creative contributions of its people to each product. For the German, every creation embodies more than a mere item; it represents a piece of the collective spirit, imbued with inherent value through the transfer of property.

 

In contrast, the Jewish economic approach is depicted as relying on the exploitation of labor, viewing creations solely as commodities to be traded on the market for profit. This perspective lacks the creative engagement that characterizes the German approach to goods, which are seen as the culmination of a natural and noble endeavor.

 

Germans perceive their work’s outcomes as elevating and refining, engaging in a cycle of continual improvement and innovation. This ethos is evident in various sectors, from agriculture and dairy farming to handicrafts and family-run enterprises, all the way to prestigious vineyards.

 

The German economy seeks to reintegrate the fruits of labor back into the production of durable, meticulously crafted, high-quality goods. Meanwhile, the portrayal of the Jewish economy focuses on achieving rapid turnover of goods, prioritizing quick market entry and reevaluation over lasting value and craftsmanship. This approach aims to control consumer demand, ensuring products are quickly consumed and replaced.

 

Property Freedom versus Overload

 

The Jewish economic model suggests that relying on borrowed purchasing power is an unsustainable foundation for continuous production of goods.

 

Conversely, the German economy recognizes the value of leveraging existing purchasing power as a reliable basis for financing the production of goods. This approach fosters a wide array of independent livelihoods, reflecting the German capacity for creating a freely developed communal life. In contrast, the Jewish economic model is seen as extracting the potential for self-reliance and upward mobility, imposing its system across varied individual economic frameworks, thus positioning the Jewish economic doctrine as a mandatory contribution.

 

This economic stance is underpinned by a belief in the meticulously organized Jewish economic policy, seemingly offering a more advantageous position for a taxation system rooted in Jewish law. This is articulated in the Talmud, stating:

 

“It is forbidden for the heathen Gentiles to steal from each other, but not from the Jews. Neither a Jew is forbidden to take from the Gentiles.”

 

This delineation underscores a fundamental difference in economic ethos between the two models, highlighting a contrast in principles of economic justice and the utilization of purchasing power.

 

Wealth Against Poverty

 

The Jewish economic system addresses the poverty of its adherents through either Marxist strategies of widespread expropriation and proletarianization or capitalist methods of exploitation and wealth accumulation. In contrast, the German economy seeks to generate prosperity from all its resources.

 

Within the “economic protocols,” the Jewish economy is portrayed as striving to transform wealth into significant riches in a manner disproportionate to their earnings, akin to fostering an advanced state of poverty and ongoing fragmentation.

 

The German economy, on the other hand, is characterized by its foundation on established wealth, immune to any claims by Jews. An example of this is the valuation of approximately 20 billion Reichsmark invested in German bonds, considered as wealth despite the associated mortgage loans and their interest and compound interest obligations. While individual wealth might be seen as a burden to some, within the Volk’s economy, one person’s debt contributes to the collective wealth.

 

Speculation and excessive debt, whether it’s national, communal, or personal, are viewed as mere illusions under the National Socialist regime, with the assumption that increased security and diligent effort are required to counteract these debts before they can contribute to the German economic policy’s goal of asset growth. The task of surmounting the substantial debts incurred over centuries through Jewish lending, perceived as entrenched poverty, is expected to take many years.

 

Rescue Freedom against Economic Oppression

 

Hence, the present-day suffering is effectively prolonged taxation resulting from Jewish economic oppression. While the Jewish economy enslaves labor, the German economy empowers it.

 

In the Jewish economic system, capital is utilized merely as a tool to exert control over labor, whereas in the German economy, capital is amassed to generate employment opportunities.

 

Consequently, the Jewish economy separates labor from its means, whereas the German economy provides the means to support labor. The Jewish economy diminishes the significance of labor, while the German economy dignifies it.

 

Moreover, the Jewish economy asserts dominance over space to facilitate labor, as it lacks a meaningful connection to the workforce. This is evident in the “economic protocols,” which prioritize the acquisition of Gentile riches and overall indebtedness. Through practices such as overdraft schemes, credit manipulation, stock market exploitation, and the destruction of middle-class enterprises, the Jewish economy seeks salvation whenever it deems necessary.

 

In contrast, the German economy advocates for liberation from such practices, recognizing that only genuine liberation can benefit the Volk. While the Jewish economy resorts to market manipulation, currency devaluation, and speculative activities to achieve salvation, the German economy upholds the principles of free rescue, understanding that true prosperity lies in the absence of such manipulative tactics.

 

The Jewish economy subjugates labor to the dictates of capital, rendering it dependent on capital approval and readiness, whereas the German economy values labor as an essential component of economic activity.

 

Right to Work Against the Tyranny of Capital

 

To liberate the German economy from the grip of Jewish dominance and to fend off the comprehensive assault perpetually orchestrated by Jewish dispossession against the German Volk, a plan was devised. It was recognized that as long as the German people believed they could only labor when sanctioned by global capital, their self-determination remained precarious, vulnerable to exploitation by Jewish forces.

 

We refuse to toil for others, subject to the whims of international Jewish power. Despite the Jewish indifference to hunger, we reject the notion of dependency, even if our economic overlords were to decree: “The empire and freedom await, albeit at the cost of reducing our basic necessities.”

 

This narrative of class struggle extends to its most extreme manifestation: “If only a select few can work based on available capital, then only a select few can live. And when the capital available is meager, an entire Volk must sacrifice, stretching scarce resources among the privileged few.” Such was the audacious ultimatum thrust upon us, echoing through the night.

 

It wasn’t merely a question of class struggle, but rather a stark reminder of whether the credit business belonged to Pinthus Salomon or Georg Löber on the corner.

 

Systematic Jewish Economic Distortion

 

It is crucial to distinguish between the visible and expansible Jewish assault on our heritage for sustained dominion and the means employed to commence this dominion, which may fall away once supremacy is secured. The “economic protocols” meticulously detail the systematic orchestration of economic ruin by the Jews. They highlight the perilous Jewish influence on labor activity, asserting that control over the labor capacity of the German Volk is paramount for resistance against Jewish hegemony and for the preservation of economic autonomy.

 

This embodies the essence of the Jewish offensive strategy, rooted in a deceptive calculus: “Initially, we will lead the workers astray with false promises and inflated economic guidance, sowing unrest and poverty. This will bind them to their proletariat status. The natural challenges of a free economy will be dismissed as mere distractions. Our Jewish capital will then emerge as the sole essential worker. Even if they manage to secure some means for their livelihood, it will be under Jewish capital’s dominion, burdened by credit obligations, ensuring they remain perpetually dependent on us for their daily sustenance.”

 

Among equals, they deploy “economic nature attacks,” manipulating laws and clandestinely manipulating economic forces to instill fear and perpetuate a struggle for existence. However, the German economy demands resolute action to alleviate economic strain, poverty, misery, and hunger, aiming to fortify the Volk and safeguard its sovereignty.

 

The Jewish economy openly avows its intent to dismantle our social fabric, with Jewish capital already initiating the final assault. Another step, and the German Volk would find itself economically enslaved by international Jewry.

 

The Right to Work: Counterattack of our Class

 

The right to work stands as the German Volk’s countermeasure against the Jewish economic doctrine. With this right, the German people regain their class foundation, suited to their inherent status. It instills pride, dignity, and honor in German labor, igniting the potential for increased productivity and national wealth. This right is not a mere claim of disposal, maintenance, or subordination; it emanates from the Volk’s inherent sovereignty, wielding labor as a weapon in shaping economic pathways and successes.

 

Consequently, the inevitable methods emerge to guide economic viability within the German Volkseconomy, ensuring robust fulfillment of tasks that steer the collective labor towards progress and expansion.

 

·         The economic prosperity ensuing from the right to work encompasses:

 

·         Full employment

 

·         Maximization of goods production

 

·         Equitable distribution

 

·         Price stabilization

 

·         Increased capital inflow

 

·         Vocational training opportunities

 

·         Enhanced purchasing power

 

·         Freedom from indebtedness

 

·         Unrestricted goods production capacity

 

·         Improved material and cultural standards of living

 

·         Encouragement of property ownership

 

·         Potential for social and cultural advancement and education

 

·         Catalyst for the Volk’s growth and development

 

·         The right to work serves as a tangible symbol of the Volk community’s resurgence, symbolizing liberation from the yoke of Jewish-international financial dominance. The toil of millions constitutes a resolute assertion of German identity in the struggle for freedom and self-realization, affirming the need for a space shaped by German values, not subject to Jewish dictates.

 

Above all, it falls upon Germans worldwide to unite with steadfast determination, recognizing the signs of the times. This right transcends national borders, embodying a collective challenge to power on behalf of all Germans, imbued with democratic principles. It invites Volksgenossenschaft, or community beyond borders.

 

In embracing this self-awareness, Germans reclaim their rightful place in history, asserting, “I am a Volk comrade for eternity.”

 

Battle and War Plan Against Capitalism

 

Beyond the German borders, the right to work today already develops the struggle of the Völker against the Jewish appropriation, as well as against the Jewish division of the Völker in class struggle.

 

It unfolds as a worldwide weapon of struggle for National Socialism, which must be born from all Völker, as free Völker and as Völker of the fighting self- assertion.

 

In the whole world, the Jewish Herrschaft breaks down, and an international struggle against capitalism begins, one calls it anti - capitalistic revolution, the world revolution against the class and financial Herrschaft of the Jews for the freedom and preservation of the free-born Völker.

 

Class Shapes Environment According to its Right to Existence

 

Every class is bound by the law to shape the space it inhabits in accordance with its inherent nature, crafting living conditions that align with its essence.

 

Individuals do not venture into the world to conform to their surroundings; rather, they exist to mold their environment to suit their aspirations for life.

 

Initially, it was the Jewish milieu that our class, defined by its size and significance, was compelled to endure and ultimately surmount.

 

What we fashion becomes our environment, tailored to provide optimal living standards for our class.

 

This naturally entails shaping the internal conditions of our Volk in accordance with the principles of our class. A Volk can do no more to preserve and uphold the distinctive qualities of its class than to ensure that every member is immersed in conditions reminiscent of those that once nurtured the strength, resilience, nourishment, and pride of the class.

 

What capitalism, what Jewish influence, indeed, what the events of the past millennia have achieved, is not happenstance but a meticulously orchestrated outcome, the culmination of the Jewish class struggle within the economy.

 

Class Preserves Itself in its Own Struggle for Existence

 

The conditions that ensure a class’s preservation, enabling it to select the fittest from its progeny, and determining its timeliness, necessity, and fairness, lie within its own struggle for existence. In this struggle, it’s not only the material and intellectual goods that are at stake, but above all, the fortitude of the heart: blood, honor, duty, and loyalty.

 

The more ruthless, demanding, and unyielding this struggle of the individual becomes, and the more rigorous the selection process, the stronger the foundation of the German Volk is laid – with a stricter selection process weeding out those who may be talented but lacking in character.

 

In this context, we oppose the insidious Jewish narrative, which, closely tied to treacherous freedom, imposes nothing but responsibility and seeks to portray German freedom as its obligation to guide the imposed struggle.

 

However, none are in greater peril than those who misuse their power to hinder others from fulfilling their responsibilities. Whether through political authority or any other form of power abuse, such individuals embody a temptation that must be resisted. They act as agents of restraint against the realization of our political power, ensnared in the web woven by the Jews.

 

Social Justice

 

No heedlessness, no veiled retreat to purportedly National Socialist calls for anti-Semitism, will divert our attention from the urgent task at hand: to represent, in a just manner, the efforts required in the ever-present struggle, ensuring that only the best from the master race are excluded.

 

Those who aspire to wealth must recognize the hand of fate when it challenges them to combat the perils wealth may bring, particularly in the fight against the impoverishment of the German Volk. It’s imperative to remember that our ability to work is under divine providence. Hence, we must strive to ensure that prosperity is accompanied by a deep sense of responsibility.

 

True social justice does not lie in making life easier for the son than it was for the father; rather, it entails the father shouldering greater responsibility. This shift will initiate a natural selection process within the Reich, validating the effectiveness of leadership and preserving the correct mindset derived from the exercise of responsibility.

 

The Talmud advocates, “Man should not make his son pursue scholarly professions, but rather have him learn a trade, for the greater the education, the easier it is for the son to act.”

 

Justice of Loyalty, not of Wealth

 

It’s not a social injustice if one earns nearly 120 Marks per month, or even 240, 1000, or more; that’s merely an economic imbalance.

 

But when one shoulders greater responsibilities, gaining trust and support from fellow Volksgenossen to bear higher burdens, that’s social justice.

 

It’s not unjust if someone is born into wealth, but it is unjust if one starts from nothing, builds a fortune alone, and leaves vast riches to descendants.

 

Having the means to afford a 500-Mark tie isn’t unjust, but it becomes unjust when intellect and spirit are constrained more than the people and their leaders.

 

We don’t seek a justice that levels down and provides comfort, as proposed by the Jews, where citizens and workers mimic the Jewish model. Instead, we seek to uplift the Reich and honor all those of German blood.

 

National Socialism will bring forth diverse outcomes, addressing the realities of varying living conditions. It must offer opportunities for the German Volk and its economy that are hard to reject, while disregarding those that don’t align with the true goal: achieving greater wealth with less effort.

 

Living Conditions and Life Assurance of our Class

 

The German Volk has risen to greatness and strength, not because it relies on living conditions tied to its class, but because of the principles of right, duty, honor, loyalty, and fidelity. These are the foundations of our class, which we must uphold wherever we live and wish to remain; they are what we must organize within our space to ensure our own preservation.

 

The life of our Volk and the endurance of our class are guaranteed if we remain steadfast and true to the qualities inherent within us, refusing to depend on outsiders and nurturing ourselves only with our own resources. We must recognize the forces that sustain and propel us forward.