So, politically, the New York Jew has the advantage. He belongs, together with the non-Jew, to organizations like Tammany or the Republican Club—but the non-Jew cannot with him belong to the Kehillah.
It is all so very familiar: the Jew insists on double everywhere. In the Balkans he insists on a double citizenship. He insists on a double protection. He insists on a double standard of education. He insists on all his own religious rights as strenuously as he insists that all Christian majority rights shall be stamped out in this country. He insists that he shall have his Sabbath and that you shall not have yours. He wants his own social rights and yours too—but he wants you to have only your own and not his with it. It casts serious doubts on Jewish intelligence that this course should be so seriously pursued, as if on the one hand the humor of the “nerve,” and on the other hand the disgusting impudence of it, had never appeared to his consciousness.
In New York, therefore, the Jew politically belongs twice, while all non-Jews belong but once, and it can easily be perceived that this is an advantage.
In the previous article it was rehearsed how Tammany besmirched its name by association with Jews who used the organization as a protection for their traffic in vice. This was in 1894. The revelations were so terrible that in any other community they would have led to a complete abolition of any possible chance of recovery, but as it was never made plain to the people that the traffic in vice was not a sudden appearance of rottenness among Americans, but was the normal activity of an alien racial strain, the moral power of exposure was dissipated. The people were left staggered by what they were allowed to believe about the origin of the horror. People said it was Tammany because the press said it was Tammany, and yet people could not understand how it could be Tammany, and so in the midst of hesitancy the fire of reform burned out. It was exactly like these days when we are told that “American business