The Mechanics of the Antisemitic Cycle: Pronatalism from Genesis to The Redemption

In Bullets

• A family, tribe, or clan of pastoralists must adopt pronatalism to father enough sons to drive their rapidly reproducing flocks and herds before them.
• When rapidly growing pronatal families, tribes, and clans are in proximity they soon begin to quarrel over available pasture. Persistent quarreling leads to armed conflict, so they must fission or fight. Abraham and Lot, and later Jacob and Esau, choose to fission rather than fight over pasture in two fission or fight events described in the book of Genesis.
• Genesis 13:6-9 “The land could not support them both together; for their livestock were so numerous that they could not settle in the same district and there were quarrels between Abram’s herdsmen and Lot’s. Abram said, ‘Let there be no quarrel between us… let us part company.’”
• Genesis 36:6-7 Esau took his wives and sons and daughters and everyone in his household, his herds, his cattle, and all the chattels he had acquired in Canaan and went to the district of Seir out of the way of his brother Jacob, because they had so much stock that they could not live together; the land where they were staying could not support them because of their herds.
• The Biblical author culminates Genesis’ Darwinian threads regarding pronatalism (too many) and eugenics (too strong i.e., too smart) in the first few lines of the book of Exodus:

Exodus 1:7-10 “Now the Israelites were fruitful and prolific; they increased in numbers and became very powerful, so that the country was overrun by them. Then a new pharaoh ascended the throne of Egypt, one who knew nothing of Joseph. He said to his people, “These Israelites have become too many and too strong for us…”

The Pharaoh’s remark identifies the first significant instance of the “antisemitic” cycle:

• the Abrahamic covenant that generates the cycle (too many) and
• the Jacobian selection for intelligence that directs the cycle (too strong).
• Consider the allegorical layers of the Genesis text in which shepherds and their flocks and herds (the surface layer) represent Orthodox Jewish communities in Diaspora (the concealed layer). “He [God] took Abram outside and said, ‘Look up into the sky, and count the stars if you can. So many,’ he said, ‘shall your descendants be.’”[1] In the wake of God’s promise, Abraham and his descendants will endeavor to have as many children as they can. An Orthodox Jewish community practicing Abrahamic pronatalism in Diaspora “sows over”[2] the educated classes of its colonized host with many, smart babies[3] who will compete directly with the host’s educated classes as they grow to maturity. In adulthood they will rise to the top of the socioeconomic hierarchies of the host’s indigenous populations and appropriate their broadest niches.[4] Ensconced in a host’s broadest niches, they will disperse the host’s homogenous population among diverse groups of foreigners until the host is incapable of preserving its group identity.[5] The genetically gifted Jewish colonizers effectively “become” the indigenous educated classes of the colonized host. Resistance to the niche seizure is often mislabeled “antisemitism.”
• Orthodox Jewish communities fission rather than fight one another. They spread out over the earth in an ever-expanding matrix that will eventually cover the globe with its capitol in Jerusalem. The matrix is connected by intermarriage arranged by shadkhan (matchmakers) who ensure Orthodox Jewry’s far-flung communities forever remain a cohesive global network. The practice of pronatalism that generates the fission or fight cycle will necessarily culminate in an apocalypse and an eschatology once the competition has:
  • assumed global dimensions
  • surviving pronatalists have run out of niche space to seize and
  • the option of fissioning (i.e., parting amicably) is no longer available.
  • From Google: “While the root meaning of ‘apocalypse’ is about seeing and understanding something [revealed that was formerly hidden], its popular usage has evolved to encompass the concept of a final often destructive event that brings about the end of the world as we know it.”
  • From Wikipedia: “Eschatology concerns expectations of the end of the present age, human history, or the world itself. The end of the world, the end times, is predicted by several world religions, which teach that negative world events will reach a climax.”
• Central to this paper is the understanding that pronatalism is driving the world toward the very real and violent end of apocalypse and eschatology. The three “Abrahamic” faiths: Judaism, Christianity, and Islam, are so-called because they are all pronatal. Wherever these religions co-exist, their populations will grow rapidly and eventually generate the fission or fight cycle. Forced to compete with one another for dwindling niche space pronatal communities in conflict will seek the demographic decline of competing pronatal communities. For example, LGBT sexual ideology, a non-reproductive, anti-pronatal ideological weapon designed to be deployed against a pronatal competitor, has so enchanted Christians they’ve chosen to attend to their sexual proclivities rather than reproduce while Orthodox Judaism and Islam steadfastly maintain their ancient pronatal traditions. Emerging Islamic caliphates and rapidly growing Orthodox Jewish communities in Diaspora will continue to generate the fission or fight cycle due to their prolific growth within a colonized host nation’s borders.
• Pronatal forces are driving the large population transfers of pronatal peoples of North Africa into Europe facilitated by the E.U.’s legislated Schengen Agreement.
• Similar population transfers comprised of millions of unvetted foreigners entered the U.S.A. due to the dropping of its southern border during Joseph Biden’s traitorous presidential administration which dishonestly declared the border “secure.”
• Below is a prophetic rendering of apocalypse and eschatology generated by the fission or fight cycle of pronatalism. In Gershom Scholem’s[6] treatment of the messianic idea in Kabbalism he describes the Redemption. Scholem writes: “The Zohar follows Talmudic Aggadah”[7] in seeing Redemption as “the gradual illumination of the world by the light of the Messiah.”[8]

“At the time when the Holy One, blessed be He, shall set Israel upright and bring them up out of Galut He will open to them a small and scant window of light, and then he will open another that is larger, until he will open to them the portals on high to the four directions of the universe. So shall it be with all that the Holy One, blessed be He, does for Israel and for the righteous among them, so shall it be and not at a single instant, for neither does healing come to a sick man at a single instant, but gradually until he is made strong. The Gentiles (who are designated Esau or Edom), however, will suffer the opposite fate. They received their light in this world at a single stroke, but it will depart from them gradually until Israel shall grow strong and destroy them.”[9]

• The mechanics of the antisemitic cycle began with the pastoralist Abraham’s rapidly reproducing flocks and herds and will end in apocalypse and one world government.

[1] Genesis 15:5

[2] Diaspora: Greek, from diaspeirein ‘disperse’, from dia‘across’ + speirein ‘scatter’. The term originated in

the Septuagint (Deuteronomy 28:25) in the phrase esē diaspora en pasais basileias tēs gēs ‘thou shalt be a

dispersion in all kingdoms of the earth’. (From Google)

[3] For “smart babies,” see Richard Faussette, The Biblical Significance of Adam and Eve and Jacob and

Esau to appreciate Jacob’s preference for cunning Rachel over dull-eyed Leah, www.academia.edu

[4] Due to Jacobian selection for intelligence, see Richard Faussette, The Biblical Significance of Adam

and Eve and Jacob and Esau, www.Academia.edu

[5] See Richard Faussette, The Biblical Significance of the Tower of Babel, www.academia.edu

[6]   Gershom Scholem (an ardent Zionist) was appointed the first professor of Jewish mysticism at the

Hebrew University of Jerusalem.

[7]   Gershom Scholem, The Messianic Idea in Judaism and Other Essays on Jewish Spirituality, Schocken

Books 1971 page 39

[8]   Ibid., page 39

[9]  Ibid., pages 39-40

Richard Faussette, copyright © All Rights Reserved, 9/29/25, 10/8/25, 12/29/25 Words: 1,303