Jewish Ethnocentrism

Torah Study with Richard Spencer

Richard Spencer of the National Policy Institute has emerged as the new media villain du jour, replacing the post formerly held by David Duke in the public imagination. Recently I watched an exchange between him and Hillel Rabbi Matt Rosenberg during the Q&A portion of a talk Spencer gave at Texas A&M University.

Rabbi Rosenberg starts by saying “You come here with a message of radical exclusion. My tradition teaches a message of radical inclusion and love, love as embodied by Torah. Will you sit down with me, and study Torah, and learn love?” he continues.

As a thought experiment I’d like to imagine that at this point Spencer said “Yes. I will study Torah with you Rabbi.” The two of them find a quiet corner somewhere on the Aggie campus, and sit down together.

I thought they might begin with a brief discussion of Hebrew relations with the Amalekites, a nomadic people of Israel descended from Esau, whom the Torah instructs Jews to utterly destroy:

It shall be that when the Lord, your God, gives you rest from all your enemies all around, in the Land that the Lord, your God, gives you as an inheritance to possess it, you shall blot out the memory of Amalek from under the heaven. Do not forget it. (Deuteronomy 25: 19)

Elsewhere: “Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox, and sheep, camel and ass” (Samuel I, 15:3).

All of the Amelakites  — men, women, children, babies, and even livestock — are to be slaughtered. Radical, and in its own way, quite inclusive. Read more

America as a Promised Land for Jews: Threatened by Muslims, Israel and White Identity?

Note: This is an edited, linked version of my talk at the NPI conference in Washington, DC, November 19, 2016.

I am going to talk about Jews. It’s not that I relish doing this, but somebody’s got to do it, and it’s definitely a subject that needs to be addressed as best we can, fairly and factually, and with the understanding that we are not talking about all Jews but about activist Jews and the general thrust of the organized Jewish community.

Beginning in the nineteenth century, Jews saw America as a promised land, whose “streets are paved with gold” as they often wrote to their families in Europe. Jews were therefore staunch advocates of unrestricted immigration. Writing in 1914, University of Wisconsin sociologist Edward A. Ross believed that liberal immigration policy was exclusively a Jewish issue and he quoted the prominent author and Zionist pioneer Israel Zangwill who articulated the idea that America is an ideal place to achieve Jewish interests.

America has ample room for all the six million [Russian Jews]; any one of her states could absorb them. And next to being in a country of their own, there could be no better fate for them than to be together in a land of civil and religious liberty, of whose Constitution Christianity forms no part and where their collective votes would practically guarantee them against future persecution. (Israel Zangwill, in Ross 1914, 144)

Zangwill wrote a famous play called The Melting Pot that premiered in 1908 in Washington, DC, the heart of American political culture. What’s interesting is his idea that America was a land where all the old ethnic hatreds would be abolished in a grand symphony of ethnic harmony. Sound familiar? In the play a Jewish immigrant fleeing Russian pogroms comes to America, writes a great symphony and marries a wealthy Christian woman. Audiences were wildly enthusiastic:

There were cries for Zangwill after every scene, and President Roosevelt himself joined in the applause. During the play he sat next to Mrs. Zangwill “and positively raved.” When Zangwill took his bows afterward, “the President shouted across the theater, ‘that’s a great play, Mr. Zangwill.’ “2 … Throughout the drama [the Jewish character] argues that the United States is a land of universal love and brotherhood. He sees it as a place in which the divisions among men will soon disappear. … Within the stirring and seething of the vast cauldron, the “Great Alchemist” was melting Celt and Latin, Slav and Teuton, Greek and Syrian, black and yellow. He was fusing together East and West, North and South, pole and equator, crescent and cross.”[1]

So there you have it. Crescent and Cross. Black, Yellow and White all coming together in blissful harmony — less than 50 years after the Civil War. The reception given the play, and remember this was over a century ago, shows that this optimistic image appealed to many Americans—prominent Americans like President Teddy Roosevelt. Read more

Israeli Minister latest in long line of prominent Jews asserting the inferiority of non-Jews

At TOO we have felt something of a duty to document instances where prominent, mainstream Jewish figures have publicly expressed the traditional Jewish view of a qualitative superiority of Jews to non-Jews. Previous examples include the late Lubavitcher leader, Menachem Schneerson of New York who was honored by President Reagan in 1983 (“The Gentile does not want anything. He waits to be told what the Jew wants!”; we have a case of . . . a totally different species. . . . The body of a Jewish person is of a totally different quality from the body of [members] of all nations of the world).

Another well-known example is Sephardic leader Rabbi Ovadia Yosef’s statement that “Goyim were born only to serve us.” As the previous link shows, such statements are pervasive on the ethno-religious right in Israel, often by very prominent mainstream figures.

Mondoweiss provides another example, this time from Israel’s Deputy Defense Minister Eli Ben-Dahan. Dahan, who has nine children and has lived in a West Bank settlement, recently stated that “Palestinians have to understand they won’t have a state & Israel will rule over them.”

So much for the farce of peace negotiations. But not too long ago, Dahan showed he is entirely on board with Schneerson, Yosef, et al.:

Ben-Dahan referred to Palestinians as animals in 2013, according to the Times of Israel:

“To me, they are like animals, they aren’t human.”

Ben Dahan told Maariv that homosexual Jews were superior [to] gentiles — gay or straight.

“A Jew always has a much higher soul than a gentile, even if he is a homosexual,” he said.

Read more

Netanyahu’s fanatic supporters

Related to my recent article on the fanatics who support Netanyahu and the Right in Israel, Philip Weiss notes that Labor candidate Yitzhak Herzog did not raise the Palestinian issue in a meaningful way during the election campaign for fear of his life.

Why did Herzog fail? I believe he was afraid of his own people. A week ago I was in Rabin Square for a rally by the Netanyahu forces, and they were terrifying. The people I met in the street said racist and foolish things about Arabs, both Netanyahu and Naftali Bennett made religious statements bordering on lunacy about the Jewish right to the land, and they were preceded on the dais by Daniella Weiss, a settlement leader who has supported “pricetag attacks,” Jewish violence aimed at deterring the Israeli government from uprooting settlers. …

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The Pathetic Apologetics of Caroline Glick

Editor’s note: As someone who has  written chapters on Jewish apologia and  self-deception, I have to say that Caroline Glick may be the most extreme case I have ever encountered. One struggles for words to describe her rabid ethnocentrism and how it blinds her to the most obvious realities. Jews are morally superior paragons of rationality, responsible for everything good in the world, including Western institutions of democracy and individual freedom. With only a few exceptions (non-Jews who accept the tutelage of Jews), non-Jews are, as Brenton Sanderson phrases it, “brutish and irrational embodiments of evil” while Jews are “reasoning, intelligent moral paragons.”

Truly breathtaking. It’s terrifying to think that such a person is a highly praised and powerful member not only of the Israeli political establishment but is also a well-established figure in neoconservative circles and the media in the US.

Caroline Glick is an American-born Israeli journalist and the deputy managing editor of The Jerusalem Post. She is also the Senior Fellow for Middle East Affairs of the Washington DC-based neoconservative Center for Security Policy. A radical Zionist, Glick migrated to Israel in 1991 and served in the Israeli Defense Force before going on to serve as assistant foreign policy advisor to Prime Minister Benjamin Netanyahu.

Glick has been showered with awards and praise from Zionist and Jewish organizations. In 2003 the Israeli newspaper Maariv named her the most prominent woman in Israel. She was the 2005 recipient of the Zionist Organization of America’s Ben Hecht award for Outstanding Journalism (previous recipients included A. M. Rosenthal, Sidney Zion and Daniel Pipes). She has also been awarded the Abramowitz Prize for Media Criticism by Israel Media Watch. In 2009 she received the Guardian of Zion Award from Bar Ilan University in Tel Aviv. In 2012 The David Horowitz Freedom Center announced the hiring of Glick as the Director of its “Israel Security Project.”

Inevitably, given the Jewish stranglehold over the American media, Glick is given a regular platform to espouse her Jewish supremacist views in The Wall Street Journal, the National Review, the Boston Globe, the Chicago Sun-Times, The Washington Times and many other newspapers and journals around the world. She is also a regular pundit on MSNBC and the Fox News channel. Given her wide exposure in the Jewish-controlled media, and the senior positions she holds within the neoconservative establishment (where she is touted as “a brilliant and outspoken Jewish academic”), one might expect Glick to possess a formidable intellect and have a knack for formulating intellectually sophisticated Jewish apologetics. Read more

Jews and Race: A Pre-Boasian Perspective, Part 2


The Zionist Elias Auerbach viewed Jewish intermarriage as not necessarily a problem providing the endogamous Jewish racial core population remained unpolluted by the taint of non-Jewish blood. The offspring of mixed marriages (Mischlinges) are, he noted, overwhelmingly lost to the Jewish community — leaving the “sacred chain” of Jewish heredity within that community intact. As Kevin MacDonald pointed out in A People that Shall Dwell Alone, this had the eugenic effect of selecting for high levels of ethnocentricity among the remnant Jewish community. Those with low levels of ethnocentricity (manifested in a propensity for intermarriage) were lost to the Jewish community — leaving a hyper-ethnocentric endogamous core behind. Accordingly, Auerbach writes that:

In Germany at present [1903], the rate of Jewish intermarriage is approximately one sixth of pure (rein) Jewish marriages. This number is so large that one would be forced to derive from it a total and imminent dissolution of German Jewry. A genuine intermixture, however, has only really taken place when the offspring of this intermarriage then introduce this foreign blood into the Jewish Volk. Now the fact of the matter is that the overwhelming majority of these offspring of mixed marriages (Mischlinge) withdraw from Jewry both religiously and nationally, shutting themselves off thereby from any union through marriage with the Jewish nation (Stamme der Juden); thus, they remove themselves from the equation, for the most part, when it comes to [our analysis of] racial mixture. The Jewish human material (Menschenmaterial) that we are analyzing from an anthropological viewpoint and that is the foundation of the Jewish race in the progressive movement of history will consequently have altered very little and remains a homogeneous mass; they [the Jews] seldom lose elements to another people through dissolution. A careful and scrupulous authority on this issue, the statistician Arthur Ruppin, estimates the number of offspring of mixed marriages who remain within Jewry to be only 10 percent of all offspring produced by the mixture of Jews and non-Jews in Germany. As to actual mixing of blood, we would thus have to figure that at only 1/60 of the racial stock of German Jews. However, even this small, though nevertheless not infinitesimal, number is valid only for Germany and for a few other countries, in which altogether a very small percentage of the Jewish people (Stamm) live.

If one goes back just a few decades, the number of Jewish intermarriages declines precipitously in relation to the Jewish population overall. In Prussia the number of mixed marriage declines by half, if one goes back twenty years; for the Jewish population in general this occurs only when one goes back sixty years. Before this period, around the turn of the nineteenth century, the intermixing of the Jews [with other peoples] in Europe dwindles almost to the vanishing point. For the entirety of the Middle Ages — and for Jewish racial history, the term “Middle Ages” is valid up until the French Revolution — the number of intermarriages was so minute as to be negligible, the more so as barely any offspring of such marriages mingled their blood with that of Jews. The law of racial isolation of the Jews from the peoples around them in Europe held true for the entire Middle Ages. [Italics in the original] [i] 

Elias Auerbach

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Menachem Mendel Schneerson: The Expedient Messiah, Part 3


When Schneerson assumed the leadership of Chabad, it was a numerically small group, anchored by geographic and cultural boundaries. Like other Hasidim it tried to preserve itself and its version of Judaism by ghettoizing itself, relying on Yiddish as its primary language, dressing in ways that made its members seem attached to another time and place, and sheltering its young in their communities, protected them from the melting pot of the non-Jewish and assimilated-defiled Jewish-American world. The various Hasidic sects proselytized among each other, competing for new followers. The general perception in the United States, as in Israel, was that this sort of Judaism was a relic of the past, destined to fade away in time.

For a cosmopolitan man who aspired to position and prominence, such limitations must have been constricting. Then in 1961, with the launching of John Kennedy’s Peace Corps, it occurred to Schneerson that he could establish a similar organization. Whereas most Hasidic groups remained in enclaves to survive, Schneerson decided to steer Chabad in a new direction: Lubavitch success would occur by engaging the world. A Jewish peace corps with Hasidic volunteers would be sent all over the world, not to serve the world’s poor, but to rehabilitate non-observant Jews. Lubavitchers would not compete with other Hasids for new followers; they would find them outside the Brooklyn Heights ghetto. This global outreach campaign became the hallmark of the Lubavitch sect and the reason for its tremendous success and Schneerson’s vast influence. Read more