Jewish Writing on Anti-Semitism

Review of Nothing Sacred: The Truth about Judaism

I had known about Douglas Rushkoff’s treatment of Judaism; Nothing Sacred: The Truth about Judaism, for some time and had always meant to read and review it.[i] A video of Rushkoff discussing his take on Judaism surfaced online discussing the infamous ‘Barbara Spectre moment’ — that is a political gaffe from the tribe’s mouth. We can say these “Spectre moments” are when a Jewish activist candidly discusses Jewish cultural activism on non-Jews and their nations. Here’s Rushkoff’s Barbara Spectre Moment:

The thing that makes Judaism dangerous to everybody, to every race, to every nation, to every idea, is that we smash things that aren’t true, we don’t believe in the boundaries of nation-state, we don’t believe in the ideas of these individual gods that protect individual groups of people; these are all artificial constructions and Judaism really teaches us how to see that.

 

In a sense our detractors have us right, in that we are a corrosive force, we’re breaking down the false gods of all nations and all people because they’re not real and that’s very upsetting to people.”

The central reason Jews like Rushkoff and Barbara Spectre allow themselves to speak candidly about Jewish social engineering is because they believe that by manipulating predominantly non-Jewish societies they are doing the world a service — they are in fact doing God’s work. By undermining their host nations so as to bring about conditions of disunity, Jews like Rushkoff and Spectre believe that in performing this role of “a corrosive force” “breaking down the false gods of all nations and all people,” they are performing a mitzvah as part of their god-ordained task of tikkun olam. A mitzvah is translated as a ‘commandment’ but more commonly means a good deed done from religious duty. Rushkoff describes tikkun olam as “a poetic way of expressing the responsibility Jews have to ‘heal the earth.’[ii] In my two part essay on integration, “Manspreading for Lebestrum,” I discuss the HBO series Show me a Hero, based on a book by Jewish New York Times writer Lisa Belkin about the integration struggle in Yonkers between the NAACP and their Jewish lawyers versus the ethnic Whites of Yonkers. Again we discern the same underlying self-justification:

Belkin seeks to frame the issue of integration in terms of a progressive Jewish solution to the Jewish problem, while fully retaining her Jewishness. When asked about the overtly Jewish role in integration, Belkin neither denies nor downplays the Jewish role. Instead she invokes the Jewish religious principle of Tiklun Olam, a Hebrew phrase meaning ‘repairing the world.’ Tiklun Olam, was described by Rabbi Samson Raphael Hirsch in terms of a Kehilla (community) of Jews in galut (diaspora) successfully influencing their non-Jewish neighbors.”[iii]

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Review: The Jesuit Order as a Synagogue of Jews — Part Two

Everard Mercurian (1514-1580)

Being children of this world, pompous, cunning, fake, self-seeking, etc., it is certain that they fit religious life very badly and that it is impossible to maintain union with them. If those of this blood are made superiors, they employ almost all their government in external things: they promote genuine mortification and solid virtues very little, and seem to be merchants, seeking first seats and being called rabbis; they are hardly eager to seek perfection that is described in the parts 5 and 6 of the Constitutions; and readily admit others of the same blood who are very unworthy.”
Manuel Rodrigues, Jesuit curia in Rome.

Go to Part 1.

The Racial Struggle for the Jesuit Order

The complaints of native Spanish members of the Society of Jesus, regarding the crypto-Jewish Jesuit elite, are remarkably uniform. Predominant among their concerns was the Jewish tendency towards monopoly, nepotism, arrogance, aggressive ambition, and an air of insincerity in the practice of Christianity. Of particular concern was the fact that the Spanish Jesuit Order was becoming an exclusive enclave of influential Jews that stretched out even into the heart of Rome.

The epigraph above, from Manuel Rodrigues, highlights all of these themes, some of which have been empirically demonstrated. For example, the body of research compiled by Maryks and other scholars, and discussed in Part 1, more than provides sufficient evidence in support of the accusation that crypto-Jews were “readily admitting others of the same blood.” Moreover, Benedetto Palmio, an Italian assistant to two native European Jesuit Superior Generals (Francisco de Borja and Everard Mercurian), complained of the “multitude and insolence of Spanish neophytes,” whom he described as a “pestilence (133).” Stressing that “where a New Christian was found, it was impossible to live in peace,” he added that “those who governed in Rome were almost all neophytes. … This sort of people and almost no other were being admitted in Spain (133).” King Phillip II of Spain had by the 1570s taken to describing the Jesuits as a “Synagogue of Hebrews.” (133)

The method of leadership employed by this crypto-Jewish elite was further described by Palmio as despotic. The crypto-Jewish elite in Rome was behaving “not as fathers but as masters (135).” Reflecting age-old Jewish ethnic networking, there were gross ethnic disparities in promotions to high office, with Palmio stressing that “the neophytes want to dominate everywhere and this is why the Society is agitated by the tempest of discords and acrimonies (138).” Conversos were “overly ambitious, insolent, Janus-faced, pretentious, despotic, astute, terrible, greedy for power, and infamous.” (142) Lorenzo Maggio, an Italian Jesuit curia in Rome, complained that “those from the circumcision subverted the entire house of the Society.” (117) Read more

Reflections on the History of the Jewish Hoax

The Times’ accounts of what took place at each of those places contains the greatest exaggerations, and the account of what took place at some of those places is absolutely untrue.”
British Consul-General Stanley on the Russian ‘pogroms,’ January 1882.

Introduction

The 19th-century humorist Josh Billings once wrote that “there is no greater evidence of superior intelligence than to be surprised at nothing.” Demonstrating its superior intelligence on Jewish matters, few events shocked the Alt Right less than the recent arrest of a Jewish teenager in Israel for hoax bomb threats against Jewish community centers in the United States, Australia, and New Zealand. Although we are now some weeks removed from the epicenter of this hoax, the sheer scale of its attending political and media hype are deeply significant and deserve further discussion and contextualization. Of particular interest are the actions and posturing of the Anti-Defamation League, shameless in its immediate assertion that the perpetrator was a White anti-Semite, again demonstrating great tenacity in the exercise of its considerable political and cultural influence. Employing the flimsiest of narratives, underpinned by an equally suspect “history of persecution,” the ADL was able to disseminate the myth of Jewish victimhood in the media, secure top-level consultation with the FBI, and even publicly chide the President of the United States for his “inadequate” response. In particular, Trump’s refusal to automatically assume that the bomb threats were a “hate crime” was met with bitter rebukes from several Jewish organizations.

After the “US-Israeli” culprit was apprehended, the naive might have expected some humility and soul-searching from these groups. Yet, in a development that will again fail to surprise the Alt Right, the ADL was unapologetic and intransigent. With extreme arrogance, the organization issued a statement reading: “While the details of this crime remain unclear, the impact of this individual’s actions is crystal clear: these were acts of anti-Semitism.”

Although Jews themselves seem to have learned little from the episode, it does provide us with some food for thought. From beginning to end, the episode perfectly revealed in microcosm the Jewish relationship to anti-Semitism, the construction of narratives through which Jews understand themselves, and the importance of myth and deception in sustaining Jewish identity. In short, the episode revealed the core of a singular phenomenon — the quintessential ‘Jewish hoax.’ Since no language better grapples with the concept of the compound noun than German, we may even coin a term for this phenomenon — the Judenscherz. Read more

Jewish Privilege Devours Itself

Octopus self-cannibalism

Octopuses can sometimes engage in self-cannibalism, eating their own arms in what is thought to be a stress reaction. What initially begins as a nervous biting of one’s own limbs, descends into frenzy, as bacteria take hold in the resultant wounds. As the infection spreads, and the stress levels increase, the octopus savages its own arms at a rate faster than it can heal, or grow new limbs. Survival in such instances is rare. There is only a terminal fate for a cephalopod in which such behavior has firmly taken hold.

Stress-related self-destruction is also relatively common among humans, and not merely in the obvious form of deliberate suicide. Melville captured it best with Moby Dick’s Captain Ahab, a figure so psychologically and spiritually wounded, so bitterly sensitive, that he would give his own life and the lives of others in pursuit of revenge — the only palliative he felt would appease his mental self-gnawing. Rebuking the admonishments of Starbuck, he cries with barely concealed anguish: “Talk not to me of blasphemy, man; I’d strike the sun if it insulted me.” Ahab’s insatiable hate for the white whale was certainly not intended as an allegory for the hatred felt by modern ‘progressives’ for the White man, and yet I feel that such a comparison is apt. These people will do anything to ‘strike the sun,’ to bring down their great opponent, and we may expect self-destructive behaviors to be an aspect of their maniacal pursuit of ‘Whiteness.’

The last few weeks have witnessed a couple of important instances in which the memes of ‘privilege,’ racism, and anti-Semitism, the chief intellectual harpoons forged to pierce the White behemoth, have been turned inward on those largely behind their construction. Very recently, England’s Bristol University has been caught up in a scandal after it emerged that one of its lecturers, Dr Rebecca Gould, who is almost certainly both Jewish and a ‘progressive,’ penned an article for CounterPunch in 2011 in which she argued that “Jews should stop privileging the Holocaust.” Given that such an argument simultaneously infringes upon several taboos, and thus casts Dr Gould into the nebulous category of a ‘self-hating Jew,’ it is a miracle that her career has managed to progress uninhibited for the last six years. Apparently the piece was only brought to light, and subjected to ‘social justice’ action, after one of her undergraduate students unearthed it and initialized a campaign against her. Read more

Moral Paragons Need No Facts: The Pathetic Apologetics of Jonathan Sacks, Part 2

Part 1

Rabbi Sacks’ “critique” of multiculturalism

As he approached the end of his tenure as Chief Rabbi of Britain in 2013, Sacks became increasingly critical of Britain’s model of multiculturalism which, he acknowledged, had originally emerged “in response to the Holocaust.” While having been “undertaken for the highest of motives” and “intended to create a more tolerant society, one in which everyone, regardless of color, creed or culture, felt at home,” multiculturalism in Britain was no longer working. It was not, however, the beheading of Lee Rigby, the no go zones, revelations of Muslim rape gangs or the racialization of politics that prompted the rabbi’s unexpected critique; it was, rather, because “Jews especially in London and Manchester have found themselves attacked on their way to and from synagogue, or abused by passers-by.”

Maintaining that “multiculturalism has led not to integration but to segregation,” Sacks argued that the policy should be reformed to place greater emphasis on “tolerance” and “integration.” [i] While still stressing the sanctity of “diversity” and “difference,” Sacks insisted the British government should do more to promote “tolerance” and called for greater consultation between ethnic communities, arguing that: “In a society of plurality and change, there may be no detailed moral consensus that can be engraved on tablets of stone. But there can and must be a continuing conversation, joined by as many voices as possible, on what makes our society a collective enterprise: a community that embraces many communities.”[ii] Elsewhere the rabbi opined that “The more plural a society we become, the more we need to reflect on what holds us together.”[iii]

Sacks here pretends that all interests can be reconciled through open dialogue, when in truth the interests of different racial and religious groups are often fundamentally opposed and irreconcilable. In responding to the proliferating social dysfunctions that “diversity” has introduced into Western societies, Sacks advises Europeans to “answer hatred with love, violence with peace, resentment with generosity of spirit and conflict with reconciliation.”[iv] The fact that the “Jewish state” he fiercely defends exhibits none of these traits causes him no disquiet. Instead, for the rabbi, this epic double standard is a normative part of contemporary Jewish identity where: “In Israel one is Jewish by living in a Jewish state, surrounded by a Jewish culture and Jewish institutions. But elsewhere, being Jewish means going against the grain, being counter-cultural.”[v] Read more

Moral Paragons Need No Facts: The Pathetic Apologetics of Jonathan Sacks, Part 1

Rabbi Jonathan Sacks

Jonathan Sacks has been acclaimed by the Jerusalem Post as “one of contemporary Britain’s most outstanding thinkers and spokesmen.” The former Chief British Rabbi, who has been showered with awards from Jewish organizations and appointed to professorships in New York and London, has been feted as a “brilliant philosopher and an enlightening presence for the whole world.” He has even been called “the outstanding moral authority of our time,” while the egregious Prince Charles once described him as “a light unto this nation.” Not surprisingly, given the Jewish stranglehold over the Western media, Sacks, who was made a peer of the House of Lords in 2009, is given a regular platform to peddle his brand of Jewish ethno-politics in a range of media outlets including the BBC, the Guardian, the Telegraph, the Times, and The Wall Street Journal.

Despite his high profile, and the honors and appointments that have been lavished upon him, an examination of Sacks’ intellectual output soon reveals it to be filled with feeble apologetics, empty platitudes and facile homilies. All of these are fully evident in a speech this “brilliant philosopher” recently gave to the European Parliament entitled “The Mutating Virus — Understanding Antisemitism,” (full text here) to open a conference on the future of Jewish communities in Europe hosted by Martin Schulz, the President of the European Parliament.

In his speech Sacks bewails the supposedly dire plight of European Jewry and offers his analysis of “what antisemitism is, why it happens, [and] why antisemites are convinced that they are not antisemitic.” Like the Jewish “historian” Daniel Jonah Goldhagen, Sacks favors using the term “antisemitism” over the hyphenated “anti-Semitism” — doubtless because the latter implies the existence of a “Semitism” which could (and indeed does) provide the dialectical basis for “anti-Semitism.” In this way they signal their denial of the reality that hostility to Jews stems from conflicts of interest between Jews and non-Jews in a Darwinian world. Read more

Exodus Redux: Jewish Identity and the Shaping of History

“Under the pretext of recording fables and current reports about the Jews, he [Manetho] took the liberty of introducing some incredible tales, wishing to represent us as…condemned to banishment from Egypt.”
Flavius Josephus, Against Apion

I’ve been intrigued by the story of the Israelite Exodus from Egypt for more than a decade. More than any of its close rivals, including the tale of Haman in the Book of Esther, the Exodus looms large as an early and extremely influential psychological landmark in the lachrymose and highly dubious pseudo-history of the Jewish people. Most obviously, the putative liberation from Egypt is commemorated by Judaism every year, in the form of the Pesach, or Passover festival. Indeed, this festival is one of the most important features of the Jewish religious calendar. Historian Paul Johnson remarks that Exodus “became an overwhelming memory” and “gradually replaced the creation itself as the central, determining event in Jewish history.”[1]

Exodus has a power that exists independently from the trappings of religious myth, acting through the centuries as a defining narrative of victimhood, group vindication, and self-validation. Jews living under the Tsar produced endless Yiddish plays and satires containing barely concealed allusions to the Tsar as the latest incarnation of Pharaoh.[2] Exodus is a foundation upon which Jewish identity, as well as Jewish religiosity, is built, and for this reason it has greatly preoccupied even the most atheistic of Jews, Karl Marx and Sigmund Freud among them. Moses, as a subconscious archetype, squats in the shadows of the Jewish psyche.

The early reception of Exodus by non-Jews also plays an important role in the Jewish worldview, in the sense that the “virus” of “anti-Semitism” is said to have originated in response to it. In this regard, there is an almost universal consensus among Jewish intellectuals that the earliest origins of “anti-Semitism” can be traced to the writings of an Egyptian priest allegedly offended by the account of the Israelite escape from Pharaoh. The theory relates specifically to a history of Egypt, the Aegyptiaca, written by an Egyptian priest named Manetho around the third century BC. Although the Aegyptiaca is lost to us, we are able to piece together much of its contents based on subsequent rebuttals by later Jewish writers such as Flavius Josephus, and also references to the text by several Greek and Greek-Egyptian intellectuals.

In summary, Manetho reported that centuries earlier a foreign population had entered Egypt’s eastern border via “infiltration of the Delta.” This foreign population subsequently rose in power within Egypt, becoming a burden and a pestilence to the natives. At some point, the foreign population developed a serious disease of the skin, and the Egyptians were finally motivated to expel the invaders, who later relocated to Jerusalem. Read more