Ultra-Orthodox Jewish Ethics: Gaming the System

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At TOO we have had several articles on the culture of corruption that pervades many traditional Jewish communities. Edmund Connelly’s “The Culture of Deceit” presents examples going back to the 18th century, citing Wilhelm von Dohm, a Prussian official that Jewish communities were engaged in “the breaking of the laws of the state restricting trade, the import and export of prohibited wares, the forgery of money and precious metals.”

In short, von Dohm describes traditional Jewish communities as far more resembling a mafia-like group engaged in organized crime than what we think of as a religion. Alexander Solzhenitsyn describes how Jews invented elaborate ways to get around laws on selling liquor and to avoid the military draft; they also sold shoddy goods to the Russian military with all that that implies  (see “The Mesira Mentality: Laws are Made to be Broken“). Read more

Russian political prisoners in the Russian Federation

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Edited and translated by Roman Frolov

When reporting about the problem of political prisoners in Russia, mass media in Russia and abroad almost exclusively focus on Mikhail Khodorkovsky, the late Sergei Magnitsky and the “prisoners of May 6, 2012”. This creates an impression that the list of victims of political persecutions in Russia is limited by these people. However, in truth this is only the tip of the iceberg. Many, many others have been imprisoned during last several years for the sole ‘crime’ of being publically active Russian Nationalists. Here I briefly describe the history of the latest unlawful persecution of Russian Nationalists and Russian Nationalist organizations in the Russian Federation. The names and events described in this article are by no means comprehensive; they include only the most publicized instances of political persecution, in which — importantly — the accused did not confess and refused to collaborate with the prosecution.

An approximate number of Russian Nationalists imprisoned during the last decade is around two thousand. Most of them are young Russians, convicted under the notorious Article 282 of the Penal Code (“incitement to racial hatred,” also colloquially known as the ‘Russian Article’ or ‘hatespeech’), usually in aftermath of conflicts with Central Asians or Caucasians. Read more

Léon de Poncins: The Problem with the Jews at the Council, Part IV

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Go to Part I

Go to Part II

Go to Part III

X: ISRAEL AND THE REVOLTS OF THE MIND[1] 

The Jewish antagonism has been manifested in a continuous—even if underhanded—manner in the two thousand year course of the Judeo-Christian clash. “The Jew—James Darmesteter tells us—was the champion of reason against the mythical mind; in the intellectual night of the Middle Ages, only in it did he think that he could find asylum. Provoked by the Church which wants to persuade him, after having tried in vain to convert him by force, he undermines with irony and perspicacity some of her controversies, and, like no one else, knows how to find the vulnerabilities of her doctrine. The understanding of the Sacred Books, and even more the terrible sagacity of the oppressed, are his means to discover those points. He is the doctor of the incredulous; all the revolts of the mind are presented to him in the shade or under an open sky. He worked in the immense forge of curses of the great Emperor Frederick and of the princes of Swabia or Aragon; he fashions together this deadly arsenal of reasoning and irony that he offered then to the skeptical of the Renaissance and the libertines of the Seventeenth Century. And the sarcasm of Voltaire is none other than the heavy echo of a word murmured six centuries earlier, in the shade of the ghetto, or, even earlier, (in the Counter-Gospel of the I and II Century) at the time of Celsus and Origen, and at the very origins of the religion of Christ.”[2]

For his part, Elie Faure (1873-1937), whose works were recently reprinted and highly publicized, talks about “this sarcastic snickering (Heine, Offenbach) towards all that is not Jewish […]. His ruthless analysis and his irresistible sarcasm acted as vitriol.” Following the course of our history, “it is easy to follow the trail, and although it is not possible to quantify the dissemination of Jewish thought, after its passage we can take note of its destructive power. Sigmund Freud, Albert Einstein, Marcel Proust, Charlie Chaplin opened up to us, in all senses, the prodigious streets which demolish the narrow lanes of the Classic Greco-Latin and Catholic edifice in which for five or six centuries the burning doubt of the Jewish soul was waiting for opportunities to destroy it. For it is necessary to note that its [sc. that of the Jewish soul] own skeptical pole appears to emerge for the first time from the complete silence that surrounds the action of the Jewish mind in the Middle Ages, silence in the middle of which, from the Renaissance onwards, some voices burst forth, and which [sc. silence] today is annihilated by a great din.”

Yes, “is it possible to consider the Jew as anything other than a demolisher armed with corrosive doubts who, since the time of the Greeks, has always opposed Israel to the sentimental idealism of Europe? […] His historic mission is clearly defined, and perhaps forever. It will be the main factor of each apocalyptic period, as it was at the end of the ancient world, and as it will be at the end of the Christian world in which we live.”[3] Read more

Léon de Poncins: The Problem with the Jews at the Council, Part III

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Go to Part II

VII: JUDAISM’S STRUGGLE AGAINST THE CATHOLIC TRADITION

In fact, behind the appearance of an ecumenical search for a reconciliation between religions and other equally seductive words, it was a matter of demolishing the bulwark of Catholic Tradition, defined by Josué Jéhouda as “the ancient fortress of Christian obscurantism.” According to Jéhouda, there were three attempts at the “straightening out of Christianity,” which “sought to cleanse the Christian conscience of the miasmata of hatred”; three attempts at the straightening out of Christian theology which had become suffocating and paralyzing; “three open breaches in the old fortress of Christian obscurantism.” In fact, three important stages in the destruction of traditional Christianity:

– The Renaissance
– The Protestant Reformation
– The French Revolution

In these three major movements, Jéhouda perceives the wonderful work of dechristianization to which each of them, in various forms, has powerfully contributed. He does not tell us this so brutally, since he is very skillful at handling the artifices of language, but that bursts forth clearly from his writings, as we will show with some quotes extracted from his works:

“The Renaissance, the Protestant Reformation, and the French Revolution represent the three attempts at straightening out the Christian mentality to put it in tune with the progressive development of reason and science, and while dogmatic Christianity continued to make itself obscure, the Jews were gradually emancipating themselves.”

Speaking of the Renaissance, he maintains:

“We can affirm that if the Renaissance had not deviated from its original course in favor of the dualized Greek world, we would have had without a doubt a world unified by the creative thought and doctrine of the Kabbalah.”[1] Read more

In Praise of Austerity: Remembering A Patriot and Prophet

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Obstacle to Success

I have to face facts: if I were Jewish, I’d probably be a devout liberal. If I were Jewish and American, I would have voted twice for Barack Obama, demanded justice for St. Trayvon (whose hoodie, like the relic of  a medieval saint, will likely be displayed at the Smithsonian Institution in Washington, DC) and be fully in support of open borders. This helps explain why I admire the late Larry Auster. He did something I don’t think I could have done. He was born Jewish but he refused to join the White-hating, West-destroying Jewish establishment. He never accepted the fame and wealth that were his for the asking. He could have imitated men like Mark Steyn and Theodore Dalrymple. Then he would have been hugely successful and well-rewarded in that branch of liberal pathology known as neo-conservatism. But something got in the way: his respect for the truth.

Steyn and Dalrymple don’t care much for the truth. Both are part Jewish and both follow the rule of Pas devant les goyim – “Not in the front of the gentiles.” Dalrymple’s shtick is to endlessly criticize the pathology of modern British life without mentioning crucial factors like race. Here he is hard at work, suppressing facts and concealing reality:

Last June in Paris, a young Englishman walked into a bar frequented by Britons, having agreed to meet his girlfriend there. A row had been brewing between them all day, and he asked her to leave with him. She was enjoying herself, however, and demurred; whereupon he dragged her into the adjoining room, punched her to the ground, and kicked her so viciously that he left her head and stomach covered in bruises. The bar staff pulled him off and threw him out, but not before he had received a Glasgow kiss — a head-butt — from a chivalrous patron of the bar.

Only two months earlier, a court had acquitted the young Englishman of an assault on his previous girlfriend, the mother of his two-year-old child. … Apart from its Parisian setting, every aspect of the story seems familiar to the student of English underclass life: the easily inflamed ego, the quick loss of temper, the violence, the scattering of illegitimate children, the self-exculpation by use of impersonal language. But the young Englishman was not a member of the underclass, nor was the woman he assaulted. His salary alone was $1.25 million a year, and she was a well-known weather-girl-turned-talk-show-host. Poverty was not the explanation of their behavior. The young Englishman was a famous professional soccer player. (Uncouth Chic, City Journal, Autumn 1998)

Dalrymple’s “young Englishman”

Dalrymple’s “young Englishman”

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Philip Weiss on Jewish Success

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Philip Weiss, ever (self-)conscious of the power of Jews in American society, has another meditation on the topic (“Jewish success– is it ever a story?). Once again, the larger point is that Jewish power is off limits for public discussion—a theme that goes back at least as far as Wilmot Robertson’s Dispossessed Majority in the early 1970s.

This morning National Public Radio aired a story on the rivalry between Lawrence Summers and Janet Yellen to be the next Fed chairperson, succeeding Ben Bernanke. All three of these economists are Jewish. It is plain evidence of the fact that Jews make up a large segment of the new Establishment, if not the leading segment.

What other identifiable group could possibly be considered to make up the “leading segment” of the new Establishment? The WASPs are long gone, without even one representative on the Supreme Court (compared to three Jews). Joe Biden, among others, thinks that Jews have “immense” influence, so who are we to argue?

The result will be that Jews will have held the most important economic post in the U.S. for thirty years, since Alan Greenspan’s tenure began in 1987. But not a word in the MSM about the fact that Fed Chairman has become a Jewish fief, that the three leading candidates are Jews (the short list, according to Obama, now includes Donald L. Kohn), or that the person in charge of the search, Treasury Secretary Jack Lew, is Jewish. Read more

Decline of the economic position of Whites: Implications for Republican Strategy

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In his series of articles on the future of the Republican Party, Sean Trende proposed that one explanation for increasing numbers of Whites voting Republican was simply that they were continuing to get wealthier—that it had nothing to do with race. I argued against this on a number of grounds, including the generally difficult economic times for Whites.

Now a new report emphasizes that the economy has gotten worse for all races, but in particular for Whites  (“Signs of declining economic security“).

Four out of 5 U.S. adults struggle with joblessness, near poverty or reliance on welfare for at least parts of their lives, a sign of deteriorating economic security and an elusive American dream. …

Hardship is particularly on the rise among whites, based on several measures. Pessimism among that racial group about their families’ economic futures has climbed to the highest point since at least 1987. In the most recent AP-GfK poll, 63 percent of whites called the economy “poor.” … Read more