israel’s plans for a “Greater Jerusalem” would mean no Churches or Mosques

Conference on the Holy City of Jerusalem: ‘Greater Jerusalem Means No Churches and No Mosques’

‘There can never be peace until the Jerusalem file is satisfactorily resolved,’ says chairman of Jerusalem Endowment.

The 9th International Conference on the Holy City of Jerusalem discussed the city's importance to Islam and Christianity [Getty Images]

The 9th International Conference on the Holy City of Jerusalem discussed the city’s importance to Islam and Christianity [Getty Images]

Palestinian interfaith officials have warned against monopolising the city of Jerusalem by the Israeli government and the effects that would have on Christianity and Islam.

Hanna Issa, secretary-general of the Palestinian Authority‘s Muslim-Christian Committee said that more than 95 percent of Jerusalem had already been “Judaised” by Israel, and that “Greater Jerusalem” would alter the city’s identity and importance to Christianians and Muslims.

“Israel wants to establish its so-called ‘Greater Jerusalem’ on an area of 600sq km, which would mean the destruction of the city’s churches and mosques,” Issa said.

The warning came during the 9th International Conference on the Holy City of Jerusalem on Wednesday, which kicked off in the occupied West Bank city of Ramallah.

The conference was attended by Palestinian President Mahmoud Abbas and numerous delegations from across the Arab and Muslim world.

Munib Masri, chairman of the Jerusalem Endowment, stressed Jerusalem‘s importance for both Muslims and Christians.

“The world must understand that there can never be peace until the Jerusalem file is satisfactorily resolved,” he said.

He added: “Jerusalem requires practical initiatives and financial support with a view to strengthening the resolve of its people.”

Speaking at the event, Youssef Edies, Palestinian minister of religious endowments, described Jerusalem as “the birthplace of religions”.

“We must focus on Arab, Muslim and international efforts on resisting the fierce Western onslaught against the Holy Land,” he asserted.

Israeli control

Israel occupied and annexed East Jerusalem in the aftermath of the June 1967 War, in a move that was never recognised by the international community.

Since then, Israel has built more than a dozen housing complexes for Jewish Israelis, known as settlements, some in the middle of Palestinian neighbourhoods in East Jerusalem.

Israel’s settlement project, which is aimed at the consolidation of Israel’s control over the city, is also considered illegal under international law.

About 200,000 Israeli citizens live in East Jerusalem under army and police protection, with the largest single settlement complex housing 44,000 Israelis.

Such fortified settlements, often scattered between Palestinians’ homes, infringe on the freedom of movement, privacy and security of Palestinians.

Call for free access

Last Saturday, a United Nations envoy accused Israel of trying to block him and other diplomats from a pre-Easter “Holy Fire” ritual in the packed Jerusalem church Christians revere as the burial site of Jesus.

Robert Serry, the UN’s peace envoy to the Middle East, said in a statement that Israeli security officers had stopped him and a group of Palestinian worshippers and diplomats in a procession near the Church of the Holy Sepulchre, “claiming they had orders to that effect”.

Last month, the Latin Patriarchate of Jerusalem said church authorities had applied for around 600 permits for Palestinian Christians in Gaza to travel to Jerusalem to celebrate Easter, but none were granted.

Father Ibrahim Shomali, chancellor of the Latin Patriarchate of Jerusalem, said: “We have to have free access to the Holy Land, free access to our holy places.”

Jerusalem: Media flashpoints and erased narratives

The Listening Post

Jerusalem: Media flashpoints and erased narratives

SOURCE: Al Jazeera and news agencies

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Jeremy Jesus-Christ Corbyn

April 04, 2018  /  Gilad Atzmon

corbyn chirst .jpg

By Gilad Atzmon

Yesterday we learned that Jeremy Corbyn has yet again upset ‘the Jews,’ and by ‘the Jews’ I mean a few loud obnoxious voices who claim to ‘represent the Jews.’  Since he is a well meaning guy, Corbyn accepted an invitation to celebrate the Jewish Passover dinner with Jewdas, who are apparently the ‘wrong’ Jews according to the Zionist lobby.

The Board of Deputies of British Jews (BOD) and Campaign against Antismitsm are beside themselves. During a phone – in to LBC Radio BOD’s president Jonathan Arkush stated that Jeremy Corbyn has “reached the tipping point.” The BOD had made it clear to Corbyn that he should stop giving any credence to Jewish “ultra-fringe” groups.

One would expect the BOD that claims to ‘represent British Jewry’ would also represent Jewdas and maybe even some other independent Jewish voices. I guess we can deduce from this that rival Jews cannot tolerate each other, based not on having no points of agreement, but on the way in which they put each other down. These groups slander their political foes  in a manner that resembles the notorious Herem religious ritual.  This kind of base behaviour recalls the old Jewish joke: how many synagogues are needed in a village with one Jew? Two; one to go to and one to boycott.

But what about the rest of humanity, the so-called goyim, the Brits, for how long will they agree to allow their politics to be hijacked by a microscopic lobby falsely claiming to represent a miniature community that amounts to 0.5% of British population? It seems that Jews openly smear and slander each other, but this privilege is reserved exclusively for Jews. Goyim are supposed to walk on their tiptoes. The mere mention of the ‘J’ word can easily cost you your future, your career and your livelihood.

Corbyn seems to have found a way through the tribal maze. The opposition leader is basically a Christ figure. Being the nicest guy in the world of politics, he manages to  expose the tribal bullies. Corbyn’s secret weapon is kindness. Time after time when he is viciously attacked by Jewish groups such as the CAA, the JLC or the BOD the Labour leader reacts in a soothing voice, half smiling as he accepts the criticism, apologises on behalf of his party and vows to appease his Jewish critics.

For those who still fail to understand, Corbyn does as Christ instructed, and turns the other cheek.  And like their Biblical forebears , those who claim to represent British Jewry fail to read the map. Instead of backing down in the face of acquiescence, they provide the Brits with a spectacle of venom. Rather than shaking Corbyn’s hand and seeking peace and harmony, they unabashedly punch the other cheek.

For some reason that is beyond me, the British Zionist Lobby decided to launch its recent slander campaign against Corbyn on Good Friday. Corbyn for his part, went along with their plans and celebrated the Passover Dinner with a group that sound like Judas (Jewdas).  By now the Brits are unable to tell  whether the acronym JC refers to Jeremy Corbyn or Jesus Christ. So here is my advice to the nagging Zionist lobby.  If you decide to destroy a Jesus type figure for attending a Passover dinner, don’t be surprised if he is resurrected by the following Sunday.

If they want to burn it , you want to read it..

 

cover bit small.jpg

Being in Time – A Post Political Manifesto

Amazon.co.uk  ,  Amazon.com  and   here  (gilad.co.uk)

Jewdas according to Jewdas

April 04, 2018  /  Gilad Atzmon

jewdas 2.jpg

Reported by Gilad Atzmon

Jewdas, the ‘Jewish alternative Diaspora’ who dared inviting Corbyn to the passover dinner were quick to  swear allegiance to the tribe.  The Independent  quoted their statement yesterday.

We have been campaigning against antisemitism on the left and the right for many years. Like, way before it was popular… We have run anti-antisemitism workshops in such far flung corners as Marseille and Bloomsbury, opposed neo-Nazi demos in Stamford Hill and Golders Green, produced and distributed information on how to criticise Israel without being antisemitic, demonstrated against left-antisemite Gilad Atzmon, and most importantly mercilessly took the p*** out of Ken Livingstone. You could call us trend setters.”

We are as good Jews as anyone, Jewdas are telling us,  we are vetting anti Zionism in the Left. We campaigned against Atzmon and Livingston. We police thoughts of your behalf they tell their Jewish brothers and sisters.

It is true, this strange bunch tried initially to recruit me (back in the early 2000s). Last august, however,  they attempted to picket one of my London concerts. They were caught lying to their  teeth as you can judge for yourself:

https://youtu.be/TKMITv5ZPdw

o read more: http://www.gilad.co.uk/writings/2017/8/4/jewdas-lies-video-must-watch

If they want to burn it , you want to read it..

cover bit small.jpg

Being in Time – A Post Political Manifesto

Amazon.co.uk  ,  Amazon.com  and   here  (gilad.co.uk)

How Zionist is the New World Order? and How Biblical Is Zionism?

March 13, 2018  /  Gilad Atzmon

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GA: If Zionism was intially all about the ‘promised land’, Neoconservatism stands for the shift towards a ‘promised planet.’ How do we bridge the gap between the nationalistic aspiration and the  globalist agenda?   From Yahweh to Zion by  Laurent Guyénot offers some interesting answers. Guyénot doesn’t attempt to tell us what Yahweh is but instead what the notion of Yahweh represents within the contexts of Judaism, jewish culture, Jewish politics and Jewish identification.  Guyénot’s offers a  very important contribution. I hope that is books are made of fire resistant materials.      

How Zionist is the New World Order? and How Biblical Is Zionism?

Laurent Guyénot

https://www.veteranstoday.com

Editor’s note: In these two articles, historian Laurent Guyénot explores questions that you are not even supposed to ask…much less actually think about. Those of us who still read, and think, are grateful.  –Kevin BarrettVeterans Today Editor

How Zionist is the New World Order?

by Laurent Guyénot, first published at Vinyard of the Saker

Laurent Guyénot is the author of From Yahweh to Zion: Jealous God, Chosen People, Promised Land … Clash of Civilizations, 2018.  ($30 shipping included from Sifting and Winnowing, POB 221, Lone Rock, WI 53556).

The Zionist paradox

Jewishness is full of paradoxes. For example, remarked Nahum Goldmann, founder and longtime president of the World Jewish Congress: “Even today it is hardly possible to say whether to be a Jew consists first of belonging to a people or practicing a religion, or the two together” (The Jewish Paradox, 1976)[1]. The answer has always depended on the circumstances. Another paradox is the relationship of Jewishness to both tribalism and universalism: Israelis, “the most separatist people in the world,” in Goldmann’s words again, “have the great weakness of thinking that the whole world revolves around them.”[2]

This great weakness is, of course, a great strength, and so is the ambiguity of Jewishness. It has served Israel—a secular “Jewish state”— very well. Theodor Herzl thought of Zionism on the model of European nationalistic movements, lobbying for the right of the Jews to become a nation among nations. But everyone can see now that Israel is no ordinary nation. It never was and never will be. It is the paradoxical nation.

Part of the ambiguity comes from the very name Israel, which already had a twofold meaning before 1948: it referred to an ancient kingdom supposedly founded in the first millennium BCE, and destroyed by the Romans in the first century CE. But for the following two thousand years, Israel was also a common designation for the Jewish community worldwide, “international Jewry” as some call it. That was the meaning of “Israel”, for example, when the British Daily Express of March 24, 1933 printed on its front page: “The whole of Israel throughout the world is united in declaring an economic and financial war on Germany.”[3] The members of Israel were then called Israelites interchangeably with Jews. Although quite contradictory in terms, the two notions (national Israel and international Israel) have been conflated by the 1948 Law of Return, which made every Israelite of the globe a virtual Israeli.

Today, Zionism has shifted into a kind of meta-Zionism where the greatest number of the Israeli elite—including individuals with no stamped Israeli citizenship but a profound loyalty to the Jewish state—reside outside Israel. Some of them hold key positions in state administrations, particularly in the United States. As Gilad Atzmon remarks, “there is no geographical center to the Zionist endeavor. It is hard to determine where Zionist decisions are made”; “the Israelis colonize Palestine and the Jewish Diaspora is there to mobilize lobbies by recruiting international support.”[4] The neoconservatives—“an intellectual movement in America to whose invention Jews can lay sole claim,” as correctly assessed the Jewish Daily Forward[5] — are the most influential group of Diaspora Jews dedicated to Israel. They are no conservatives in the traditional sense, but rather crypto-Likudniks posturing as American patriots in order to align US foreign and military policies with the Greater Israel agenda—high-level sayanim, so to speak (read John Mearsheimer and Stephen Walt, The Israel Lobby and U.S. Foreign Policy, 2008).

Their mentor Leo Strauss, in his 1962 lecture “Why We Remain Jews,” declared himself an ardent supporter of the State of Israel but rejected the idea that Israel as a nation should be contained within borders; Israel, he argued, must retain her specificity, which is to be everywhere.[6] Indeed, this paradoxical nature of Israel is vital to its existence: although its stated purpose is to welcome all the Jews of the world, the state of Israel would collapse if it achieved this goal. It is unsustainable without the support of international Jewry. Therefore, Israel needs every Jew of the world to define his/her Jewishness as loyalty to Israel. Ever since 1967, the hearts of an increasing number of American Jews began to beat secretly, and then more and more openly, for Israel. Reform Judaism, which had originally declared itself to be exclusively religious and opposed to Zionism, soon rationalized this new situation by a 1976 resolution affirming: “The State of Israel and the Diaspora, in fruitful dialogue, can show how a People transcends nationalism while affirming it, thus establishing an example for humanity.”[7]

How do they both affirm and transcend nationalism? The biblical way. The Hebrew Bible, the Tanakh, is the unalterable prototype of Jewish history: everything that follows the fall of the Hasmonean kingdom has to be biblical—the Holocaust, for example. Inevitably, Jewish nationalism, or patriotic love for Israel, resonates with the destiny of Israel as outlined in the Bible: “Yahweh your God will raise you higher than every other nation in the world” (Deuteronomy 28:1). Every nation is a narration, and Israel’s narrative pattern is cast into the Hebrew Bible. To love Israel is to love Israel’s biblical story, no matter of how mythical it is. And through biblical prophecy, the vision of the past becomes the vision the future: Solomon’s empire will come to pass.

That is why Zionism was never an ordinary form of nationalism, nor can Israel ever be a “nation like others.” The paradoxical nature of Israel is best embodied by its founding father Ben-Gurion: a secular Jew who saw himself as a new Joshua,[8] hoped for “the restoration of the kingdom of David and Solomon,”[9] and prophesized that Jerusalem will be “the seat of the Supreme Court of Mankind, to settle all controversies among the federated continents, as prophesied by Isaiah.”[10]Let us be fair and assume that Ben-Gurion was simply referring to Isaiah’s prophecy that “the Law will issue from Zion” and that Yahweh will “judge between the nations and arbitrate between many peoples” (2:3-4), not to the Second Isaiah’s prophecy that Israel “will feed on the wealth of nations” (61:6), and that nations who do not serve Israel “will be utterly destroyed” (60:12).[11] Ben-Gurion’s vision lives on: a 2003 “Jerusalem Summit” attended by three acting Israeli ministers including Benjamin Netanyahu and many American neoconservatives including Richard Perle, affirmed that “one of the objectives of Israel’s divinely-inspired rebirth is to make it the center of the new unity of the nations, which will lead to an era of peace and prosperity, foretold by the Prophets.”[12] Zionists have always been in love with the Bible.

Such are the geopolitical implications of the Jewish paradox: Zionism cannot be a mere nationalistic aspiration, as long as it claims to be Jewish, for “Jewish” means “biblical”. And more than two thousand years ago, the ancient prophets had bent over the cradle of Israel to predestine it as “a nation above other nations.” Israel carries in its biblical genes the plan for a world order headquartered in Jerusalem. I’m not talking about a secret conspiracy here: the Jewish plan to rule the world has been plainly outlined in the global bestseller for more than two thousand years. If most people in the Christian world don’t see it, it is because it is right under their nose. Christians claim that the Jews don’t read their Bible correctly, or that they got their Zionism from the Talmud or the Kabbalah. Both claims are pitiful attempts to exonerate the Old Testament from the Zionist catastrophe: the Hebrew Bible was written by Jews for the Jews, and I have never heard a Zionist quote the Talmud or the Kabbalah, whereas they quote the Bible every day.

The prophetic spirit that inspired Isaiah long ago has been very active since the beginning of the 20th century. It spoke through religious leaders like Kaufmann Kohler, a leading figure of American Reformed Judaism, who wrote in his major work on Jewish Theology (New York, 1918) that “Israel, the suffering Messiah of the centuries, shall at the end of days become the triumphant Messiah of the nations.”[13] And it spoke through secular thinkers like Alfred Nossig, a Zionist who collaborated with the Gestapo in the Warsaw ghetto for the emigration of selected Jews to Palestine, who wrote in his Integrales Judentum (Berlin, 1922):

“The Jewish community is more than a people in the modern political sense of the word. It is the repository of a historically global mission, I would say even a cosmic one, entrusted to it by its founders Noah and Abraham, Jacob and Moses. [. . .] The primordial conception of our ancestors was to found not a tribe but a world order destined to guide humanity in its development.”[14]

The Feuerbachan approach

The paradoxical nature of Jewishness (combining separatism and universalism), which is reflected in the ambiguous nature of Zionism (combining nationalism and internationalism), is ultimately linked to the Jewish conception of God. Is the biblical Yahweh the national god of Israel or the universal God of humankind? Let’s search for an answer into the Book of Ezra, the paradigmatic episode for the Jewish colonization of Palestine. It begins with an edict of the Persian king Cyrus, which says:

Yahweh, the God of Heaven, has given me all the kingdoms of the earth and has appointed me to build him a Temple in Jerusalem, in Judah. […] Let [every Jew] go up to Jerusalem, in Judah, and build the Temple of Yahweh, the God of Israel, who is the God in Jerusalem” (Ezra 1:2–3).

Here Cyrus speaks in the name of “the God of Heaven” while authorizing the Judean exiles to build a temple to “the God of Israel […] the God in Jerusalem.” We understand that both phrases refer to the same God, called Yahweh in both instances, but the duality is significant. It is repeated in the Persian edict authorizing the second wave of return. It is now Artaxerxes, “king of kings,” who switches from the “God of Heaven” to “your God” or “the God of Israel who resides in Jerusalem” when addressing Ezra (7:12–15). The phrase “God of Heaven” appears one more time in the book of Ezra, and that is again in the edict of another Persian king: Darius confirms Cyrus’s edict and recommends that the Israelites “may offer sacrifices acceptable to the God of Heaven and pray for the life of the [Persian] king and his sons” (6:10). Elsewhere the book of Ezra only refers to the “God of Israel” (four times), “Yahweh, the God of your fathers” (once), and “our God” (ten times). In other words, according to the author of the book of Ezra, only the kings of Persia see Yahweh as “the God of Heaven” (a fiction, of course: for Persians, the God of Heaven meant Ahura Mazda) while for the Jews he is primarily the “God of Israel”. That is the deepest secret of Judaism, and the key to Jews’ relationship to universalism and to the nations: success rests on their ability to make Gentiles believe that the national god of Israel residing in the Jerusalem Temple is the God of Heaven who happens to have a preference for Israel.

The misunderstanding led to a public scandal in 167 CE, when the Hellenistic emperor Antiochos IV dedicated the temple in Jerusalem to Zeus Olympios, the supreme God. He was simply expressing the idea that Yahweh and Zeus were two names for the supreme cosmic God, the Heavenly father of all mankind. But the Jewish Maccabees who led the rebellion against him knew better: Yahweh may be the Supreme God, but He is Jewish. Only Jews are intimate with Him, and any way the Pagans worship Him is an abomination.

So is Yahweh God, or just the god of Israel? Why should we care? Well, let’s call it the Feuerbachan approach to the Jewish question. In his famous work The Essence of Christianity(1841), which was to influence greatly Karl Marx, Ludwig Feuerbach sees the universal God as “the deified and objectified spiritual essence of man”: theology is anthropology in disguise, and “The consciousness of God is the self-consciousness of man.” But if we regard the biblical Yahweh as a creation of Jews alone, rather than humanity at large, then we can consider him as a personification of the national character of the Jewish people—or, more correctly, a reflexion of the mentality of the Jewish elite who invented Yahweh.

It is known to biblical scholars that, in the oldest strata of the Bible, Yahweh appears as a national, ethnic god, not the supreme God of the Universe. “For all peoples go forward, each in the name of its god, while we go forward in the name of Yahweh our god for ever and ever” (Micah 4:5)[15]. “I am the god of your ancestors,” Yahweh says to Moses (Exodus 3:6), who is then mandated to declare to his people, “Yahweh, the god of your ancestors, has appeared to me,” urging them to talk to Pharaoh in the name of “Yahweh, the god of the Hebrews” (3:16–18). The Hebrews chant after the miracle of the Red Sea engulfing Pharaoh and his army, “Yahweh, who is like you, majestic in sanctity, among the gods?” (15:11).[16] And in Canaan, a Hebrew chief declares to an enemy king: “Will you not keep as your possession whatever Chemosh, your god, has given you? And, just the same, we shall keep as ours whatever Yahweh our god has given us, to inherit from those who were before us!” (Judges 11:24).[17] In all these verses, Yahweh is an ethnic or national god among others.

What sets him apart from other tribal gods of his kind is possessive exclusivism: “You shall have no other gods to rival me” (Exodus 20:3); “I shall set you apart from all these peoples, for you to be mine” (Leviticus 20:26). This is the justification for strict endogamy: it is forbidden to marry one’s children to a non-Jew, “for your son would be seduced from following me into serving other gods” (Deuteronomy 7:4).

Yahweh is known as “the Jealous One” (Exodus 20:5 and 34:14; Deuteronomy 4:24, 5:9, and 6:15). But jealousy is an euphemism for outright sociopathy, because what Yahweh demands from his people is not just exclusivity of worship, but the destruction of their neighbors’ shrines: “Tear down their altars, smash their standing-stones, cut down their sacred poles and burn their idols” (Deuteronomy 7:5). Judean kings are judged on the unique criterion of their obedience to that precept. Hezekiah, whose disastrous policy of confrontation with Assyria led to a shrinking of the country, is praised for having done “what Yahweh regards as right,” namely abolishing the “high places” (2 Kings 18:3–4). His son Manasseh, whose 50-year reign is known to historians as a time of peace and prosperity, is blamed for having done “what is displeasing to Yahweh, copying the disgusting practices of the nations whom Yahweh had dispossessed for the Israelites” (2 Kings 21:2). Manasseh’s son Amon is no better. Josiah, on the other hand, proved worthy of his great-great-grandfather Hezekiah, by removing from the temple “all the cult objects which had been made for Baal, Asherah and the whole array of heaven. […] He exterminated the spurious priests whom the kings of Judah had appointed and who offered sacrifice on the high places, in the towns of Judah and the neighborhood of Jerusalem; also those who offered sacrifice to Baal, to the sun, the moon, the constellations and the whole array of heaven” (2 Kings 23:4–5).

It is ironic that Yahweh, originally a minor tribal god, should compete with the great Baal for the status of supreme God, as when Elijah challenges 450 prophets of Baal in a holocaust contest, which ends up with the slaughter of them all (1Kings 18). In ancient Syria, Baal Shamem, the “Heavenly Lord,” was identified as the God of Heaven and honored by all peoples except the Jews.[18] The goddess Asherah, whom Yahweh loathed even more, was the Great Divine Mother worshipped throughout the Middle East. In Mesopotamia, she went under the name of Ishtar, while in the Hellenistic era, she was assimilated to the Egyptian goddess Isis. The Hebrews themselves called her “Queen of Heaven” and turned to her in times of trouble, to the dismay of their priest and prophet Jeremiah, who threatened them with Yahweh’s exterminating wrath (Jeremiah 44).

Historians of religion tell us that Yahweh was still a national god at a time when the notion of a supreme God was widespread. When and how the Levites declared the god of Israel to be the true and only God is not entirely settled, but it is generally admitted that it happened shortly before the time of Ezra, when the Book of Genesis was composed (with much borrowing from Mesopotamian and Persian myths). The process is easy to imagine, for it follows the cognitive logic of a narcissistic sociopath among the community of gods: from the commandment of exclusive worship and the destruction of other gods’ shrines, it is a small step to the denial of the very existence of other gods; and if Yahweh is the only existing god, he must be “The God.”

A curious story about King Hezekiah can serve as an illustration of this process. The Assyrian king threatens Hezekiah in the following manner, explicitly identifying Yahweh as the national god of Israel:

“Do not let your god on whom you are relying deceive you with the promise: ‘Jerusalem will not fall into the king of Assyria’s clutches’ […] Did the gods of the nations whom my ancestors devastated save them?”

Hezekiah then goes up to the Temple and offers the following prayer:

“It is true, Yahweh, that the kings of Assyria have destroyed the nations, they have thrown their gods on the fire, for these were not gods but human artifacts—wood and stone—and hence they have destroyed them. But now, Yahweh our god, save us from his clutches, I beg you, and let all the kingdoms of the world know that you alone are God, Yahweh” (2 Kings 19:10–19).

So here we witness how Yahweh was promoted from the status of a national god to that of universal God by the prayer of a devout king. In response to that prayer, according to the biblical story, “the angel of Yahweh went out and struck down a hundred and eighty-five thousand men in the Assyrian camp,” then struck their king by the hand of his sons (19:35–37). Pure fiction: the Assyrian annals tell us that in reality, Hezekiah paid tribute to the Assyrian king. Which proves that Hezekiah’s claim was deceptive.

Conclusion

The exclusive monotheism demanded by Yahweh is a degraded imitation of that inclusive monotheism toward which all the wisdoms of the ancient world converged by affirming the fundamental unity of all gods. As Egyptologist Jan Assmann emphasizes, the polytheisms of the great civilizations were cosmotheisms, insofar as the gods, among other functions, form the organic body of the world. Such a conception naturally led to a form of inclusive or convergent monotheism, compatible with polytheism: all gods are one, as the cosmos is one.[19] The notion of the unity of the divine realm naturally connects with the notion of a supreme God, creator of heaven and earth, enthroned atop a hierarchy of deities emanating from him—a concept familiar to Plato, Aristotle, Seneca, and most ancient philosophers. The exclusive and revolutionary monotheism that the Yahwist priests crafted for their own benefit is of a totally different kind: it is, in fact, the exact opposite of the inclusive and evolutionary monotheism of neighboring peoples.

From the historical perspective, it is not the Creator of the Universe who decided, at some point, to become the god of Israel; rather, it is the god of Israel who, at some point, was declared the Creator of the Universe by the Levites and their scribes. The Jewish conception of Yahweh parallels that historical process: for the Jews, Yahweh is primarily the god of Jews, and secondarily the Creator of the Universe. This is what Maurice Samuel kindly tried to tell us in You Gentiles(1924): “In the heart of any pious Jew, God is a Jew.” “We [Jews] and God grew up together,” that is why “we need a world of our own, a God-world, which it is not in your nature to build.”[20]

And so the paradoxical nature of Yahweh is, in reality, a deception. The idea that the Heavenly Father of humankind, somewhere in the second millennium BCE, chose a particular people and ordered them to dispossess and slaughter other peoples is, any way we look at it, an outrageous absurdity. The fact that billions of people have believed it for thousands of years makes no difference. Or rather, that is the problem: many peoples throughout history have believed themselves to have been chosen by God, but only the Jews have managed to convince others that they have. That has turned this outrageous absurdity into the most devastating idea in world history.

The deceptive nature of biblical monotheism is the key to understanding traditional Jewish attitude to universalism. For the Jewish conception of God is reflected in the Jewish conception of Humanity. Just like their tribal god speaks of himself—through his prophets—as the God of humankind, Jewish communitarian thinkers speak of Jewishness as the essence of humanity: Judaism constitutes a “particularism that conditions universality” so that “there is an obvious equation between Israel and the Universal”; in other words, “Israel equals humanity” (Emmanuel Levinas, Difficult Freedom: Essays on Judaism, 1990).[21] It is almost always in reference to their Jewishness that such opinion makers, who are often ardent Zionists, proclaim themselves universalists: see for example how Rabbi Joachim Prinz, a German Zionist who in 1934 had applauded the Nazi state for being “built upon the principle of the purity of nation and race,” declared in 1963, as chairman of the American Jewish Congress, that he supported the African-American civil rights movement “as a Jew.”[22] “Jewish universalism” is a contradiction in terms and therefore necessarily deceptive. It is self-deception in the case of most Jews, who believe what they have been taught by their representative elites ever since the Haskalah: that there is no contradiction in being a tribalist at home and a universalist in the street—provided that, in each of their universalist stand, they do not lose sight of the important question: “Yes, but is it good for the Jews?”[23] Of course, there are many remarkable exceptions: Jews who have broken through the mental “Jewish prison” (as Jewish journalist Jean Daniel calls it)[24] to reach for some universal truths. I call it the genius of the escapee.

Ultimately, the deceptive nature of both biblical monotheism and Jewish universalism is a key to unraveling the Zionist paradox: nationalism and internationalism go hand in hand in Israel’s destiny, because Israel is, fundamentally, a biblical and therefore universal project. For the Jewish cognitive elites who determine Jewish public opinion to a large extent, the New World Order is an ancient et eternal idea. It is Israel’s destiny carved in the Bible. It is inherent to Jewishness.

  1. Nahum Goldmann, Le Paradoxe juif. Conversations en français avec Léon Abramowicz, Stock, 1976 (archive.org)p. 9. 
  2. Nahum Goldmann, Le Paradoxe juif, op. cit., p. 6, 31. 
  3. Alison Weir, Against Our Better Judgment: The Hidden History of How the U.S. Was Used to Create Israel, 2014, k. 3280–94. 
  4. Gilad Atzmon, The Wandering Who? A Study of Jewish Identity Politics, Zero Books, 2011, pp. 21, 70. 
  5. Gal Beckerman, Jewish Daily Forward, January 6, 2006, quoted in Stephen Sniegoski, The Transparent Cabal: The Neoconservative Agenda, War in the Middle East, and the National Interest of Israel, Enigma Edition, 2008, p. 26. 
  6. Leo Strauss, “Why We Remain Jews,” in Shadia Drury, Leo Strauss and the American Right, St. Martin’s Press, 1999, pp. 31–43. 
  7. Quoted in Kevin MacDonald, Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism, Praeger, 1998, kindle edition 2013k. 5463–68. 
  8. Dan Kurzman, Ben-Gurion, Prophet of Fire, Touchstone, 1983, pp. 17–22. 
  9. As he declared before the Knesset in 1956, quoted in Israel Shahak, Jewish History, Jewish Religion: The Weight of Three Thousand Years, Pluto Press, 1994, p. 10. 
  10. David Ben-Gurion and Amram Duchovny, David Ben-Gurion, In His Own Words, Fleet Press Corp., 1969, p. 116 
  11. All Bible quotes are taken from the Catholic New Jerusalem Bible, which has not altered the divine name YHWH into “the Lord,” as most other English translations have done for unscholarly reasons. 
  12. Official website: http://www.jerusalemsummit.org/eng/declaration.php. 
  13. Kaufmnann Kohler, Jewish Theology, Systematically and Historically Considered, Macmillan, 1918 (www.gutenberg.org), p. 290. 
  14. Alfred Nossig, Integrales Judentum, Interterritorialer Verlag, 1922, pp. 1–5 (on http://www.deutsche-digitale-bibliothek.de/item/DXCTNNZZ3INPTI2S3MYPGLQOFR3XSW22). 
  15. Most translations use a uppercase for the “God of Israel”, and a lowercase for other national gods, but ancient Hebrew does not distinguish between uppercase and lowercase letters, so here, and in further quotes, I have used a lowercase g for all national gods, including Israel’s, and reserved the uppercase G for the One supreme God. 
  16. See also Psalms 89:7. 
  17. Jean Soler, Qui est Dieu?, Éditions de Fallois, 2012, pp. 12–17, 33–37. 
  18. Norman Habel, Yahweh Versus Baal: A Conflict of Religious Cultures, Bookman Associates, 1964, p. 41. 
  19. Jan Assmann, Moses the Egyptian: The Memory of Egypt in Western Monotheism, Harvard University Press, 1998, p. 3.  
  20. Maurice Samuel, You Gentiles, New York, 1924 (archive.org), pp. 74–75, 155. 
  21. Online on monoskop.org/images/6/68/Levinas_Emmanuel_Difficult_Freedom_Essays_on_Judaism_1997.pdf. 
  22. Prinz’s pro-Nazi statements from his 1934 bookWir Juden are quoted in Israel Shahak, Jewish History, Jewish Religion: The Weight of Three Thousand Years, Pluto Press, 1994, p. 86. Prinz’ introduction to King’s “I have a dream” speech on August 28, 1963, beginning with “I speak to you as an American Jew,” is at http://www.joachimprinz.com/images/mow.mp3. 
  23. Jonny Geller made this paradigmatic question the title of his humorous book Yes, But Is It Good for the Jews? Bloomsbury, 2006. 
  24. Jean Daniel, La Prison juive. Humeurs et méditations d’un témoin, Odile Jacob, 2003

Solzhenitsyn’s Damning History of the Jews in Russia – a Review

Source

“The Jews accumulated wealth by cooperating with each other. (p. 31).”

“They made profits by taking the peasants’ grain to the point of impoverishing them (and causing famine), turning it into brandy, and then encouraging drunkenness. (p. 21, 24).”

“Jews forced peasants into lifelong debt and crushing poverty by requiring payment, in cattle and tools, for liquor. (p. 31).”

The translation of Solzhenitsyn’s book appears to have been done without permission from his family, and this might be why this lengthy and detailed review is no longer available on the page of the book on Amazon.com, where it originally appeared.

The book might disappear altogether from Amazon, so if you want to get your Kindle copy, act now. Otherwise you can find it on many sources on the internet.


Jews had enormous influence in the English and American media at the turn of the century – this is what most people in America and UK were told about Russian Jews (Click for Hi-Res image)

The translator, Columbus Falco, describes the censorship of this book when it appeared in 2002:

“Published in the original Russian in 2002, the book was received with a firestorm of rage and denunciation from the literary and media world, from the Jews, and from almost the entire intelligentsia of the established order in the West…

Immense efforts have been made by the Russian authorities and also by the Western liberal democratic power structure to ignore 200 YEARS TOGETHER, to suppress it as much as possible, and above all to prevent and interdict the book’s translation into foreign languages, most especially into English, which has become essentially the worldwide language of our epoch…

The Russian authorities have to this date refused to allow any official English translation of the book to be published”. (p. 2).

Most of it consists of unremarkable information that can be found in standard, non-censored texts. [For details, see comments.]

Agree with author Solzhenitsyn or not, but recognize the fact that he is no lightweight. Solzhenitsyn goes into considerable detail about many different historical epochs, and clearly has a deep knowledge of the issues that he raises. His approach is balanced. He is sympathetic towards Jews as well as critical of Jews.

The latter evidently does not sit well with many, because it does not comply with the standard Judeocentric narrative, in which Jews are just victims and can do no wrong. Worse yet, a famous writer is bringing sometimes-unflattering information about Jews to light, and this is threatening. Hence the censorship.

Consider the PROPINACJA. The Jews accumulated wealth by cooperating with each other. (p. 31). They made profits by taking the peasants’ grain to the point of impoverishing them (and causing famine), turning it into brandy, and then encouraging drunkenness. (p. 21, 24). Jews forced peasants into lifelong debt and crushing poverty by requiring payment, in cattle and tools, for liquor. (p. 31).

In addition, a system of bribery protected this arrangement. Thus, the Polish magnates were on the “take” of part of the wealth squeezed by Jews out of the peasantry, and, without the Jews and their inventiveness, this system of exploitation could not have functioned, and would have ended. (p. 22). Solzhenitsyn adds that, “…the Jewish business class derived enormous benefit from the helplessness, wastefulness, and impracticality of landowners…” (p. 54).

The Jews kept moving around in order to prevent an accurate count of their numbers—in order to evade taxes. (p. 25). A delegation of Jews travelled to St. Petersburg to try to bribe Russian officials to suppress Derzhavin’s report. (p. 28). In 1824, Tsar Alexander I noticed that Jews were corrupting local inhabitants to the detriment of the treasury and private investors. (p. 32).

Jews were not forced into “parasitic” occupations: They chose them. (p. 31). By the late 19th century (the time of the pogroms), Russian anger had boiled over, focusing on such things as Jews not making their own bread, massive overpricing and profiteering, enriching themselves while impoverishing the muzhik, and taking control of forests, lands, and taverns. (pp. 78-80).Nor is it true that the Jews were kept out of “productive” occupations. To the contrary. A concerted 50-year tsarist effort to turn Jews into farmers attracted few participants (p. 33), and ended in failure. (p. 58). None of the rationalizations for its failure are valid: Other newcomers to Russian agriculture (Mennonites, Bulgarian and German colonists, etc.), facing the same challenges as the Jews, did quite well. (p. 36). Jewish farmers neglected farm work (pp. 34-35), and kept drifting back into selling goods and leasing of their property to others to farm. (pp. 56-57). The century-later efforts by the Communists, to get Jews into farming, fared no better. (p. 208, 251).

Jewish resistance to assimilation is usually framed in terms of the GOY excluding the Jew. It was the other way around. For the first half of the 19th century, rabbis and kahals strenuously resisted enlightenment, including the proffered Russian education to Jews. (p. 38).

Jews have always tended to exaggerate the wrongs they have experienced from others. (p. 42). This applies to such things as double taxation, forced military service, expulsion from villages, etc. (p. 42, 46, 50).

The Jews of the Vilnius (Wilno), Kaunas, and Grodno regions sided with the Russians during the Poles’ ill-fated January 1863 Insurrection. (p. 69). This confirms Polish sources.

We often hear that Communist Jews were “not real Jews”. This nonsense is equivalent to saying that Lenin and other Russian Communists were “not real Russians”—a contrived distinction that Solzhenitsyn refuses to make. (p. 117). [For more, see comments].

One common exculpation for Jews supporting revolutionary movements, and then Communism, is that of the tsarist system preventing Jews from improving their lot. This is nonsense. Once the Jews accepted the Russian education system, their numbers increased, to such a spectacular extent (by about 1870: p. 63, 71), in Russian higher education, that quotas (numerus clausus) had to be imposed upon them. This nowadays-called affirmative action became necessary because Jews were wealthier and thus unfairly advantaged in schooling-related matters. (p. 88).

Hungary is instructive. There, Jewish grievances were the least valid. Hungarian Jews had enjoyed atypical freedoms and a high standard of living, and there had been no pogroms. Yet the 1919 Hungarian Communism was especially dominated by Jews, and was odiously cruel. (pp. 153-154).

One can easily make lists of Jews in high positions in the Soviet Union. Influential Jews commonly occurred at a rate 10 or more times the abundance of Jews in the USSR. (e. g, pp. 143-on, 225-on). [For more, see comments]. Whether or not motivated by “ethnic solidarity”, Jews in authority tended to promote other Jews to high positions. (p. 138).

However, the Jewish role in Communism goes far beyond what is apparent in any such “grocery list”. For instance, consider what some call the Judaization of academia, and its impact on the bloody events of 1917. Solzhenitsyn comments, “The February Revolution was carried out by Russian hands and Russian foolishness. Yet at the same time, its ideology was permeated and dominated by the intransigent hostility to the historical Russian state that ordinary Russians didn’t have, but the Jews had. So the Russian intelligentsia too had adopted this view.” (p. 98).

Now consider the October Revolution. Lenin contended that the Bolshevik success in the revolution had been made possible by the role of the large Jewish intelligentsia in several Russian cities. (p. 119). Furthermore, according to Lenin, the October Revolution was preserved by the actions of Jews against the attempted sabotage by government officials. (p. 128).

 The energy and high intelligence of the Jews made them indispensable. (p. 129, 189). In fact, Solzhenitsyn suggests that Soviet Communism lost its ideological fervor, and began slowly to die of “Russian laziness”, already in the late 1960s, all because the Jews were largely gone. (p. 317).SOME INTERESTING FACTS

Dekulakization was not just an economic measure. It was a tool to uproot peoples and destroy their traditions and culture. For this reason, Stalin’s dictatorship can in no sense be accepted as a nationalist (Russian) phenomenon. (p. 221).

Religious Judaism was never persecuted as intensely by the Communists, in the 1920s and 1930s, as was Russian Orthodox Christianity. (p. 306). High-level Jew Lazar Kaganovich directed the destruction of the Church of the Redeemer. He also wanted to destroy St. Basil’s Cathedral. (p. 223).

The famous mobile gas chambers were not invented by the Nazis. They were developed, in 1937, by Isai Davidovich Berg, a leading Jew in the NKVD. (p. 237).

COMMUNISM IS OK—UNTIL IT NO LONGER SERVES JEWISH INTERESTS

Solzhenitsyn notes the irony that, in the West, there was little effective concern about the victims of Communism until it turned on the Jews. He quips,

“15 million peasants were destroyed in the ‘dekulakisation’, 6 million peasants were starved to death in 1932, not even to mention the mass executions and millions who died in the camps, and at the same time it was fine to politely sign agreements with Soviet leaders, to lend them money, to shake their ‘honest hands’, to seek their support, and to boast of all this in front of your parliaments.

But once it was specifically JEWS that became the target, then a spark of sympathy ran through the West and it became clear what sort of regime this was.” (p. 346; Emphasis is Solzhenitsyn’s).

NOWADAYS JEWS DODGE THEIR RESPONSIBILITY AND BLAME THE RUSSIANS

Alexander Solzhenitsyn describes the standard double-standard (one which Poles are all too familiar with), as he describes current Jewish attitudes,

“There are so many such confident voices ready to judge Russia’s many crimes and failings, her inexhaustible guilt towards the Jews—and they so sincerely believe this guilt to be inexhaustible almost all of them believe it! Meanwhile, their own people are coyly cleared of any responsibility for their participation in Cheka shootings, for sinking the barges and their doomed human cargo in the White and Caspian seas, for their role in collectivization, the Ukrainian famine and in all the abominations of the Soviet administration, for their talented zeal in brainwashing the ‘natives’. This is not contrition.” (p. 335).

Of course, Solzhenitsyn is not insinuating that Jews are collectively guilty for Communism. However, Jews should accept collective liability for Communism and its crimes in much the same way that Germans accept collective liability for Nazism and its crimes. (p. 141, 321). Until they do so, this issue of the Zydokomuna (Judeo-Bolshevism) will not go away.

JEWISH INFLUENCE IN COMMUNISM WAS FAR GREATER THAN ANY “GROCERY LIST” OF JEWISH COMMUNISTS

We keep hearing that Jews at no time constituted a majority of the leadership in Communism. This is technically true, but it does not tell the whole story.

Refer to: Esau’s Tears: Modern Anti-Semitism and the Rise of the Jews, by Albert S. Lindemann:

To begin with, Jewish Communists were noted for their high intelligence, verbal skills, assertiveness, ideological fervor, etc. (p. 429).

Not surprisingly, few non-Jewish Communist leaders approached the caliber of the Jewish Communist leaders. For example, Lindemann reminds us that, “Jewish or gentilized, Trotsky was a man of unusual talents.” (p. 447). In addition, “Trotsky’s paramount role in the revolution cannot be denied…” (p. 448). This can be generalized, “Other non-Jews might be mentioned but almost certainly do not quite measure up to Trotsky, Zinoviev, Kamenev, Yoffe, Sverdlov, Uritsky, or Radek in visibility inside Russia and abroad, especially not in the crucial years from 1917 to 1921.” (p. 432).

Finally, influential Jews did not have to act alone. In fact, Jews had the skill of influencing non-Jews to think in Jewish ways. Lenin can validly be understood as a “Jewified gentile” (pp. 432-433). The same can be said for the renegade-Pole Dzerzhinsky (p. 442, 446), as well as the Russian Kalinin, who was called by Jewish Bolsheviks “more Jewish than the Jews”. (p. 433).

I. JEWISH COMMUNISTS INFLUENCED NON-JEWS TO GO ALONG WITH THEIR THINKING

Let us elaborate on Feliks Dzerzhinsky. Refer to: The Cheka: Lenin’s Political Police:

Author Leggett describes how Dzerzhinsky grew up in Vilna [Wilno, Vilnius], which he describes as a cosmopolitan city with a strong Jewish element and a focal point of socialist ferment in Tsarist Russia. (p. 34). He adds that, “Dzerzhinsky came under the influence of Martov, future leader of the Menshevik Party, by whom he was introduced into Jewish circles, both proletarian and of the intelligentsia; he made many Jewish friends and zealously learned Yiddish. The Bund—Jewish social democratic workers’ organization in Lithuania, Poland, and Russia, founded in 1897—helped Dzerzhinsky in his political activity, for instance in late 1899. Dzerzhinsky’s close friend and schoolmate in Vilna was Mikhail Goldman…” (pp. 24-25).

The strong Jewish influence very much extended to Dzerzhinsky’s personal life. Leggett continues, “Goldman’s sister, Julia, was for several years Dzerzhinsky’s romantic love…formed a deeply romantic attachment, lasting from 1905 to early 1910, for another Jewish woman, Sabina Feinstein, sister of a prominent SDKPiL member. Very soon afterwards, in November 1910, Dzerzhinsky married Sofia Sigizmundovna nee Mushkat, who was likewise Jewish…” (p. 25).

As if to underscore the fact that Jewish influence in Communism is much greater than just the “grocery list” of Jewish Communists, Leggett writes of “Rosa Luxemburg [Luksemburg], celebrated for her intellectual brilliance and her political passion.” (p. 24). So intoxicated had “Bloody Feliks” (“KRWAWE FELEK”) Dzierzinski become of Luksemburg’s ideas that he actually clashed with Lenin on the resurrection of the Polish state. Only that it was the non-Pole Lenin supporting the restoration of the Polish nation and renegade-Pole Dzerzhinsky opposing it, in accordance with Luxemburg. (pp. 23-24).

The foregoing can be generalized. Refer to: The Crucifixion of Russia: A History of the Russians and the Jews A new English translation of Solzhenitsyn’s 200 Years Together.

Alexander Solzhenitsyn comments,

“The February Revolution was carried out by Russian hands and Russian foolishness. Yet at the same time, its ideology was permeated and dominated by the intransigent hostility to the historical Russian state that ordinary Russians didn’t have, but the Jews had. So the Russian intelligentsia too had adopted this view.” (p. 98).

II. JEWS AS THE “BRAINS” BEHIND THE RUSSIAN REVOLUTION AND THE EARLY SOVIET UNION

See my review of: The Rulers of Russia

III. THE SIGNIFICANCE OF JEWS IN THE RUSSIAN REVOLUTION AS NOTED BY SOME JEWS

See my review of: The new Poland,

IV. DECADES BEFORE THE RUSSIAN REVOLUTION, JEWS HAD PLAYED AN INDISPENSABLE ROLE IN KEEPING REVOLUTIONARY MOVEMENTS GOING IN THE FACE OF ADVERSITY, AND IN MAKING RADICAL MOVEMENTS EVEN MORE RADICAL:

See my review of: Jews and Revolution in Nineteenth-Century Russia

V. COMMUNISM PERMEATED MUCH OF PRE-WWII JEWISH THINKING, NOTABLY IN POLAND

Refer to: Flags Over the Warsaw Ghetto

(My Review was Feb 12, 2012)

Moshe Arens wrote: “The years preceding World War II were a time when Socialists throughout the world were preaching the `class struggle’ and `solidarity of the proletariat.’ Many of them, not only avowed Communists, saw the Soviet Union as the pioneer and leader of this `struggle.’ This was also true in Palestine, where the Socialist Zionists had achieved a dominant position in the Jewish community.” (p. 7). The so-called “proletarian” camp included the Socialist Zionists and the non-Socialist Bund. (p. 9). Arens notes: “The Socialist Zionist movements, attached to Marxist ideology…” (p. 44). ZOB leader Anielewicz was a member of Hashomer Hatzair with its “Marxist approach to Zionism”. (p. 113). Hashomer Hatzair and Left Po’alei Zion showed their true colors (pardon the pun) in preferring that the red flag be hoisted over the fighting Ghetto instead of the blue-white Zionist flag. (p. 287).

ZOB leader Hersh Berlinski exhibited undisguised disloyalty to Poland as he said that his support was to the USSR over Poland. (p. 142). As for the Warsaw Ghetto rank-and-file soldiers, Arens refers to them as: “…younger generation, their orthodox Marxist thinking giving rigidity to their arguments.” (p. 106). Who can blame Poles for their reluctance to support the Uprising owing to its taint of Communism? (p. 71; 200-201; 226)

VI. A RATHER CANDID DISCUSSION, ABOUT JEWS IN COMMUNISM, BY LEADING JEWISH COMMUNISTS

See my review of: “Them”: Stalin’s Polish puppets

VII JEWISH COMMUNISM AS A FORM OF JEWISH NIHILISM

See my review of: Why the Jews? The Reason for Antisemitism

——–

CONCLUSION: Since Jews Take Collective Credit for Their Albert Einsteins and Jonas Salks, Should They Not Also Assume Collective Liability for Jewish Mass-Murderers Such as Genrikh Yagoda and Lazar Kaganovich?


HOW THE MASSIVE OVER-INVOLVEMENT OF JEWS IN COMMUNISM LONG INFLAMED POLISH-JEWISH RELATIONS

The ZYDOKOMUNA (Judeo-Bolshevism) cannot be wished away. In addition, the Jewish share of blame for Communism is not erased just because there were non-Communist Jews. Finally, since Jews regularly call on Poles to “come to terms with the past”, in a collective sense, for the actions of only SOME Poles, the Jews should be held to the same standard.

To learn of the dominance of Jews in the leadership of the early decades of the Soviet Union, please click on, and read my detailed review of, The Jews of the Soviet Union: The History of a National Minority (Cambridge Russian, Soviet and Post-Soviet Studies).

See also THE RULERS OF RUSSIA, by Denis Fahey. (1940). Condon Printing Company, Detroit.

For details on the massive long-term Jewish overrepresentation in the leadership of the Soviet Communist Secret Police (the NKVD), responsible for the murder of millions of innocent people, please click on, and read my detailed review, of Polin: Studies in Polish Jewry, Volume 26: Jews and Ukrainians.

Also see THE JEWISH CENTURY. My Amazon review is dated October 29, 2010.

For a scholarly Russian-language primary source on the Jewish leadership that had dominated the NKVD, please click on, and read my detailed English-language review, of Kto Rukovodil NKVD, 1934-1941: Spravochnik.

One Yellow Star – a glimpse into tribal psychosis by Elias Davidsson

February 08, 2018  /  Gilad Atzmon

"The surrender to a regime of correctness is a surrender to Jerusalem. It is a strict divergence from Athens and its spirit." 

“The surrender to a regime of correctness is a surrender to Jerusalem. It is a strict divergence from Athens and its spirit.”

 Introduction by Gilad Atzmon: Elias Davidsson wasn’t  happy with my recent expose of his tribal sabotage attempt of  the 9/11 truth movement and so  he took revenge: a one star Amazon book review. His review collects  Being in Time’s  most spectacular gems presumably with the hope that this pile of quotes will finish me off once and for all. Here is the bad news for Davidsson and his operators — I take  pride in each of these cherry picked quotes.  I plan to circulate them one by one in the coming weeks and monitor how they affect my Amazon ranking.  I will let others decide whether these quotes are “post-factual,” “presumptuous” or “deceptive” as Davidsson describes them. For the time being, I would like to thank the son of David for, once again, providing us with a window into the depths of tribal morbidity and delusional detachment. 

If they want to burn it, you want to read it …

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Being in Time – A Post Political Manifesto

Amazon.co.uk  ,  Amazon.com  and   here  (gilad.co.uk). 

The Banality of Good pt. 7: Global Tribes vs. National Pride

February 05, 2018  /  Gilad Atzmon

If global capitalism is a problem, we may have to consider the idea that equality within borders is a possible answer.

If global capitalism is a problem, we may have to consider the idea that equality within borders is a possible answer.

Global Tribes vs. National Pride

Clara:   I have just been reading a Canadian Jewish news bulletin and all the tribal features are there: the community life with kosher catering, the private Sunday schools with their curriculum of Jewish culture, Judaism and the Holocaust, the comment on why we shouldn’t sympathize with Palestinian children and the trip for adolescents to Israel where each of them is supposed to find out ‘what Israel means to me’.

In my opinion one of the flaws of biologically oriented identity politics is the belief that ‘the differences between the respective identity groups are bigger than the differences within the group’ as the ‘Saker’ defines ‘racism’. I am not sure that supporting Israel’s politics is really in the best interests of all the Canadian (US-American, British or German) Jews or even in the best interests of the Israelis themselves. But as members of the tribe they are all on board of the same ship.

Is that what you mean when you argue that identity politics are a tool of globalization and that  the ‘identitarian tribes’ are used to support Neocon / Zionist policies?

Gilad: It is actually simpler than that. The emergence of more and more ghetto walls between us the people dismantles our ability to fight for our universal needs, let alone see the universal for what it is. In the name of diversity, we create a fragmented human landscape that is blinded to its fragments.  This tribal construct is indeed ideal environment for Neocons, mammonites as well as our compromised politicians.

Clara:   In ‘The wandering who’ you write that compassion has evaporated in Jewish thinking. I often feel it is the same in Germany: we do not sympathise with the Greek people and their poverty in connection with the introduction of the Euro, we think they ought to be punished for ‘being lazy, living above their means and not doing their homework’. The same goes for the poor in our country. And we mourn the victims of terrorism in Germany and France but we are not really interested in the terror victims in St Petersburg, Beirut or the terrible suffering in Yemen. And the one time our politicians seemed to show compassion by opening the borders for refugees, the many Germans who, like myself, welcomed that chance had to realize the double standards which were behind it: supporting the wars and economic policies that caused people to leave their homes and not adequately addressing the social and security problems the influx of refugees caused at home.  

Does this lack of compassion have to do with the ‘incapability of mourning one’s own fate’ we mentioned in the beginning of our conversation and which seems to be a common feature in Jewish and German mainstream thinking?

Gilad: The lack of compassion is a symptom of chosenness and exceptionalism . Chosenness and exceptionalism are indeed attached to Jewishness but not only. It is hardly a secret that the selfish manner of thinking is embedded in capitalist thinking. The next question you may want to ask yourself is what is the connection between Jewish culture and capitalism. This is obviously a loaded question that has many answers. Marx believed that the two were intrinsically tied. Werner Sombart agreed with Marx. Max Weber didn’t.  My point, as always, is that we must be able to discuss these matters in the open.

Clara:   I agree, and it is actually a kind of selective compassion with double standards. But there is also the aspect of collectively getting stuck in the victimized self-image connected with identitarian world views.
Anyway, let’s be a bit more specific here. In a talk you gave in Berlin you said that for example the international feminist movement was used to promote wars for the rights of Muslim women. And just recently Angela Jolie posed for NATO exactly for that reason. You also gave the example of gay rights. When it comes to attacking Russia, gay activists from many countries show their concern about gay rights there. So we are led from one fragmented campaign to the other and forget about more important issues.

But what is the alternative? In that talk you seemed to argue that we should return to think in terms of national interests instead. You seem to want to replace the concept of ‘identitarian tribes’ by returning to the idea of strong national states and fixed borders. Isn’t that a very dangerous right-wing concept? Doesn’t that lead to new chauvinism, the persecution of ethnic minorities and more?

Gilad:  This is a good question. To start with, I am not a political activist. I do not offer solutions or alternatives. As mentioned before, I am a philosopher, I am refining questions rather than repeating readymade answers.  I indeed often argue that if global capitalism is a problem (and it is a problem), we may have to consider the idea that equality within borders is a possible answer. Now, let’s talk about Nationalism and National States. I contend that Nationalism isn’t necessarily a problem unless celebrated on the expense of others. In the 1940’s people and nations were minced in the name of lebensraum, in the Neocon dominated global universe we do the same in the name of Coca-Cola, Gay-Rights and fake democracy. I argue, therefore that ethical thinking which is basically an Athenian aspired domain is the remedy.   

Clara:   If there is a definition of left wing, it is concern for social issues and anti-imperialism. Many people argue that politics addressing these issues need a strong national state, i.e. Bill Mitchell  (fiscal policies), Paul Steinhardt (social welfare policies – paywall) and Professor Michael Hartman (national elites are still strong). While others advocate ‘more EU’ to address social issues on an international level, these people claim that such a project is bound to fail, even if tried which currently is not really the case; the EU is not a social project. The right wing parties want ‘less EU’ as well, but tend to support neo-liberal policies.
But again – slippery grounds – people quickly ‘stone you’ when you start talking about the role of the national state. When Sarah Wagenknecht from the Left Party criticized Merkel’s open-border policy, she was accused of socializing with the right-wingers from AfD.

Often accusations of working together with right-wing people (Nazis!) replace an open exchange of argument. I think this is a dangerous development.

Gilad: Again, you are pointing at the Jerusalemite tendency, that tyranny of correctness that dictates a manner of speech, a pattern of ‘correct’ thinking, newspeak. Orwell recognized that that tendency is inherent to Left politics which is fascinating considering the Athenian dialectic nature of Marx thinking. We are living in an upside down world –The anti Fascist are often intrinsically fascists. The anti Zionists are mostly AZZ (Anti Zionist Zionists) and the Athenians who see it all are castigated subject to constant abuse. Yet, the people are not buying into that reality. Brexit proves that Brits want to see a change. Trump won because Americans are frustrated (surely, they are more frustrated now).  Far from being surprising the popularity of Corbyn in Britain and Sanders in the USA can be realised as a similar symptom of frustration with the current identitarian dystopia. Both leaders are nostalgic anti identiatrian characters.  The meaning of it is simple. We are moving into a realm that transcends beyond left/right banal binary. To be in time is to grasp the post political condition.

If they want to burn it, you want to read it …

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