I could not believe how long this has been their main focus of all their actions against the arab world. Read it and see for yourselves. "AND BY DECEPTION, WE WILL CONDUCT WAR". If you TRULY want to know the REAL history of anti-semitism, then this below is a must read. This is no FAST FOOD junk information....this is the real thing.
The very first sentence of this part 2 is speaking about the khazars that became the Ashkenazi's and makes that distinction from the Sephardic Jews, since the latter had no hatred toward the Christians, rather only the vengeful Ashkenazi's who lost their land by the invasion of the Christians from the west. We have done several posts making this connection.
If you are Christian, you will be surprised at the venom and hatred these ashkenazi's hold for us and its in writing for the Rabbinical Khazars to use to teach their young and to study and make a full part of their philosophy and history, thereby ensuring this position within the religion (pagan as it is), never changes and is with their culture forever. That now appears to be the case.
I believe, if you read the "protocols of the Elders of Zion", you will see the connection of this below to our current situation that has been in the works for centuries now. They actually wrote in the protocols to use anti-semitism, to promote it, foster it and nurture it, in order to control their people, and the globe working toward global domination of all goyim and the planet.
I also believe this confirms the reason for the massacres of Christians in both World Wars to date and the plans to continue that genocide after the take over of America in WW III. If we want to preserve both our race and our culture, then we best fight like devils to stay viable and alive.
They will show us absolutely no mercy of any kind and after reading all of this and their writings, I am even more sure that their plans for us are horrific. I am always amazed to find out that history is not what we have been taught, but then we know who controls the publishing companies, don't we?
Holocaust and Holodomor 'Origins of Anti Semitism'
http://www.thepeoplesvoice.org/TPV3/Voices.php/2009/05/26/holocaust-holodomor-origins-of-anti-semi?page=2
by Nicholas Lyssson, The Peoples Voice. org
(CON'T from Part I) - A related matter is Ashkenazic—though not Sephardic—eschatological doctrine, which in the “late antique” period followed Jeremiah 46:28 (“Fear thou not, O Jacob [i.e., Israel], my servant, saith the Lord: . . . for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee. . .” ) and Psalms 110:6 and 94:1. See Adiel Schremer, of Bar Ilan University, “Eschatology, Violence and Suicide: An Early Rabbinic Theme and its Influence in the Middle Ages,” at research. yale.edu/ ycias/database/Files/MESV6-2.pdf: At p. 4, Schremer says:
[T]he construction of the eschatological redemption in terms of the total eradication of the nations, or at least in association with such an expectation, has a potential of shaping a violent personality and might contribute to. . . a violent mind-setting.
For if one is hoping for God’s redemption soon to come, and is inspired by the idea of a total vanquish-ing of Israel’s enemies as an essential part of that redemption, one’s violent inclinations are not entirely suppressed and in a sense they are being fostered. (Emphasis added.)
Schremer’s paper was presented on May 5, 2002 at the Yale Divinity School. The reference in his title to suicide concerns the year 1096, when large numbers of Jews in the Rhineland killed themselves and their own children, siblings and parents, rather than submit to Crusaders’ efforts to convert them by force.
By way of explanation, Schremer quotes Sigmund Freud: “No neurotic harbors thoughts of suicide which he has not turned back upon himself from murderous impulses against others.” Schremer cites many biblical passages and rabbinical exegeses that might feed such impulses.For a much fuller discussion of this whole set of issues, see Israel Jacob Yuval, Two Nations in Your Womb(English tr., University of California Press, 2006). At pp. 120-21 Yuval tells of prayers that:
". . . demonstrate the abyss of hostility and hatred felt by medieval Jews toward Christians. And we have here not only hatred, but an appeal to God to kill indiscriminately and ruthlessly, alongside a vivid description of the anticipated horrors to be brought down upon the Gentiles.
These pleas are formulated in a series of verbs—“swallow them, shoot them, lop them off, make them bleed, crush them, strike them, curse them, and ban them. . . destroy them, kill them, smite them. . . crush them [again], abandon them, parch them”—and in the best alphabetical tradition, the string of disasters the poet wishes for the Gentiles goes on and on."Yuval collects an abundance of such material, from both before and after the events of 1096. In agreement with Schremer, he says (p. 123) that “we are dealing here with a comprehensive religious ideology that sees vengeance as a central component in its messianic doctrine.” He repeats (p. 125) that this vengeance was to be “against the Gentiles”—most of whom, it seems safe to say, were peasants—and that the vengeance stood “at the very heart of the messianic process.” He says tellingly (p. 134) that “the Christians were not unaware of the Jewish desire to see their destruction.”[viii]
The ethnocentric hostility of the Jews—consistently commented on by the peoples who have encountered them over the millennia—can be traced ultimately to the origins of Judaism as set forth in the Torah, e.g., Genesis 9:25 (“Cursed be Canaan; a servant of servants shall he be unto his brethren”); Exodus 17:14-16 and 34:12-13 ; Numbers 24:8 (“God. . . shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows”), 25:6-13
(wherein God commends Phineas for his initia-tive in running a javelin through both parties to a marriage of Jew and gentile), 31:7-19 and 33:50-56; and Deuteronomy 2:33-35 (“[on God’s command] we. . . utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain”), 3:4-7, 7:1-5 (“thou shalt. . . utterly destroy them”), 7:14-26 (“thine eye shall have no pity”), 20:10-17 (“thou shalt save alive nothing that breatheth”) and 25:19. Disdain for ordinary labor—to be performed by Esau and Edom, but to be exploited by Israel—appears as early as Genesis 25:23-27, as discussed in note vii below.
Ethnocentric hostility has lent itself to Jewish tax-farming. This can be traced back to very early times, and has sometimes involved copious use of deadly force, put at the disposal of the tax-farmers by their noble clients. See Flavius Josephus, The Antiquities of the Jews, bk. 12, ch. 4 (1st c.), available online (Syria violently stripped to its “bones” for Ptolemy III); and Elias Bickerman, The Jews in the Greek Age, p. 120 (Harvard University Press, 1988).
See also Rabbi Simeon’s lumping of gentiles with serpents, above; Cornelius Tacitus, The Histories, bk. 5.5 (c. 109 A.D.) (“[the Jews] regard the rest of mankind with all the hatred of enemies”); Gibbon, ch. 15 (“the[ir] sullen obstinacy. . . and unsocial manners seemed to mark them out a distinct species of men, who boldly professed, or who faintly disguised, their implacable hatred to the rest of humankind”); and Emilio Gabba, “The Growth of Anti-Judaism or the Greek Attitude Toward the Jews,” in W.D. Davies and Louis Finkelstein, eds., The Cambridge History of Judaism, vol. 2 (Cam-bridge University Press, 1990).
At p. 629 Gabba attributes to Hecataeus of Abdera (early 3d c. B.C.) an observation about the hostility of the Jews. Gabba excuses that hostility, saying the Jews’ “misanthropic reserve” was understandable in light of the exodus from Egypt. But the exodus—thought by Hecataeus to have been an expulsion, and by Tacitus to have been an expulsion of lepers—was perhaps a thousand years past even when Hecataeus wrote. At p. 645 Gabba cites Posidonius (134 B.C.) on the advice given to his contemporary, King Antiochus Sidetes, to destroy the Jews, “for they alone among all peoples refused all relations with other races and saw everyone as their enemy. . . .”
Almost identical advice was given to King Ahasuerus (Xerxes I, 485-465 B.C.) in Esther 3:8-9. Some two-and-a-half millennia after Ahasuerus, the Jews still celebrate on their most joyous holiday the vengeance he allowed them: “sl[aughter] of their foes seventy and five thousand,” including “both little ones and women,” and hanging not just of the man who gave the advice, but of all ten of his sons. It was an occasion of “light, and. . . joy, and honour,” and of “gladness and feasting.” Id., 8:11-17, 9:13-28.
Martin Luther’s comments on this story, in The Jews and Their Lies (1543), fit with Yuval’s account of “a comprehensive [Jewish] religious ideology that sees vengeance as a central component in its messianic doctrine,” and Schremer’s account of Jewish hopes for “eschatological redemption in terms of the total eradication of the nations”:
Oh how [the Jews] love the Book of Esther, which so nicely agrees with their bloodthirsty, revengeful and murderous desire and hope. The sun never did shine on a more bloodthirsty and revengeful people than they, who imagine themselves to be the people of God, and who desire to, and think they must, murder and crush the heathen. And the foremost undertaking which they expect of their Messiah is that he should slay and murder the whole world with the sword.This passage—indeed, the whole 64-page essay—is often cited as evidence of Luther’s pathological anti-Semitism, but Yuval and Schremer show that at least on this point he knew whereof he spoke. As Yuval says, “the Christians were not unaware of the Jewish desire to see their destruction.” Luther’s comments also fit with the descriptions of Jewish arendars given above—men who “found pleasure and a sort of triumphant delight in deception and cheating” (Graetz); who sowed “a terrible harvest of hatred” (Bermant); and who may have been “so moved by racist contempt for the Ukrainian and Polish peasantry as to regard them as subhuman” (Cantor).
V. THEY NEED TO HATE AND TO BE HATED
Even in the 21st century, Israeli children are taught to sing “The Whole World is Against Us”(“Ha’olam Ku’lo heg’denu”). We have not only David M. Weinberg’s defense of the “shfoch hamatcha” prayer, but even Rabbi Meir Y. Soloveichik, “The Virtue of Hate,” First Things, Feb. 2003 (available online) (“When hate is appropriate, then it is not only virtuous, but essential for Jewish well-being”).
Soloveichik is not a fringe figure. He is a member of an exceedingly eminent Orthodox rabbinical family. When he wrote the article he was resident scholar at the Jewish Center in Manhattan and a Beren fellow at Yeshiva University, and was studying the philosophy of religion at the Yale Divinity School.
Note the words “essential for Jewish well-being.” The “virtue of hate” seems to come of a positive need to be hated. The widely-published Rabbi Dr. Dan Cohn-Sher-bok, professor of Jewish history at the University of Wales (Lampeter) and author of The Paradox of Anti-Semitism (2006), says in an interview with the Independent(U.K.), March 19, 2006 (available online) that: “Jews need enemies in order to survive. . . . [I]n the absence of Jew-hatred, Judaism is undergoing a slow death. . . . We want to be loved, and we want Judaism to survive intact. . . . [T]hese are incompatible desires. . . . Why do we endure? Because we’re hated.” (Emphases added.)
Cohn-Sherbok says of a founder of Zionism, Theodor Herzl: “He warned that if our Christian hosts were to leave us in peace for two generations, the Jews would merge entirely into surrounding races.” Id. Herzl also wrote in his conclusion to Der Judenstaat (1896): “Universal brotherhood is not even a beautiful dream. Antagonism is essential to man’s greatest efforts.”
In his book (p. 209) Cohn-Sherbok says that “in the past ultra-Orthodox Jewish leaders were profoundly aware of this dynamic.” One of his examples is Schneur Zalman of Lyady, the first Lubavitch Rebbe and author of the Tanya (1796), the fundamental book of the Habbad movement, whose first chapter famously concludes by saying gentile souls “contain no good whatever.” [ix] In 1812, Zalman worked with the anti-Semitic Czar Alexander I to defeat Napoleon. He feared Napoleon would liberate the Jews, who might expect to benefit materially—although that’s a much-disputed calculation—but whose souls would be lost to assimilation and intermarriage.
Similarly, according to Ha’aretz, June 3, 2004 (available online), “in the mid-19th century, Rabbi [Samson Raphael] Hirsch, the leader of Germany’s Orthodox Jews, wrote that anti-Semitism is the tool through which the God of Israel preserves his people.” In 1958, Rabbi Dr. Nahum Goldmann, then president of the World Jewish Congress, com-plained that the “current decline of overt anti-Semitism might constitute a new danger to Jewish survival,” one that “has had a very negative effect on our internal life.” In 1957, Leo Pfeffer, then counsel to the same organization, said much the same. As to both, see Alfred M. Lilienthal, The Zionist Connection II, p. 412 (1982). See also Charles E. Silberman, A Certain People, p. 165 (1985):
“For all that we are preoccupied by the damage once done to us by our enemies, we are still more concerned by the curse of friendship we now encounter,” Leonard Fein, editor and publisher of Moment magazine, told the Conference of Jewish Communal Service in 1980. .
“Deep down—and sometimes not so very deep—we still believe that we are depended on the pogroms and persecutions to keep us a people, that we have not the fiber to withstand the lures of a genuinely open society.” (Emphasis added.)Hannah Arendt says of this whole line of thinking, in The Origins of Totali-tarianism, p. 7 (1973 ed.), that “. . . eternal anti-Semitism would imply an eternal guarantee of Jewish [corporate] existence. This superstition is a secularized travesty of the idea of eternity inherent in a faith in chosenness.”
VI. PROVOKING ANTI SEMITISM
It follows from this “superstition” (or psychological insight) that where anti-Semitism is inadequate to prevent an erosion of Jewish identity, it has to be fabricated or provoked. A seemingly encyclopedic survey of such fabrication—at least as it’s appeared in recent years—can be found in Norman Finkelstein, Beyond Chutzpah, pp. 21-85 (University of California Press, 2005).[x]
As to the other technique, provocation, see Yuval,Two Nations; Shahak, Three Thousand Years; Lindemann, Esau’s Tears; some of the other material discussed above; and the private diary of Moshe Sharett, then prime minister of Israel, for May 26, 1955.
That diary entry records the view of Sharett’s colleague Moshe Dayan that only by a strategy of endless “provocation and revenge” toward its neighbors can Israel survive. Israel, says Sharett (paraphrasing Dayan), “must. . . invent dangers” to “keep its morale high and to retain its moral tension.” Sharett even quotes David Ben Gurion: “It would be worth while to pay an Arab a million pounds to start a war.” See the extended quotation from Sharett’s diary in Livia Rokach, Israel’s Sacred Terrorism, p. 44 (1980) (available online; emphasis in original). Rokach, whose father was Sharett’s minister of the Interior, says (id., p. 8 ) that by the mid ‘50s, if not before:
"Terrorism and “revenge” were. . . to be glorified as the “moral . . . and even sacred” values of Israeli society. . . . [T]he military symbol was now Unit 101, led by Arik Sharon. . . . The lives of Jewish victims. . . had to be sacrificed to create provocations justifying subsequent reprisals. . . . A hammering, daily propaganda, controlled by the censors, was directed to feed the Israeli population with images of the monstrosity of the Enemy." (Emphasis added.)Meanwhile, she says, Israel’s leaders never believed in any external threat to Israel’s survival. What they wanted was regional hegemony, and of course internal cohesion. In 1984, after her book had ceased to be news, Rokach was found dead in a Rome hotel room. (VN: whats new)
Boas Evron makes some of the same points as Rokach, in Jewish State or Israeli Nation?, above. At p. 251 he says: “In the absence of a positive national bond, Ben Gurion deliberately sought to base the national consciousness on the negative foundation of terror and nightmare. . . .” According to two books by the Mossad defector Victor Ostrovsky, By Way of Deception (1990) and The Other Side of Deception (1994), Mossad doctrine is squarely in accord with the views of Dayan and Ben Gurion, as recorded by Sharett and amplified by Rokach and Evron.[xi]
For more on hostile solidarity as an essential element of Judaism, see three books by Kevin MacDonald, A People That Shall Dwell Alone (1994), Separation and its Discontents (1998), and The Culture of Critique(1998); and John Hartung’s essay “Love Thy Neighbor,” above. Hartung begins with an epigraph from Blaise Pascal’s Pensees (1670): “Men never do evil so completely and cheerfully as when they do it from religious conviction.”
MacDonald and Hartung see Judaism as an economic strategy for competing with host populations, from whom the sharpest self-differentiation has to be maintained. One might infer from their work—as from such passages as Deuteronomy 7:14-26—a system designed to suppress the recognition of fellow humanity across ethnic and religious lines, a system still functioning millennia after its inception. Of course, any such analysis is taken as purest anti-Semitism, an occasion of “terror and nightmare” call-ing for (of all things) hostile solidarity.[xii]
See also Moses Hadas, Hellenistic Culture: Fusion and Diffusion, chs. 7 and 20 (Columbia University Press, 1959) as to the influence, via Plato, of closed, totalitarian Sparta on Judaism as far back as the Maccabean period (142-63 B.C.).[xiii]
Then there’s the widely-reprinted article that Rabbi Israel Hess, campus rabbi at Bar-Ilan University, wrote for its student magazine, Bat Kol, entitled “Genocide: A Commandment of the Torah” (Feb. 26, 1980). Rabbi Hess took as his text Deuteronomy 25:17-19 (“[T]hou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget [to do] it”). Amalek, he said, is any people that declares war on Israel. The Israeli state rabbinate has never taken direct issue with Rabbi Hess—as it has for example with Reform Judaism.[xiv]
In 2001, Rabbi Ovadiah Yosef, formerly Sephardi chief rabbi, and founder and leader of Israel’s third largest political party, Shas, called sweepingly for “extermination of the Arabs,” saying “it is forbidden to be merciful to them.” Shas M.K. Eli Yishay (later Ehud Olmert’s vice prime minister) said Rabbi Yosef was merely echoing Ariel Sharon. BBC News, April 10 and 11, 2001, available online.
Desire to escape the Jewish condition—with its ethical double standards, its “virtue of hate,” its abhorrence of “the curse of friendship,” its obsession with “total eradication of the nations,” and the consequent esotericism of the rabbinical literature—motivated those early secular Zionists who longed for direct labor on the land and disparaged intellectual and commercial occupations reminiscent of the arendar role.
Lenni Brenner discusses such attitudes in Zionism in the Age of the Dictators, ch. 2 (1983), available online. See also Slezkine, The Jewish Century, above, pp. 327-28. That group of Zionists hoped to make Israel a “normal” nation.
But their religious successors, returning to Judaism’s roots, have countered that normality is precisely what Israel can never have, because of its unique relationship with God. See Shahak and Mezvinsky, Jewish Fundamentalism, above, p. 71:
"The Gush Emunim [Bloc of the Faithful] argument is that secular Zionists measured. . . “normality” by applying non-Jewish standards that are satan-ic. . . . [According to] one of the group’s leaders, Rabbi [Shlomo] Avner: “While God requires. . . normal nations to abide by abstract codes of justice and righteousness, such laws do not apply to Jews.” . . . Relying upon the Code of Maimonides and the Halakha, Rabbi [Israel] Ariel [of Gush Emunim] stated: “A Jew who kill[s] a non-Jew is exempt from human judgment and has not violated the [religious] prohibition of murder.”[xv] (Emphases added.)On the other hand Shahak and Mezvinsky say (id.) that “the murder of a Jew, particularly by a non-Jew, is in Jewish law the worst possible crime.”
Such contemptuous attitudes and narcissistic double standards were very much alive at the time of the holodomor. In 1932, the first year of the famine, the great Eastern European Hebrew poet Chaim Nachman Bialik published the poem “My Father,” which Shahak (Three Thousand Years, ch. 4 n.9) says is still “taught in all Israeli schools.” The poem depicts Bialik’s “righteous and upright” father dispensing vodka in a “den of pigs like men,” to Slavic peasants “rolling in vomit” with “faces of monstrous corruption.”
Bialik calls them “scorpions” for good measure. The father’s “whispered syllables,” meanwhile, audible only to his adoring son, are “pure prayer and law, the words of the living God.” The poem nowhere acknowledges the common complaint that the Jews encouraged Slavic alcoholism, which brought in revenue, exposed peasants’ remaining assets to foreclosure, and made them easier to control.
The poem is missing from Bialik’s supposedly Complete Poetic Works (1948) published in English 14 years after his death. That brings us back to Shahak and Mezvinsky’s point, above, about books and translations that falsify by omission.
VI. SUPPRESSION OF CAUSES OF ANTI SEMITISM
- A related point: A search of the Library of Congress catalog under the keyword “arenda” brings up 37 apparently relevant items, not one of which is in English. By way of comparison, a search under the combination of “United States” and “slavery” brings up more than 10,000. A search under “Ukrainian famine” brings up all of ten items. A search under “holocaust” brings up more than 10,000.
Some of its episodes are simply unbelievable—or would have been, if they had not come straight from the horses’ mouths: the heroes of the story, who gleefully boast about their despicable exploits. The series was produced by Israeli immigrants from Russia. (VN: KHAZARS, who are "not" the Biblical Jews of the Bible or of Israel)
* * *
[The oligarchs] exploited the disintegration of the Soviet system to loot the treasures of the state and to amass plunder amounting to hundreds of billions of dollars. In order to safeguard the perpetuation of their business, they took control of the state. Six of the seven are Jews. . . . [Boris] Berezovsky boasts that he caused the war in Chechnya, in which tens of thousands have been killed and a whole country devastated. He was interested in the mineral resources and a prospective [oil] pipeline there.
. . . In the end there was a reaction: Vladimir Putin, the taciturn and tough ex-KGB operative, assumed power, took control of the media, put one of the oligarchs (Mikhail Khodorkovsky) in prison, [and] caused the others to flee (Berezovsky is in England, Vladimir Gusinsky is in Israel, [and] another, Mikhail Chernoy, is assumed to be hiding here [in Israel]).In short, then, the history of Jewish relations with Slavic peasants—together with the much longer history of Jewish attitudes toward “the nations”—has enormous rele-vance in explaining why hereditarily-Jewish Bolsheviks in the 1930s, using supposedly scientific Marxist terminology, defined the Ukrainian peasantry as the “class enemy” and carried out a policy of genocidal starvation. In The Jewish Experience, p. 364 (1996), Norman Cantor freely admits as much:
The Bolshevik Revolution and some of its aftermath represented, from one perspective, Jewish revenge. . . . During the heyday of the Cold War, American Jewish publicists spent a lot of time denying that—as 1930s anti-Semites claimed—Jews played a disproportionately important role in Soviet and world Communism. The truth is until the early 1950s Jews did play such a role, and there is nothing to be ashamed of. In time Jews will learn to take pride in the record of the Jewish Communists in the Soviet Union and elsewhere. It was a species of striking back. (Emphases added.)These words are part of Cantor’s introduction to a chapter by the Russian Jewish writer Arkady Vaksberg, entitled “Stalin’s Jews.” It is most unlikely that Cantor, a professor of history at New York University and a former Rhodes scholar, wrote in ignorance of the scope of Soviet state homicide. Leaving aside issues of pride, shame, and ethnic or religious loyalties, this passage puts Cantor in full agreement with Churchill, Robert Wilton, and Ambassador Levko Lukyanenko, all above.
Edwin Schoonmaker, Democracy and World Dominion, p. 211 (1939) confirms Cantor’s point:
Fifteen years after the Bolshevist Revolution was launched to carry out the Marxist program, the editor of the American Hebrew could write: “According to such information [as] the writer could secure while in Russia a few weeks ago, not one Jewish synagogue has been torn down, as have hundreds—perhaps thousands—of the Greek Catholic churches. . . .” (American Hebrew, Nov. 18, 1932, p. 12.) Apostate Jews, leading a revolution that was to destroy religion as the “opiate of the people,” had somehow spared the synagogues of Russia.[xvi] (Emphasis added.)