Betere
versie: http://www.thepeoplesvoice.org/TPV3/Voices.php/2009/05/26/holocaust-holodomor-origins-of-anti-semi?page=1
HOLOCAUST AND HOLODOMOR
By Nicholas Lysson
April 2007
Inleiding door J.
Vermeulen.
Ik ben een burger
die sterk is geïnteresseerd in de wereldpolitiek en in het lijden van de mens.
De rol van de joden, het jodendom en Israel daarin is zo opmerkelijk en
belangrijk dat het nodig is om die aan zo veel mogelijk mensen ter kennis te
brengen.
Pas als iedereen
weet wat de feiten zijn, is er kans op rechtvaardigheid, en hoe meer
rechtvaardigheid op de wereld, hoe beter.
Lysson heeft een
belangrijk essay geschreven met een overvloed aan verwijzingen. Maar het essay
is voor velen moeilijk te lezen, omdat de draad van het verhaal nogal moeilijk
te volgen is.
Ik heb daarom de
originele tekst ( in het engels) onveranderd gelaten, maar wel voorzien van
zinnen in het Nederlands die, naar ik hoop, het begrip van de tekst zullen
vergemakkelijken, en de puzzel-tijd zullen bekorten.
Verder heb ik de
litteratuur die informatie geeft over één vraag, van eenzelfde letter voorzien,
en van een cijfer. Zo wordt de herkenbaarheid groter en wordt verwijzen
gemakkelijk.
Soms heb ik delen
van de tekst ‘ingeleid’ met een korte samenvatting of verhelderende kontekst.
De litteratuur die
Lysson bespreekt heeft betrekking op de volgende vragen:
A. Litteratuur over het joodse geloof en over de
dubbele moraal.(*)
B. Over de verschrikkingen van de Ukraïense
hongersnood ( de Holomodor).
C. Litteratuur die de joden als hoofd-daders van
de holomodor aanwijst.
D. Over het Arendar systeem in ‘groot Polen’ van
1500 tot 1800.
E. Joodse religieuze geschriften die aanzetten tot
haat, verachting en discriminatie.
F. Litteratuur over de hierboven in E genoemde
teksten.
G. Algemene geschiedenis
Deze letters A, B etc.
komen terug in de door mij toegevoegde label bij elke publicatie, zoals: -A1-
(*) Dubbele moraal is bijvoorbeeld: stelen
is zondig als je van de eigen groep steelt, maar niet zondig als je van de
‘ander’ ( de outgroep) steelt.
OL betekent: het artikel
is (of was, in 2007) online te vinden.
NB: Veel boeken zijn door universiteiten
uitgegeven. Waarschijnlijk omdat dit soort onderzoek alleen daar wordt gedaan.
Tot zover de inleiding.
Het ontkennen van de Holocaust wordt
gezien als verwerpelijk. Maar de moord op de zigeuners wordt door veel joden
niet als een Holocaust beschouwd.
Zie bijvoorbeeld Lewy.(-A1-) Volgens Lewy hebben de zigeuners het noodlot voor
een deel zelf aangehaald omdat ze een dubbele moraal hanteren. Lysson toont in
dit essay duidelijk aan dat de joden ook een dubbele moraal hanteren. Zou men volgens
Lewy redeneren dan zouden de joden de Holocaust deels aan zichzelf te danken
hebben… Maar op zijn minst zou men de
Holocaust van anderen zoals de zigeuners en de Armeniers niet mogen ontkennen. Zij
zijn dus Holocaust-ontkenners.
Nogmaals: alle Engelse
tekst is van Nicholas Lysson. Alle Nederlandse tekst van J. V.
One might think the worst holocaust deniers—at least the only ones who
command serious attention—are those who insist the Nazi holocaust, as
it involved the Jews only, was without parallel.
Guenter Lewy argues for example in -A1- The Nazi Persecution of the Gypsies (Oxford
University Press, 2000) that while the Gypsies were gassed, shot and otherwise
exter-minated in great numbers, right alongside the Jews, they were not true
victims of “the” Holocaust (capital “H”) but only of something
collateral. Lewy even suggests the Gypsies invited their own
destruction with certain cultural traits—in particular, sharply divergent moral
standards for dealing among their own and with outsiders.
Maar hoe zit dat in
het jodendom. Komt daar niet ook de dubbele moraal voor? Jazeker.
Maimonides en ook Rabbi Simeon ben Yohai waren daar heel duidelijk over.
But pre-
or anti-Enlightenment Judaism is hardly a less ethnocentric or hostile moral
system. As Edward Gibbon correctly notes in –A2- The Decline and Fall of the Roman Empire, vol. 1, ch.
15 (1776), “the wise, the humane Maimonides openly teaches [in –A3- The Book of Torts, 5:11]
that, if an idolator fall into the water, a Jew ought not to save him from
instant death.” See also Rabbi –A4-
Simeon ben Yohai’s remarkable second-century exercise in ejusdem
generis: “The best of the heathen merits death; the best of serpents
should have its head crushed; and the most pious of women is prone to sorcery” (Yer. Kid. iv. 66c; Massek. Soferim xv. 10; comp.
Mek., Beshallah, Wayehi, 1, and Tan., Wayera, 20, all as cited by JewishEncyclopedia.
com). For “heathen” some translators simply write “goyim”;
for “prone to sorcery” they write “a witch.” Rabbi Simeon is mentioned
more than 700 times in the Talmud.
Het lijkt er op dat
de joden wel beseffen dat ze en dubbele moraal hanteren, want bij vertalingen
naar het Engels worden de scherpe kantjes er vaak af gehaald:
Israel Shahak and Norton Mezvinsky, in -A5- Jewish Fundamentalism in
Israel (2d ed. 2004), say (p. 1) “that in the usual English
translations of talmudic literature some of the most sensitive passages are
usually toned down or falsified,” and indeed (pp. 150-51) that “the great
majority of books on Judaism and Israel, published in English especially,
falsify their subject matter,” in part by omitting or obscuring such
teachings. For a fuller discussion of the point, see -A6- Shahak, Jewish
History, Jewish Religion: The Weight of Three Thousand Years, esp. ch. 2
(1994), available online. As to Jews, Gypsies or anyone else, of course,
ethnocentrism or even outright cultural hostility as a rationale for genocide
is obscene.
Eén zo’n holocaust die nauwelijks in de
media wordt besproken, en dus praktisch ontkend wordt, is de Ukraïense
hongersnood die aan 6 tot 10 miljoen mensen het leven kostte.
A particularly relevant parallel to the Nazi holocaust is the
Ukrainian holodomor of 1932-33, a state-created famine—not a
crop failure—that killed an estimated five million people in the Ukraine, one
million in the Caucasus, and one million elsewhere after the Soviet state
confiscated the harvest at gunpoint. Throughout the famine, the state
continued to export grain to pay for industrialization. See Robert Conquest, -B1- The Harvest of Sorrow (Oxford University
Press, 1987). Norman Davies gives the following description
in -B2- Europe: A History,
p. 965 (Oxford University Press, 1996). His first paragraph assembles
quotations from Conquest; the bracketed phrase is his own:
“A quarter of the rural population, men, women and children, lay dead or
dying” in “a great stretch of territory with some forty million inhabitants,”
“like one vast Belsen.” “The rest, in various stages of debilitation,” “had no
strength to bury their families or neighbours.” “[As at Belsen] well-fed
squads of police or party officials supervised the victims.”
. . . All food stocks were forcibly requisitioned; a military cordon
prevented all supplies from entering; and the people were left to die. The aim
was to kill Ukrainian nationhood, and with it the “class enemy.” The
death toll reached some 7 million. The world has seen many terrible
famines. . . . But a famine organized as a genocidal act of state policy
must be considered unique.
See also Oksana Procyk, Leonid Heretz and James E. Mace, -B3- Famine in the Soviet
Ukraine, 1932-33 (Harvard University Press, 1986); Nicolas Werth, -B4- “The Great Famine,” in Stephane
Courtois, et al., -B4- The
Black Book of Communism, pp. 159-68 (Harvard University Press, 1999);
Edvard Radzinsky, -B5- Stalin,
pp. 257-59 (1996); Miron Dolot, -B6-
Execution by Hunger (1985); Simon Sebag Montefiore, -B7- Stalin: The Court of the Red
Tsar, pp. 84-85 (2003); and the –B8- Commission on the Ukrainian Famine, Report to Congress (1988).
That report, at pp. 6-7, cites estimates of the number killed that range as
high as 8 million in the Ukraine and 9 million overall.
Piers Brendon, -B9- The
Dark Valley, pp. 248-49 (2000) gives this description, drawn from still
further sources -B9- , all cited in
his notes:
A population of “walking corpses” . . . even ate horse-manure for the whole
grains of seed it contained. . . . Cannibalism became so common-place that. . .
local authorities issued hundreds of posters announcing that “EATING DEAD CHILDREN IS BARBARISM.”. .
.
They staggered into towns and collapsed in the squares. . . .
Haunting the railway stations these “swollen human shadows, full of rubbish,
alive with lice,” followed passengers with mute appeals. . . . [They]
“dragged themselves along, begging for bread or searching for scraps in garbage
heaps, frozen and filthy. Each morning wagons rolled along the streets
picking up the remains of the dead.” Some were picked up before they died
and buried in pits so extensive that they resembled sand dunes and so shallow
that bodies were dug up and devoured by wolves.
Boris Pasternak says “what I saw could not be expressed in words. . . .
There was such inhuman, unimaginable misery, such a terrible disaster, that it
began to seem almost abstract, it would not fit within the bounds of
consciousness.” See Brian Moynahan, -B10- The Russian Century, p. 130 (1994). Nikita
Khrushchev, in -B11- Khrushchev
Remembers: The Final Testament, p. 120 (1976), says “I can’t give an exact
figure because no one was keeping count. All we knew was that people were
dying in enormous numbers.”
According
to S. J. Taylor, -B12- Stalin’s
Apologist: Walter Duranty, The New York Times’s Man in Moscow, p. 202
(Oxford University Press 1990), “. . .Soviet authorities
. . . require[d]
that the shades of all windows be pulled down on trains traveling through the
North Caucasus, the Ukraine and the Volga basin.” At pp.
239-40, Taylor says this famine “remains the greatest man-made disaster ever
recorded, exceeding in scale even the Jewish Holocaust of the next decade.”
Walter Durante, een invloedrijke joodse
New York Times journalist, ontkent de holomodor glashard in de NYT, maar weet
precies hoe het zit:
In September 1933, Duranty—who cultivated his relationship with Stalin, and
is remembered today for his public denials that any such thing was
happening—privately told fellow journalists Eugene Lyons (United Press) and
Anne O’Hare McCormick (herself from the New York Times) that the
death toll was 7 million, but that the dead were “only Russians.” (Sic:
mostly Ukrainians; and note the word “only.”) See Lyons, Assignment
in Utopia, pp. 579-80 (1937). Duranty’s number is described in
Lyons’s book only as “the most startling I had. . . heard,” but is
revealed in Lyons’s -B13- “Memo
for Malcolm Muggeridge” (Dec. 9, 1937), quoted by Marco Carynnyk in -B14- “The New York Times and the Great Famine, Part
III,” available online.
Several days after giving the 7-million number to Lyons and McCormick,
Duranty told the assembled staff at the British chancery in Moscow that the
toll for the Soviet Union as a whole might be as high as 10 million. See
the report of William Strang, the charge d’affaires (Sept. 26,
1933), quoted by Carynnyk in the text accompanying n. 46. The British
government referred publicly to the ongoing situation as an “illegal
famine.” Id., n. 46.
NB: Ik weet niet waar n 46 ( note 46 ?) te vinden is.
Duranty’s 10-million number may have come from Stalin himself. It’s
reputedly the same number Stalin gave Winston Churchill a decade later;
see, e.g., Eric Margolis, -B15- “Remembering
Ukraine’s Unknown Holocaust,” Toronto Sun, Dec. 13, 1998 (available
online).
According to Arthur Koestler, -B16-
The Ghost in the Machine, pp. 261-62 (1967):
In 1932-3, the years of the great famine which followed the forced
collectivisation of the land, I travelled widely in the Soviet Union, writing a
book which was never published. I saw entire villages deserted, railway
stations blocked by crowds of begging families, and the proverbial
starving infants. . . . [T]hey were quite real, with stick-like arms,
puffed up bellies and cadaverous heads. I reacted to the brutal impact of
reality on illusion in a manner typical of the true believer. I was surprised
and bewildered—but the elastic shock-absorbers of my [Communist] Party training
began to operate at once. I had eyes to see, and a mind conditioned to explain
away what they saw. This “inner censor” is more reliable and
effective than any official censorship. . . .
Some
Ukrainian accounts, and that of Muggeridge –C1-
, who covered the holodomor for
the Manchester Guardian, take the trouble to say that this
mass starvation was imposed largely by Jews. Lazar M. Kaganovich is often
identified as an architect of the policy. A photograph in Montefiore, -C2=A7- Red Tsar, above, shows
him personally searching a farm for concealed food. In Muggeridge’s novel
–C1- Winter in Moscow (1934)
he appears as Kokoshkin, “a Jew” and “Stalin’s chief lieutenant.”
In 2003 Levko Lukyanenko, the first Ukrainian ambassador to Canada, was
said to have made an anti-Semitic embarrassment of himself on this
subject. But see Orest Subtelny, -C2- Ukraine: A History, p.
363 (2d ed. 1994)(“Jews were . . . disproportionately prominent among the
Bolsheviks, notably in their leadership, among their tax- and
grain-gathering officials, and especially in the despised and feared. . .
secret police [emphasis added]”); Montefiore, -C3- Red Tsar, above, p. 305 (as
late as 1937, Jews accounted for only 5.7 percent of Soviet party members, but
“formed a majority in the government” [emphasis added]); Yuri
Slezkine, -C4- The Jewish
Century, p. 254 (Princeton University Press, 2004)(the secret police was
“one of the most Jewish of all Soviet institutions”); and Arno J. Mayer, -C5- Why Did the Heavens Not Darken?,
p. 60 (1988)(“As of the late twenties . . . [a] disproportionate
number of Jews came to hold high posts in the secret police and to serve as
political commissars in the armed services. They. . . were. . . appointed
to high-level and conspicuous positions which called for unimpeach-able political
loyalty. . . ”). Mayer, a professor emeritus of history at Princeton, is
himself Jewish, and had to flee the Nazis as a refugee.
The Israeli writer Boas Evron says the leaders of the Soviet revolution
were scarcely less Jewish than the Zionists. See his book –C6- Jewish State or Israeli Nation?,
p. 107 (English tr., Indiana University Press, 1995): “The backgrounds of the
two groups were much the same. . . . Only differences of chance and
temperament caused the one [individual] to be a Zionist and the other a
revolutionary socialist.”
On February 8, 1920, Winston Churchill published an article, -C7- “Zionism Versus Bolshevism: A
Struggle for the Soul of the Jewish People,” in the Illustrated Sunday
Herald (London), reprinted in Lenni Brenner, ed., -C8- 51 Documents: Zionist
Collaboration with the Nazis, p. 23 (2002). Among other
things, Churchill said (pp. 25-26):
There is no need to exaggerate the part played in the creation of
Bolshe-vism. . . by. . . international and for the most part atheistical Jews.
. . . [I]t probably outweighs all others. With the notable exception of Lenin
[who had a Jewish grandfather and by some accounts a Jewish wife], the
major-ity of leading figures are Jews. Moreover, the principal
inspiration and driving power comes from the Jewish leaders. . . . And
the prominent, if not indeed the principal, part in the system of terrorism. .
. has been taken by Jews. . . . The same evil prominence was obtained
by Jews in the brief period of terror during which Bela Kun ruled in Hungary.
The same phenomenon has been presented in Germany (especially in Bavaria), so
far as this madness has been allowed to prey on the temporary prostration of
the German people. (Emphasis added.)
Churchill’s views, as expressed here, resemble those of the Times of
London’s correspondent in Russia, Robert Wilton. See George Gustav
Telberg and Robert Wilton, -C9- The Last Days of the Romanovs (1920),
esp. pp. 222-30, 391 (“[t]aken according to numbers of population, the Jews
represented one in ten; among the komisars that rule Bolshevik Russia they are
nine in ten—if anything, the proportion of Jews is still higher”), 392-93 and
400. The French version of the book, -C9- Les Derniers Jours des Romanofs, also published in 1920, contains a list of 556 top
figures in the Bolshevik regime, classified by ethnicity. The Jewish
proportion is a bit over eight in ten, including two-thirds of the leadership
of the secret police. The non-Jews are divided among various small
categories—Russian, Lett, Armenian, German, Georgian, etc. The list is
absent from the slightly later English and American editions, but is available
online. See also John F. O’Conor, -C10- The Sokolov Investigation (1971)(a translation,
with commentary, of sections of Nikolai Sokolov’s Enquête judiciaire
sur l'assassinat de la famille impériale Russe), especially for the
comments of O’Conor and his sources on Wilton.[1]
Jews
among the Bolsheviks who imposed the holodomor of 1932-33
would have relished settling scores after the 40 years of bloody pogroms that
followed Czar Alexander II’s assassination in 1881—especially the still-recent
massacre of 50,000 to 100,000 Jews, mostly in the Ukraine, during the Russian
civil war of 1918-21. (Far greater numbers of gentiles, of course, also
perished in that war; estimates run well into the millions.)
Albert S. Lindemann, -C11- Esau’s
Tears, pp. 442-43 (Cambridge University Press, 1997) says that “[i]n. .
. the Ukraine, the Cheka leadership was overwhelmingly Jewish”; that “the
high percentage of Jews in the secret police continued well into the 1930s”;
and that “[c]omparisons to the secret police in Nazi Germany have
tempted many observers.
. . . [T]he
extent to which both. . . prided themselves in being. . . willing to carry out
the most stomach-turning atrocities in the name of an ideal. . . is
striking.” Lindemann adds that:
George Leggett, the most recent and authoritative historian of the Russian
secret police, speculates that the use of [non-Slavic ethnic minorities in the
secret police] may have been a conscious policy, since such ‘detached elements
could be better trusted not to sympathise with the repressed local population’.[2] Of course, in the Ukrainian case that
population had the reputation of being especially anti-Semitic, further
diminishing the potential sympathies of Jewish Chekists in dealing with
it. [Citing
Leggett, The Cheka, Lenin’s Political Police, p. 263 (Oxford
University Press, 1981).] . . . . Cheka personnel regarded themselves as a
class apart
. . . with a power of life or death over lesser mortals.
(Emphases added.)
Yuri Slezkine’s –C4- The
Jewish Century, above, illustrates the attitude of Jewish Bolsheviks toward
dying Ukrainians. See Kevin MacDonald’s review of Slezkine, entitled
“Stalin’s Willing Executioners?”, www.vdare. com/ misc/051105 /macdonald _stalin.htm (a much fuller
version of which appears in the Occidental Quarterly, fall
2005, also available online):
Lev Kopelev, a Jewish writer who witnessed and rationalized the Ukrainian
famine in which millions died horrible deaths of starvation and disease as an
“historical necessity,” is quoted [on p. 230 as] saying “You mustn’t give
in to debilitating pity. We are the agents of historical necessity. We
are fulfilling our revolutionary duty.” On the next page, Slezkine
describes the life of the largely Jewish elite in Moscow and Leningrad where
they attended the theater, sent their children to the best schools, [and] had
peasant women (whose families were often the victims of mass murder) for
nannies. . . .
Kopelev did not offer his opinions from a distance. In his words, “I saw women
and children with distended bellies, turning blue, with vacant, lifeless
eyes. And corpses. . . . I saw all this and did not go out of my
mind or commit suicide. . . .” Moynahan, -B10- The Russian Century, above, p. 149.
Moynahan, by the way, gives a high-end estimate of the death toll as “probably.
. . 14 million.” Id. at 130.
Kopelev was then in his early 20s. (Koestler was six-and-a-half years
older.) Kopelev believed without question that “we were warriors on an
invisible front, fighting against kulak sabotage for the grain that was needed
by the country, by the five-year plan.” See vol. 1 of his memoirs, -C12- The Education of a True
Believer, p. 226 (1980). He gave speeches to starving peasants at
“several meetings a day,” telling them how much more the state needed their
grain than they did themselves. Id.at 229. The peasants
most often responded, “chop off my head”; they had nothing left to give. Id. at
231.
Fifteen years later, Kopelev himself was in the Butyrka prison in Moscow, where
his fellow inmates, the writers Dmitri Panin[3] and Alexandr Solzhenitsyn, challenged his denial
of his own Jewishness, and the Jewishness of the revolution. See vol. 3
of Kopelev’s memoirs, -C12-
Ease My Sorrows, p. 18 (1983):
When I told Solzhenitsyn the history of the various parties and reached the
Socialist Revolutionaries, recalling the leaders, Gorovits, Gershuni, Gots, he
interrupted in astonishment, almost in disbelief: how can that be— Jewish
surnames, when the SRs were a Russian peasant party?
*
*
*
Panin reproached me for the sinful rejection of my people—for not wanting
to avow myself “first and foremost a Jew. . . . But it’s clearer to an
outsider.” . . . Solzhenitsyn seconded him. . . . He could not
agree with. . . my self-definition: “A Russian intellectual of Jewish descent.”
Notwithstanding Kopelev’s self-definition, he was incontestably Jewish for
purposes of the Israeli Law of Return, which came into effect well within his
lifetime.[4] Moreover, while he became a man of far
more humane views as he grew older, there would be some irony in excusing his
“true believer” phase as a mere youthful folly. Compare the unsparing
treatment recently given Günter Grass, concerning service in the Waffen SS that
involved no complicity in atrocities, and ended in his late teens.
The phrase “Stalin’s willing executioners”—with its echo of Daniel Jonah
Goldhagen—is Slezkine’s –C4- (p. 130). At pp. 183-84, translating
from the Russian, Slezkine quotes Ia. A. Bromberg (1931) on what Stalinism
brought out in its Jewish servitors:
The convinced and unconditional opponent of the death penalty. . . , who
could not, as it were, watch a chicken being killed, has been transformed
outwardly into a leather-clad person with a revolver and [has], in fact, lost
all human likeness. . . , standing in a Cheka basement doing “bloody but
honorable revolutionary work.”
Hierna gaat Lysson
een verklaring zoeken voor de wijd verbreide haat van de joden voor de goyim,
en omgekeerd: de haat van de goyim voor de joden.
De Ashkenazim
woonden na de Middeleeuwen voor het grootse deel in Midden en Oost Europa.
Vooral in ‘Groot
Polen’ ( Polen, Ukraine, Wit Rusland, Litouwen ( INSERT LINK TO MAP)etc.) Vanaf 1500 tot 1800 was
daar het ARENDAR systeem. De hoge kerkbestuurders en de landelijke adel leasden
hun bezittingen uit, voor het overgrote deel aan joden. De joden bestuurden dus
alle boerderijen, windmolens, cafés, etc. etc. en ze waren tax-collectors. Ze
moesten een tevoren bepaald bedrag aan de adel betalen, en waren daarna vrij in
de manier waarop ze dat door de boeren zouden laten betalen. Maar ze moesten in
hun gebied ook recht spreken. Het oordeel van de Arendar ( zetbaas) was wet. De
boeren konden nergens in beroep. De doodstraf was door impalement: het aan een
spiets steken van de wetsovertreder.
De lease was
meestal voor 3 jaar, waardoor er weinig motivatie was om ‘zuinig’ met de boeren
om te gaan.
De joodse religie
heeft minachting voor boeren. Ze worden nauwelijks als mens beschouwd. Dat had
tot gevolg dat het gedrag van de joden tegenover de boeren dienovereenkomstig
was. Natuurlijk ontstond ook bij die boeren een grote haat voor de joden.
Shahak, in –A6-
Three Thousand Years, above, ch. 4, traces Jewish “hatred and
contempt” for peasants— “a hatred of which I know no parallel in other
societies”—back to the great Ukrainian uprising of 1648-54, in which tens of
thousands of “the accursed ( vervloekte) Jews” (to quote the Ukrainian
Cossack leader Bohdan Khmelnytsky) were killed. Some say the number is
more accurately stated in the hundreds of thousands. Heinrich Graetz says
the number “may well be. . . a quarter of a million.” See his –G1- History of the Jews,
vol. 5, p. 15 (1856-70), English tr., Jewish Publication Society of America
ed., 1956).
The Jews at the time of the massacres were serving the Polish szlachta (nobility)
and Roman Catholic clergy on their Ukrainian latifundia as arendars—toll-,
rent- and tax-farmers, enforcers of corvee obligations, licensees
of feudal monopolies (e.g., on banking, milling, storekeeping, and distillation
and sale of alcohol), and as anti-Christian scourges who even collected tithes
at the doors of the peasants’ Greek Orthodox churches and exacted fees to open
those doors for weddings, christenings and funerals. They had life and
death powers over the local population (the typical form of execution being
impalement), and no law above them to which that population had recourse.
See Graetz, -G1- vol. 5, pp. 3-6;
Subtelny –C2- , pp. 123-38; Norman
Davies, -D1- God’s
Playground: A History of Poland, vol. 1, p. 444 (Oxford University Press,
1982); and Iwo Cyprian Pogonowski, -D2- Jews in Poland, pp. 68-79, 283 (1993).
According to the last three of these sources, the arendars leased
estates for terms of only two or three years and had every incentive to wring
the peasants mercilessly, without regard to long-term consequences.
Over de slechte behandeling van de
boerenbevolking, en hoe die tot een opstand leidde van 1649 tot 1653 onder
aanvoering van Khmelnytsky. Hierbij werden 100 tot 200.000 joden vermoord. Maar
het arendar systeem bleef tot 1800 bestaan. Vaak was 80 % van de joodse
gezinshoofden een Arendar: hij beheerde een boerderij of molen , hief een tol,
inde belasting of beheerde een brouwerij of drinkgelegenheid. De boerenbevolking deed het fysieke werk.
As Shahak points out in -A6-
Three Thousand Years, chs. 3 and 5, a non-Jew, in traditional Judaism,
was never “thy neighbor” for purposes of Leviticus 19:18—which was doubtless an
advantage in such taxing work as an arendar’s. Shahak has
much to say about rabbinical pronouncements, abundant in Israel even now, that
gentile souls are closer to the souls of animals than to those of Jews.
Those pronouncements are grounded, at least in part, on –T- Ezekiel 23:20 (“[their] flesh [i.e., penises] is as the
flesh of asses and [their] issue [i.e., semen] is like the issue of horses”).[5]
Norman Cantor comments in –F1-
The Sacred Chain, p. 184 (1994) that “perhaps the Jews [of the arenda period]
were so moved by racist contempt for the Ukrainian and Polish peasantry as to
regard them as subhuman. . . . There is a parallel with the recent
attitude of the West Bank Orthodox and ultra-Orthodox toward the
Palestinians. Judaism can be in its Halakhic form an extremely
restrictive and blinding faith.”
According to Chaim Bermant, -F2-
The Jews, p. 26 (1977):
. . . [O]ne cannot see the events of [1648-49] as entirely the result of
crazed fanaticism or mindless superstition. . . . [I]f the nobility were.
. . the ultimate exploiters, the Jews were the visible ones and aroused
the most immediate hostility. Rabbis warned
that Jews were sowing a terrible harvest of hatred, but while the revenues
rolled in the warnings were ignored. Moreover, the rabbis themselves were
beneficiaries of the system.
Those rabbinical forebodings are also mentioned in Jacob Katz, -F3- Exclusiveness and Tolerance,
p. 152 (Oxford University Press, 1961). Graetz –G1- (vol. 5, pp. 5-6)
says of the Jewish arendars that they had lost “integrity and
right-mindedness. . . as completely as simplicity and the sense of truth.
They found pleasure and a sort of triumphant delight in deception and
cheating.” He adds that they “advised the [Polish noble and
ecclesiast-ical] possessors of the Cossack colonies how most completely to
humiliate, oppress, torment, and ill-use [those colonies]. . . . No wonder
that the enslaved Cossacks hated the Jews. . . . The Jews were not without
warning what would be their lot, if these embittered enemies once got the upper
hand.”
Graetz –G1- (vol. 5, p. 7) also
says Khmelnytsky had personal reasons for leading the revolt: “A Jew, Zachariah Sabilenki, had played him a trick,
by which he was robbed of his wife and property.” It says
everything, of course, that it was possible by trickery to rob
a Cossack of his wife.
The best-known contemporaneous account of the revolt is Nathan (Nata) ben Moses
Hannover, -D3- Yewen Mesulah,
which appeared in Venice in 1653. An English translation was published
three centuries later as The Abyss of Despair (1950).
Hannover was well aware of the peasants’ grievances (see pp. 27-30 of The
Abyss). He described the massacres in the grimmest of terms,
full of biblical allusions. He then gave the rest of his life to the holy
mysteries of Lurianic cabbalism. As Graetz puts it (vol. 5, pp.
21-22), “that book of falsehoods, the Zohar, [had] declared that in the year of
the world 5408 (1648) the era of redemption would dawn, and precisely in that
year Sabbathai [Ze’evi] revealed himself. . . as the messianic redeemer.”
Sabbathai was a manic-depressive one of whose followers, Samuel Primo, preached
that “your lament and sorrow must be changed into joy.” Spinoza and other
rationalists were
not amused. Thousands of Sabbathai’s flock even followed him into “holy
apostasy” when he converted to Islam in 1666. His own conversion was under
duress; theirs was not. Graetz’s highly-readable account of the fervor
(vol. 5, pp. 121-67) is similar in style and tone to Gibbon’s account of the
early Christian Church.
Arendas did not
disappear after the Khmelnytsky uprising. See –D4-
Jewish FamilyHistory. org/ Grand_
Duchy_of_Lithuania. htm (“During the 18th century, up to 80
percent of Jewish heads of households in rural areas [of what are now
Lithuania, Belarus, Ukraine and parts of Poland] were arendars, that is,
holders of an arenda”). Pogonowski, p. 72, describes
the return of the Jews to theUkraine after 1648-54. Similarly, see Simon
M. Dubnow, -D5- History of
the Jews in Russia and Poland, vol. 1, p. 158 (1916).
Joodse
geschriften die de kijk op de goyim mede bepaalden:
Shahak –A6- (Three Thousand
Years, ch. 4) says that under the arenda system, “the full
weight of the Jewish religious laws against gentiles fell upon the
peasants.” As to the nature of those laws, seeid., ch. 5,
especially under the heading “Abuse.” See also such passages as
Psalm 2:8-9 (“. . . I shall give thee the heathen for thine
inheritance. . . . Thou shalt break them with a rod of iron; thou shalt dash
them in pieces like a potter’s vessel”); Psalm 21:8-10 (“[T]hy right
hand shall find out those that hate thee. Thou shalt make them as a fiery
oven in the time of thine anger: the Lord shall swallow them up. . .”);
Psalm 79:6-7 (“Pour out thy wrath upon the heathen. . . [f]or they have
devoured Jacob [i.e., Israel], and laid waste his dwelling place”); Jeremiah
10:25 (al-most identical); Psalm 137:8-9 (“O daughter of Babylon, who art to
be destroyed, . . . [h]appy shall he be, that taketh and dasheth thy little
ones against the stones”); Psalm 149:7-8; Isaiah 45:14 (“Thus saith the
Lord, . . . in chains. . . they shall fall down unto [Israel]. . .”);
Isaiah 60:12 (“. . .[T]he nation and kingdom that will not serve [Israel]
shall perish; yea, those nations shall be utterly wasted” ); Isaiah
61:5-6 (“. . .[S]trangers shall stand and feed your flocks. . . : [Y]e shall
eat the riches of the Gentiles. . .”); and of course Esther 8:11 through
10:3. As to the last, and the feast of Purim, celebrated
yearly then as now, see Elliott Horowitz, -F4- Reckless Rites (Princeton University Press, 2006).
The Babylonian Talmud, cabbalist treatises, and other rabbinical writings
extant during the arenda period were even harder on the gentiles,
particularly Christians. See Johann
Andreas Eisenmenger’s hugely controversial –F5- Entdektes Judenthum (1700), translated as Rabbinical
Literature: Or the Traditions of the Jews (1748). At p. 253 of
that translation we read that:
The [cabbalist] Treatise Emek hammelech, in the Part
entitled Shaar shiashue hammelech, gives us the following Passage.
“Our Rabbins, of Blessed Memory, have said, Ye Jews are
stiled Men; because of the Soul ye have from the Supreme Man (i.e.,God;
whom the Cabalists call Adam Ahelion; that is, the
Supreme Man). But the Nations of the World are not stiled Men,
because they have not, from the Holy and Supreme Man, the Neshama (or glorious
Soul). But they have the Nephesh (i.e. the
Soul) from Adam Belial; that is, the malicious and unnecessary
Man, called Sammael, the Supreme Devil.”
The next seven pages are filled with further such quotations. Jacob Katz, the
author of –F3- Exclusiveness and
Tolerance, above, and a professor of Jewish history at the
Hebrew University in Jerusalem, is hardly an admirer of
Eisenmenger. Very much the contrary. But in –F6- From Prejudice to Destruction,
pp. 14-15, 21, passim (Harvard University Press, 1980), Katz
admits some important points:
Katz erkent dat Eisenmenger oprecht was,
en zelfs dat de joden wel een dubbele moral hadden. Maar later beweert hij dat
‘de joodse gelovigen dit niet allemaal letterlijk van hun rabbi’s over namen’(
zie noot 6)
[Eisenmenger’s] book was impressive both on account of its size—some 2,120
pages in two volumes—and its tremendous erudition. . . . [He] was acquainted
with all the literature a Jewish scholar of standing would have known. . .
. Contrary to accusations that have been made against him, he does not
falsify his sources. He quotes them in full and translates them literally.
. . . The question is how did Eisenmenger arrive at so darkly a negative
picture of Judaism while quoting its sources unadulteratedly?
* * * There was a
nucleus of truth in all his claims: the Jews lived in a world of. . . ethical
duality—following different standards in their internal and external
relationships. . . . (Emphases added.)[6]
Op een belangrijke feestdag bidden de
joden nog steeds tot hun God: “Stort Uw wraak uit over onze vijanden”. Dergelijke oude teksten hebben dus heel lang invloed.
The anthropologist John Hartung comments, in an essay entitled –F7- “Love Thy Neighbor: The Evolution
of In-Group Morality” (1995, available online), that “the half-life and
penetrance of such cultural legacies are often under-appreciated.”
To illustrate Hartung’s point, “Pour out thy wrath upon our enemies” (“shfoch
hamatcha al hagoyim”) is even now a prayer at the Passover seder.
David M. Weinberg, director of public affairs at the Begin-Sadat Center for
Strategic Studies of the Orthodox Bar Ilan University near Tel Aviv, defends it
as being “part of the Haggada text for a reason: to purposefully exclude and
ward off the placid, falsely high-minded thinking that has overtaken so much of
today’s Western world.” See –F8-
David M. Weinberg’s essay in the Jerusalem Post, April 21,
2003 (available online). The English translation “upon our enemies”—not
“upon thine enemies,” or even “upon the heathen”—is taken here
directly from Weinberg. All those renditions seem interchangeable in any
event. The actual word, of course, is goyim.
According to Davies –D1- (God’s
Playground, vol. 1, p. 444) the
oppressiveness of the Jews as arendars “provided the most important
single cause of the terrible retribution that would descend on them on several
occasions in the future. . . .” In
1986 the Stanford history department voted 12-11 against offering tenure to
Davies, then a professor visiting from the University of London. Davies
sued unsuccessfully for defamation, which suggests the tenor of the
discussion. Davies is now a fellow of Wolfson College, Oxford. The
queen awarded him a CMG in 2001.
Maar de haat en minachting van de
jodenvoor de Goyim gaat veel verder terug in de geschiedenis dan de Poolse opstand van 1648 ….
In de middeleeuwen werden de Christenen
beschouwd als Esau, de broer van Jacob die erg ‘fout’ was.
Actually, the Jewish “hatred and contempt” that Shahak
remarks on can be traced back to times well before the events of 1648-54.
Such attitudes can be seen, for example, in medieval traditions in which
Esau—portrayed in Isaiah 63 and Obadiah as one with whom God himself is at
war—came to stand for agricultural Christian Europe. See Rabbi Tzvi
Weinberg, -F9- “Esau-Edom: Profile
of a People” (Dec. 16, 2000), at http://www .biu.ac.il/ JH/Parasha/
eng/ vayishlach/ wei.html. See also –F3- Exclusiveness and Tolerance, above, p. 6, which
says that in medieval Jewish poetry Edom was synony-mous with
Christianity. In –E- Malachi
1:4 “the Lord hath indignation for ever” against Edom; see also Jeremiah 49:7-8,
Lamentations 4:21-22, Ezekiel 35, and Amos 1:11.
Elk volk waaronder de joden zich vestigden
werd als minderwaardig gezien, en daarom was er geen bezwaar om hen te
bedriegen.
Edom was never geographically fixed. It followed
the Jews wherever they went—the nation allotted to Israel’s dehumanized twin,
as ripe for righteous predation as the original Esau.[7] Edom’s presence in Europe helped rationalize
the Jewish role in the immensely profitable slave trade of the eighth through
the 10th centuries. European boys—mostly in the East, but
in the West as well—were kidnapped and castrated by Vikings, sold to Jews,
taken south down the major rivers, and sold again as eunuchs in Muslim lands
from Persia to Spain. See H.R. Trevor-Roper, -G2-
The Rise of Christian Europe, pp. 92-93 (1965). As Trevor-Roper
points out, the words for slave and Slav come from the same root in every
European language, a reminder of a commerce that has faded from memory in the
West. The Arabic word for eunuch is from the same root. Some trace
this trade as far back as the fifth century.[8]
.
A related matter is Ashkenazic—though not Sephardic—eschatological doctrine,
which in the “late antique” period followed Jeremiah 30:10-11 and 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, -F10- “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:
God zal aan het einde der tijden de andere
volkeren teniet doen, maar niet het joodse volk. Dat geeft wel een soort moral
hazard. Je bent dan geneigd te denken dat je het werk van God doet als je de
wereld vernietigd. ( Denk aan Blankfein van Goldman Sachs “we do the work of
God” zei hij toen ze de wereld bijna hadden vernield.
[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, -F11- 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.”[9]
Dr. Ariel Toaff schreef een boek over rituele moorden
op christelijke kinderen, maar moest onder zware druk het boek uit de handel
nemen, voor ‘revisie’.
The English translation of Two
Nations was followed within six months by Rabbi Dr. Ariel Toaff’s
abortive publication in Italy of -F12- Pasque
di Sangue: Ebrei d’Europa e omicidi rituali(Passovers of Blood: The Jews of
Europe and Ritual Murder)(2007). Toaff is a professor of medieval and
Renaissance history at Bar Ilan University, and son of the former chief rabbi
of Rome. Another Italian Jewish academic, Sergio Luzzatto, a professor of
history at the University of Turin, reviewed Toaff’s book in -F12- Il Corriere della
Sera (Feb. 6, 2007). The newspaper also published extracts.
According to Luzzatto, the book suggests that “from 1100 to about 1500. . . several crucifixions of Christian children
really happened. . . perhaps even many,” with their
blood being used by fundamentalist Ashkenazi Jews in Passover rites.
The Jewish Daily Forward (Feb. 18, 2007, available online)
says “scholars have
. . . been quick
to point out that Toaff is not the only medieval Jewish historian to have cast
a critical eye on the version of history in which Jews emerge blameless in the
face of the blood libel charge.” The Jerusalem Post (Feb
7, 2007, available online) says “Toaff refers to kabbalistic descriptions of
the therapeutic uses of blood and asserts that ‘a black market flourished on
both sides of the Alps, with Jewish merchants selling human blood, complete
with rabbinic certification of the product—kosher blood.’” Toaff told Ha’aretz (Feb. 12, 2007,
available online) that “over many dozens of pages I proved the centrality of
blood on Passover. Based on many sermons, I concluded that blood was
used, espe-cially by Ashkenazi Jews, and that there was a belief in the special
curative powers of children’s blood.” Toaff added that “the rabbis permitted [its use] both
because the blood was already dried,” and because it was “an accepted custom
that took on the force of law.”
Sergio Luzzatto called Toaff’s book “courageous” and “magnificent.” But
then, in Toaff’s words, his work of
seven years “was torn apart by the Italian rabbis with just a few phone calls.” Dr.Amos Luzzatto, former president of the Union of
Italian Jewish Communities—not to be confused with Sergio—told the
Jerusalem Post (Feb. 7) that “even if [Toaff]
should manage to prove that a deviant sect existed for centuries. . . clearly
it could never be identified as a Jewish group, or as part of a Jewish community.” Toaff
said “I will not give up my devotion to the truth and academic freedom even if
the world crucifies me” (Ha’aretz, Feb. 12). Nonetheless, he
denied he had ever meant to allege ritual murder—despite the title of his book,
and despite his having told La Stampa (according to AmericanThinker.com) that:
My research has shown that in the Middle Ages, a group of fundamentalist
Jews did not respect the biblical prohibition [against the consumption of
blood]. . . . It is just one group of Jews, who belonged to the
communities that suffered the severest persecutions during the Crusades. From
this trauma came a passion for revenge that in some cases led to
responses, among them ritual murder of Christian children. (Emphasis added.)
Toaff withdrew the book to revise it, after some 3,000
copies had been sold, and donated his income from
the book to the Anti-Defamation League. On Feb. 11, the Jerusalem Post reported
that Toaff “has been prevented from seeing or even contacting his [91-year-old]
father.” In its Feb. 22 online edition, the Chronicle of Higher
Educa-tion noted the obvious—that Toaff’s “public statements varied
widely as the controversy played out.” Israel Shamir, in a thorough
analysis (IsraelShamir.net), says “Toaff came under strong
community pressure: he was about to find himself at 65, on the street, probably
without pension, without old friends and students, ostracized and
excommuni-cated. Probably his life was threatened as well: Jews employ
professional secret killers to deal with such nuisances.” For more such
commentary, see DannySteinberg.blogspot. com. How all
this bodes for revision of Toaff’s book remains to be seen, assuming it ever
reappears.[10]
Oud Testamentische (= Torah) teksten die de vijandige houding
van de joden mede hebben veroorzaakt:
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.
Een deurwaarder of belasting-ophaler moet
niet te veel mededogen hebben met zijn ‘slachtoffers’. Voor dat beroep waren de
joden dus heel geschikt, omdat hun religie hen de juiste attitude gaf.
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, -G3-
The Antiquities of the Jews, bk. 12, ch. 4 (1stc.),
available online (Syria violently stripped to its “bones” for Ptolemy III); and
Elias Bickerman,-G4- 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, -G5- TheHistories,
bk. 5.5 (c. 109 A.D.) (“[the Jews]
regard the rest of mankind with all the hatred of enemies”); Gibbon, -A2-
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., -G6- 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. . . .”
Uit het boek Esther:
8:11 tot 10:3
Ook aan koning Ahasverus ( = Xerxes) werd
geadviseerd om zich van de joden te ontdoen, maar de joden pasten de
pre-emptive strike toe en zegevierden. Wellicht waren ze toen al zo machtig dat
de keuze voor Ahasverus tègen de joden zelfmoord zou zijn. In het boek esther
wordt beschreven hoe iedere ambtenaar en burgemeester sidderde en beefde voor
de joden. (CITAAT invoegen)
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.
Luther over het
boek Esther:
Martin Luther’s comments on this story, in The
Jews and Their Lies (1543), fit seamlessly
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); who may have
been “so moved by racist contempt for the Ukrainian and
Polish peasantry as to regard them as subhuman” (Cantor); and whose oppressiveness “provided the most important
single cause of the terrible retribution that would descend on [the Jews] on
several occasions in the future. . .” (Davies).
----
Over de Haat. ( Boeken met de letter H.)
Vele joodse leiders kennen deze
‘natuurwet’: Anti-semitisme en gehaat worden is nodig om als groep te kunnen
overleven. Anders krijg je assimilatie en valt de groep uiteen.
Ook nu nog leren de Israelische kinderen
het lied “De hele wereld is tegen ons.”
Diverse oude en nieuwe Israelische en
joodse bronnen verkondigen dat het nuttig is voor het joodse voortbestaan om te
haten en gehaat te worden: Rabbi Simeon, David M Weinberg, Rabbi Soloveichik,
Rabbi Dr. Dan Cohn-Sherbok , Schneur Zalman en ook Theodor Herzl.
Even in the 21st century, Israeli
children are taught to sing “The Whole World is Against Us”(“Ha’olam Ku’lo
heg’denu”). The
second-century Rabbi Simeon postu-lated “a law that Esau hates Jacob”—and
almost two millennia later that law remains a commonplace, sometimes thought
adequate to explain the world. 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-Sherbok, professor of Jewish history at the
University of Wales (Lampeter) and author of –H1- 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 Ha’tanya (1796),
the fundamental book of the Habbad movement, whose first chapter famously
concludes by saying gentile souls “contain no good whatever.”[11] 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, complained 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, -H2- The Zionist Connection II,
p. 412 (1982). See also Charles E. Silberman,
-H3- 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 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 –H4- 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.” Vertalingspoging : Dit
bijgeloof is een wereldlijke verdraaiing van het idee van eeuwigheid dat
besloten ligt (automatisch volgt) in een geloof in uitverkoren volk te zijn. Onbegrijpelijke zin. (VERTALEN)
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, -H5-
Beyond Chutzpah, pp. 21-85 (University
of California Press, 2005).[12] As to the other technique, provocation,
see Yuval, -F11- Two Nations;
Shahak, -A6- Three Thousand
Years; Lindemann, -C11- 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.
Ook de stichters van Israel ( Ben Gurion,
Dayan) kenden de voordelen van de haat:
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, -H6- 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.
Boas Evron makes some of the same points as Rokach, in -H7- 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, -H8- By
Way of Deception (1990) andThe 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.[13]
For more on hostile solidarity as an essential element of Judaism, see three
books by Kevin MacDonald, -H9- A
People That Shall Dwell Alone (1994), Separation and its
Discontents (1998), andThe 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.[14]
See also Moses Hadas, -G7- 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.).[15]
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 –H10- “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.[16] 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.
In het begin waren de joodse settlers van
Israel oprechte idealisten, maar ze verloren het van de hardliners.
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[17]—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 –G8- 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 satanic. . . . [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.” [18] (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.”
Lysson keert nu terug naar de Holomodor.
De joodse dubbele moraal die al vele eeuwen in religie
en cultuur heerst, zoals hierboven uitgebreid is aangetoond, heerste ook in
Rusland.
De joden in Rusland dachten heel negatief over de
goyim.
Lysson geeft daarvan voorbeelden: een gedicht van
Bialik, maar ook een door Russiche joden gemaakte tv serie die in Israel is
uitgezonden. En passant vertelt Lysson hoe de joodse oligarchen Rusland
plunderden en er trots op waren. Over dubbele moraal gesproken.
Hoezeer de geschiedenis gekleurd is,( en daarmee
vervalst is) en hoe de Holocaust op de Ukrainers (en het arendar systeem) wordt
weggemoffeld toont Lysson aan met de informatie die in de Library of Congres te
vinden is.
Such
contemptuous attitudes and double standards were very much alive at the time of
the holomodor. 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,” mean-while, 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.
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.
More evidence of ineradicable attitudes (“. . . I shall give
thee the heathen for thine inheritance. . . . Thou shalt break
them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel”)
was recently seen on Israeli television in the series “The
Oligarchs.” The series was most definitely not shown in the
U.S. Uri Avnery describes it in an article entitled –G9- “How the Virgin Became a Whore”
(2004), widely available online:
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.
*
*
*
[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]).
For more extensive, annotated discussion of the same series, see Alison Weir, - G10- “Russia, Israel and Media
Omissions,” CounterPunch.com, Feb. 17, 2005. Weir’s article
is also posted atIfAmericansKnew.org. [19]
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 –H11- 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.)
Cantor zegt dus duidelijk: De joden hadden
erg veel macht in de Soviet Unie, en sommige van de gevolgen na de revolutie
waren een voorbeeld van ‘terug slaan’.
In feite zegt hij: ‘Ja, de joden hebben 6
tot 10 miljoen Ukraïners vermoord, maar dat was een terechte wraakneming.
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, pp. 211-12 (1939) confirms Cantor’s point:
Edwin Schoonmaker, Democracy and World Dominion, pp. 211-12 (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, page
12.) Apostate Jews,
leading a revolution that was to destroy religion as the “opiate of the
people,” had somehow spared the synagogues of Russia. (Emphases added.)
The “Greek Catholic” church is the Ukrainian Greek Catholic (or “Uniate”)
church formed in 1596 under the rule of Roman Catholic Poland. The rite
is Greek Orthodox, but it recognizes the pope. At the time of the
Bolshevik Revolution it included much of the peasantry in the western
Ukraine. Acting out such verses as 1 Samuel 15:3 —“cultural legacies” as
Hartung would call them—the Bolsheviks destroyed communi-cants and buildings
alike. Schoonmaker goes on to say that while the Bolsheviks, as atheists,
permitted any amount of speech hostile to religion, they defined Jewishness in
terms of ethnicity rather than religion, banned ethnic slurs, and punished
expressions of anti-Semitism on that basis.
Als een soort samenvatting beschrijft
Lysson nu hoe de joodse geloofs-teksten het gedrag beïnvloedden, en dat dit
uiteindelijk tot pogroms leidde, waarvoor dan weer wraak werd genomen op de
Ukraïeners met de Holomodor:
Thus the long
cycle of violence: (a) throughout the
middle ages—both before and after the Crusades—the Ashkenazim prayed for divine
extermination of the goyim, as described in Two
Nations; (b) the attitudes reflected in such prayers were reflected as well
in speech, conduct and demeanor, plainly intelligible to the goyim themselves,
as described both in Two Nations and at greater length
in Three Thousand Years, to say nothing of Luther and Eisenmenger;
(c) those attitudes were acted out in the sale of Christian children as
eunuchs, and may later have been acted out in ritual murders, as alleged
in Pasque di Sangue; (d) Jews as arendars, in Chaim
Bermant’s words, “sow[ed] a terrible harvest of hatred”; (e) peasants responded
by killing Jews in great numbers in revolts and pogroms over the centuries; and
(f) Jews as Bolsheviks ultimately responded, in Cantor’s phrase, with “Jewish
revenge.” That revenge consisted of mass murder on a scale far beyond any
theretofore imposed on Jews by Christians, or on the civilians of any European
nation by their own government.
Apart from war as such, there has there been no terror on that scale since,
either, at least in Europe. (Asia, and particularly Asian Communism, is another
matter.) See the numerical estimates in –B4- The Black Book of Communism, p. 4, and in –B1- Harvest of Sorrow, p.
306. The former set of estimates puts the overall number of deaths from
Communist “crimes against civilians” in the Soviet Union and Eastern Europe at
21 million. Martin Malia of the University of California at Berkeley, in
his foreword to the Black Book, p. xx, says “. . . it is at last
becoming clear that our current qualitative judgments are scandalously out of
line with the [20th] century’s real balance sheet of political crime.”
There has been little Jewish willingness to accept responsibility for any
part of the long cycle. Cantor “learn[ed] to take pride in. . . a species
of striking back,” and Shahak (Three Thousand Years, ch. 4) says of the
Khmelnytsky rebellion that:
This typical peasant uprising against extreme oppression,
an uprising accompanied not only by massacres committed by the rebels but also
by even more horrible atrocities and “counter-terror” of the Polish magnates’
private armies, has remained emblazoned in the consciousness of east-European
Jews to this very day—not, however, as
a peasant uprising, a revolt of the oppressed, of the real wretched of the
earth, nor even as a vengeance visited upon all the
servants of the Polish nobility, but as an act of
gratuitous antisemitism directed against Jews as such.
De joden herinneren zich de pogroms dus nog erg goed,
maar de aanleiding ertoe is volledig uit hun zichtveld verdwenen. Het
slachtofferschap blijft over.
Nog meer voorbeelden van geschied-vervalsing door
weglaten van feiten:
An example demonstrating Shahak’s point is Louis
Finkelstein, ed., -G11- The
Jews: Their History, Culture and Religion (3d ed., 2 vol., 1960),
which tells of the massacres of 1648-49 (pp. 250-51,
388-89), but says nothing of the arenda system. Finkelstein’s index has no entry under that
word. Nor, for that matter, does Geoffrey Wigoder, ed., -G12- The New Encyclopedia of
Judaism (2d. ed., New York University Press, 2002). The essay on
Khmelnytsky in the –G13- Encyclopedia
Judaica (1972), ignoring even Graetz and Nata Hannover, actually
denies the existence of evidence the Jewish arendars were
oppressive. None of these recent works, of course, says so much as a word
about the Ukrainian famine of 1932-33 or its perpetrators.
De rabbijnen hebben de hele geschiedenis
naar de achtergrond gedrukt. Er wordt alleen nog gesproken over pogroms en de Holocaust.
In The Sacred Chain, pp. 14-16, passim,
Cantor says that “. . . rabbinical Judaism prefers silence on history,” and
that, after the intense historical emphasis of the Bible:
Judaism [swung] radically to become a religion without history by not later
than the second century A.D. . . . By and large the Jewish blackout on
historical writing continued into the nineteenth century. . . . What was not
blotted out was diminished and narcotized into a recital of unprovoked victimization
[of Jews]. . . .
To similar effect, see –A6- Three
Thousand Years, ch. 2, esp. notes 8-14 and accom-panying text; and Samuel
Grayzel’s preface to The Abyss, above, at p. ix. Even today,
Cantor says (p. 15), “realistic, truth-telling history of the Jews is not
welcome in the ruling circles of the American and Israeli Jewish communities,
among the rabbis, the billionaire patriarchs. . . and the prominent
politicians.” [20]
See also chapter 8 of –H9- Separation
and Its Discontents, above (“Self Deception as an Aspect of Judaism as a
Group Evolutionary Strategy”). MacDonald begins that chapter with a quotation from Hannah Arendt, -H4- The Origins of
Totalitarianism, above, pp. vii-viii. Arendt notes the “strong
polemical and apologetic bias” in Jewish historiography (a matter that also
interests Cantor, and especially Shahak), and then says:
When [the] Jewish tradition of an often violent antagonism to Christians
and Gentiles came to light “the general Jewish public was not only outraged but
genuinely astonished,” so well had its spokesmen succeeded in convincing
themselves and everybody else of the non-fact that Jewish separateness was due
exclusively to Gentile hostility and lack of enlight-enment. . . . [T]his
self-deceiving theory. . . actually amounted to a prolongation and
modernization of the old myth of chosenness. . . .[21]
Arendt’s interior quotation in this passage is from Jacob Katz, -F3- Exclusiveness and Tolerance,
above, p. 196. Compare chs. 11 (“Ghetto Segregation”) and 12 (“The
Attitude of Estrangement”) in that book. Such self-persuasion as to
non-facts may be why Guenter Lewy, above, can argue that the Gypsies brought
down genocidal wrath on their own heads with their moral and ethical double
standards. Lewy has apparently repressed all awareness that Judaism has,
in Katz’s words, its own “ethical duality—following different standards in . .
. internal and external relationships.”[22]
The preference for silence about Jewish history may be also be a
corollary of
din moser, the law—rooted in
Deuteronomy 17:8-12 and openly enforced in the Pale of Settlement through most
of the 19th century—under which those suspected of betraying Jewish information to gentile authorities were
subject to death without notice, by order of the rabbis and other community leaders. See –A5- Jewish Fundamentalism
in Israel, above, pp. 140-47. At pp. 146-47 Shahak and Mezvinsky
say that:
The new Israeli historians have presented evidence showing that until the
1880s the killings of Jewish informers by Jews in the Tsarist Empire were
numerous. . . . [T]he writer Shaul Ginzberg. . . wrote in his
autobiography that during the nineteenth century hundreds of Jewish informers
were drowned in the Dnieper, the largest river in the “Pale.” These
informers were charged and convicted under the law of the informers simply
because they were suspected of informing the authorities about something.
* * * [A] Jewish informer was condemned to death in secret
without being able to say anything in his own defense. This mode of execution was em-ployed for hundreds of years until
the recent time.
Again, as Hartung says, “the half-life and penetrance
of such cultural legacies are often under-appreciated.” Shahak and
Mezvinsky discuss din moser in the context of Prime MinisterYitzhak Rabin’s assassination by a
religious zealot,
heartily encouraged by Orthodox rabbis, only a few years short of the 21st century.
Also as to the Rabin case, see Allan C. Brownfeld, -G14- “Growth of Religious Extremism in Israel,” Washington
Report on Middle East Affairs, Aug.-Sept. 2000, available online. Din
moser may have some-thing to do with the enormous antipathy with which
some regard Shahak himself, and with the death of Livia Rokach. It
may also illuminate some of the matters discussed in the endnotes
below.
While truth-telling is
silenced, ad hominem vilification is amplified. David Horowitz ofFrontPageMag. com,
to pick just one example, calls former President Jimmy Carter a “Jew-hater,
genocide-enabler and liar” for saying Israel imposes “apartheid” on the
Palestinians in the West Bank. He also accuses Carter of “blood
libel.” But Horowitz surely knows that Ariel Sharon told former Italian Premier Massimo
D’Alema—at length, according to D’Alema—that Israel means to force the
Palestinians into “Bantu-stans.” Ha’aretz, May 13, 2003 (available online).
See
also the 24-page –G15- Report of
the [UN] Special Rapporteur on the Situation of Human Rights in
the Palestinian Territories Occupied Since 1967, John Dugard (advance
edited version, Jan. 29, 2007, available online). Dugard is a South African
lawyer well acquainted with apartheid in his own country. He reports a “humanitarian crisis” and Israeli “war crimes” (p.3); “particularly vicious military action”
against Palestinian civilians (p. 8); killing of “members of the Palestinian
Red Crescent ambulance services” (p. 11); and Israeli “viola[tion of] the most fundamental rules if
international humanitarian law” (id.). At p. 20, he asks: “Can it seriously be denied that
the purpose. . . is to establish and maintain domination by one racial group
(Jews) over another racial group (Palestinians) and systematically oppress
them?”
Shulamit Aloni (formerly Israeli minister of Education) says, in “Indeed There is Apartheid in Israel,” Jan. 5, 2007 (available online), that:
On one occasion I witnessed an
encounter between a [Palestinian] driver and [an Israeli] soldier who was
taking down the details before confiscating the vehicle and
sending its owner away. “Why?” I asked the soldier. “It’s an order—this is a
Jews-only road,” he replied. I inquired as to where was the sign. . .
instructing [non-Jewish] drivers not to use it. His answer was. . .: “It
is his responsibility to know it, and besides, what do you want us to
do, put up a sign. . . and let some anti-Semitic reporter. . . take a
photo so he can show the world that apartheid exists here?”
(Emphases added.)
Horowitz’s invective is aimed,
of course, not so much at Carter as at politicians and others still worried
about their jobs, not
to mention university presidents worried about fundraising. It’s meant to
intimidate—which it does—and its style is not new. Esau’s Tears,
above, reports complaints of such “intellectual terrorism” (Franz Mehring’s words) from the early 1880s. See p. 136; compare
pp. 138-39, 193. There’s no reason to suppose such character-assassination began only then, or that it’s unrelated to the
essential, unifying cycle of provocation and revenge discussed above.
Current Israeli treatment of Palestinians likewise seems part of that cycle, as
does Jewish treatment of Slavs in whatever period.
Hierna gaat Lysson een beetje een zijpad in en verhaalt hij over de
minachting voor de Ukraiense boeren bevolking, die ook bij de Nazi;s zou
bestaan hebben.
De Nazi’s wisten van de holomodor. Mogelijk dat ze daardoor dachten dat de
jodenvernietiging niet zo erg de aandacht zou trekken.
De uitspraak van Hitler: ‘Behandel ze als de Indianen” is precies wat de
legitimatie die nu ook Benny Morris
gebruikt, maar dan t.o.v de Palestijnen.
Ook de hardliner en joodse terrorist Jabotinsky nam een voorbeeld aan
Hitler: die zou het grootschalig gedwongen verhuizen van volkeren een goede
naam hebben gegeven.
The Nazis, no less than the Bolsheviks, regarded Ukrainian peasants with
murderous contempt, an attitude not traditional in the army general staff, but
brought to exceedingly full flower in the SS. See, e.g., H.R.
Trevor-Roper, The Last Days of Hitler, pp. 5-8 (1947). Arendt
says the Nazi plan, on which time blessedly ran out, “aimed at the
extermination of the Polish and Ukrainian people, . . . 170 million Russians
[and] the intelligentsia of Western Europe.” The Origins of
Totalitarianism, above, p. 411. The Ukrainians learned what the Nazis
meant to do with them after they initially greeted the Wehrmacht as liberators
in 1941—a greeting the holodomor goes far to explain.
It would be interesting to know what the Nazis made of the holodomor,
which was still very much in progress when they came to power in 1933.
They surely knew about it. The German intelligence services, even on
the unlikely assumption that they had no sources of their own, could hardly
have missed the story in the British press as reported by Muggeridge, by former
Prime Minister David Lloyd George’s heroic protégé Gareth Jones, and by A.T.
Cholerton of the News-Telegraph and the Sunday Times;
in the American press as reported by Lyons, by Ralph Barnes of the New
York Herald-Tribune, by W.H. Chamberlin of theChristian Science
Monitor, by William Stoneman of the Chicago Daily News, by
Harry Lang and Richard M. Sanger of the New York Journal, and by
Adam J. Tawdul of the New York American; in the
French press as reported by Suzanne Bertillon of Le Matin; and in
the German press as reported by the liberal (and Jewish) Paul Scheffer of
the Berliner Tageblatt, and by Otto Auhagen in the scholarly
journal Osteuropa, VII (Aug. 1932). Even at that early date,
Auhagen said Ukrainian peasants were reduced to eating the cadavers of horses,
from which they contracted infectious diseases.
The Nazis could hardly have failed to notice, moreover, when Theodor
Cardinal Innitzer of Vienna called in August 1933 for relief efforts, stating
that the Ukrainian famine was claiming lives “likely. . . numbered. . . by the
millions” and driving those still alive to infanticide and cannibalism.
See the New York Times, Aug. 20, 1933, reporting both Innitzer’s
charge and the official denial (“in the Soviet Union we have neither cannibals
nor cardinals”). The next day, the Times added Duranty’s own
denial.
Other sources can be found by searching on the combination of “Innitzer”
and “Ukraine” and “famine.” Also, P.C. Hiebert and the Rev. Charles H.
Hagus tried to organize relief efforts on behalf of the German Mennonite community.
None of the proposed relief operations had any significant success.
Most likely, the
lesson the Nazis drew was how safe, easy, even acceptable it was to murder
whole populations. That was demonstrably
Hitler’s own conclusion about the early-20th-century Armenian
genocide at the hands of the Turks (“Who speaks any more [of that]?”)[23] and the annihilation of the American Indians
(“Treat them like redskins”). Likewise, the Zionist leader Vladimir
Jabotinsky actually spoke of the “good name” Hitler himself had supposedly
given to forced “mass migrations.”
Just before his death in 1940, Jabotinsky justified “transferring” the
Palestinian people out of their homes on the ground that “the world has become
accustomed to
the idea of mass
migrations and has become fond of them. . . . Hitler—as odious as he is to
us—has given this idea a good name in the world.” Tom Segev, One Palestine,
Complete,
pp . 406-07
(2000); see generally Nur Masalha, Expulsion of the Palestinians: The
Concept of “Transfer” in Zionist Political Thought, 1882-1948 (1992). Twenty-one
years after Jabotinsky’s back-handed compliment to Hitler, Adolf Eichmann was
put on trial in Israel. Two of the counts on which he was convicted
alleged mass forcible expulsion of people—non-Jews at that—from their
homes. Those counts (nos. 9 and 10) both carried the death penalty.
Hannah Arendt, Eichmann in Jerusalem, p. 245 (1963).
Israel is now concerned both to cultivate its relations with Turkey and to
preserve the claim of Jewish exclusivity for “the” Holocaust (capital
“H”). There is also a Jewish tradition in which the Armenians, for
obscure reasons, are equated with the Amalekites; see Reckless Rites,
above, pp. 10, 122-25. Accordingly Israel not only maintains a diplomatic
silence about the slaughter of the Armenians but also lobbies against its
commemoration in the U.S. See Larry Derfner in the JerusalemPost,
April 21, 2005 (“[O]n the subject of the Armenian genocide, Israel and some
U.S. Jewish organizations, notably the American Jewish Committee, have for many
years acted aggressively as silencers”); and Jon Wiener in the Nation,
July 12, 1999 (“Lucy Dawidowicz, a leading Holocaust historian, argued that the
Turks had ‘a rational reason’ for killing Armenians, unlike the Germans, who
had no rational reason for killing Jews”).
Note carefully Dawidowicz’s “rational reason” for killing 1.5 million human
beings; Kopelev’s “historical necessity” and “revolutionary duty” to kill 7 (or
perhaps even 10) million; Koestler’s “mind conditioned to explain away what
[he] saw”; and Cantor’s mature judgment that “there is nothing to be ashamed
of.” Bernard Lewis, by the way, a Zionist professor emeritus at
Princeton, actually has the distinction of having been convicted in a French
court of “holocaust-denial” as to the Armenians. See Norman
Finkelstein, Beyond Chutzpah, p. 59n, above.
The late David Roth, national ethnic liaison of the American Jewish Committee,
once testified before Congress—in 1966, when Israel was describing itself as a
bastion
against Soviet
influence in the Middle East, rather than as a magnet drawing it in—that
“it
is outrageous to
think that the death of 7 million Ukrainians is somehow less important than the
death of 6 million Jews.” We should, he said, “deny the Soviets the
ultimate victory of our silence.”
Nicholas Lysson
[1]
In 1920
Wilton and Churchill both expressed hope that through Zionism, Jewish energies
could be channeled constructively (that is, one is tempted to say, against non-Europeans)
rather than destructively (that is, on the same interpretation, against fellow
Europeans, their social and economic order, and their royal houses).
Hence the title of Churchill’s article. Churchill’s views evolved as
Britain descended what Robert Fisk calls “the bloody staircase”—as to which see
my companion essay, “On the Origins of the Balfour Declaration.” Note in
that essay threats made by both Chaim Weizmann and his protégé Samuel Landman
about the destruction Jews might wreak if frustrated as to Palestine.
Weizmann wrote of “overthrow[ing] the world,” and Landman of “pull[ing]
down the pillars of civilisation,” a metaphor obviously inspired by Judges
16:21-31. Whence came these ferocious energies? Part of the answer
involves traditional eschatological doctrines and attitudes toward gentiles, as
discussed in the present essay. Another part involves the Jewish
population explosion in the Ukraine during the 19th and early
20th centuries. It swamped the occupations traditionally
thought suitable and—together with the pogroms that followed the czar’s
assassination in 1881—led to massive emigration, heightened revolutionary
activity, and other attempts to recover those occupational niches.
See, e.g., Subtelny, above, p. 276:
Throughout the nineteenth century, especially in its latter part, the Jews
experienced a tremendous rise in population. Between 1820 and 1880, while the
general population of the [Russian] empire rose by 87%, the number of Jews
increased by 150%. On the Right Bank [of the Dnieper] this rise was even more
dramatic: between 1844 and 1913 the number of its inhabitants rose by 265%
while the Jewish population increased by 844%!
Religious sanctions of
large families, less exposure to famine, war, and epidemics, and a low
mortality rate because of communal self-help and the availability of doctors
largely accounted for this extraordinary increase.
[2] Similarly,
the Soviet Union put Jews in charge of camps for German POWs in the immediate
aftermath of World War II. For the torture and killing that ensued, see
John Sack, An Eye for an Eye(1993). Sack’s book was denounced
by Elan Steinberg of the World Jewish Congress on the CBS program “Sixty
Minutes,” Nov. 24, 1993. Steinberg accused Sack of “blackening history,”
as if such a thing were possible.
[3] For more on Dmitri Panin, see, e.g., David Remnick, “Seasons in Hell:
How the Gulag Grew,” theNew Yorker, April 14, 2003. A search on
his name, in quotation marks, also brings up considerable material.
[4] The Law of Return is based on heredity and ethnic affiliation, and
ignores issues of religious belief and practice (or lack of either) so long as
no other religion has been willingly adopted in lieu of Judaism. Sec.
4A(a) and (b), enacted by Amendment No. 2 (1970) permits qualification through
certain Jewish relatives by blood or marriage. Some have suggested
connections through which Lenin, and even Stalin, might have qualified.
See Dmitri Volkogonov, Lenin, pp. 8-9 (1994) as to Stalin’s
suppression of information about Lenin’s Jewish antecedents; compare Robert
Service, Lenin: A Biography, pp. 17-21, 28-29 (Harvard University
Press, 2000). Stuart Kahan, The Wolf of the Kremlin, pp.
169-71 (1987), alleges that Stalin was married at one point to Rosa
Kaganovich, Lazar’s sister. As befits a regime that regularly “blot[ted]
out the remembrance of [inconvenient people] from under heaven,” the record is
unclear. Some have denied even that Lazar had such a sister. She is
depicted, though, in Robert Payne, The Rise and Fall of Stalin, pp.
410-12 (1965), in connection with the apparent suicide of Stalin’s second wife.
[5] See, e.g., Shahak and Mezvinsky, Jewish Fundamentalism,
p. xix, discussing the centrality of this theme in Lurianic Cabbalism and in
the views of its recent followers, including particularly Avracham Yitzhak
Hacohen Kook, chief rabbi of Palestine, 1920-35. They quote him:
“The difference between a Jewish soul and the souls of non-Jews—all of them in all
different levels—is greater and deeper than the difference between a human soul
and the souls of cattle.” They add that “according to the Lurianic
Cabbala, the world was created solely for the sake of Jews; the existence of
non-Jews was subsidiary.” Such tribal narcissism pervades the
various teachings discussed by Johann Eisenmenger (p. 9, above), by Shahak
in Three Thousand Years, and by Israel Jacob Yuval
in Two Nations in Your Womb (pp. 11-12, above). Biblical
passages quoted herein, by the way, are taken from the King James Version, but
the bracketed reference to penises in Ezekiel 23:20 is based on the Revised
Standard Version, where the word is “members.”
[6] See also Elisheva Carlebach, Divided Souls: Converts From
Judaism in Germany, 1500-1750, pp. 212-13 (Yale University Press,
2001)(“Eisenmenger did not fabricate. . .; he quoted accurately and translated
literally. . .”); and Henry Hart Milman, The History of the Jews,
vol. 3, p. 49 (1871 ed.)(“[Eisenmenger’s] reading was vast, his industry
indefatigable. . . . I have never heard his accuracy seriously
impeached”). Having granted those points, Katz and Carlebach are left to
argue—most indignantly—that Eisenmenger errs by assuming Jews are aware of
rabbinical writings and take them to mean what they say. On
publication, Eisenmenger’s book was suppressed by official decree; influential
Jews had complained that it might lead to the sort of massacres seen just 50
years before in the Ukraine. The English-language version even now has a
habit of disappearing from libraries (see, e.g., the online catalogue of the
New York Public Library) and is available in many university libraries only
online, with access restricted. It is, however, available for purchase in
a facsimile edition published in 2006. Max Weber makes much the same
point that Katz concedes about ethical double standards, which Weber traces to
the Torah. See Ancient Judaism, ch. 13, esp. pp. 338-44
(English tr. 1952). Weber points for example to Exodus 3:18 (Yahweh’s
instruction to lie to Pharaoh) and to some of the matters discussed in note
vii, below.
[7] See Genesis 25:31-34 (Jacob’s taking advantage of Esau’s mortal
distress to acquire his birthright—“I am at the point to die,” answered with
“swear to me this day”), and the immediately following verse, 26:1, about
“famine in the land”; and 27:15-44 (Jacob’s theft of Esau’s blessing by
outright fraud). Note the grandiosity of the blessing (Genesis 27:29): “Let
people serve thee and nations bow down to thee: be lord over thy brethren, and
let thy mother’s sons bow down to thee; cursed be every one that curseth thee,
and blessed be he that blesseth thee.” In Genesis 32:28 and 35:10
Jacob is renamed Israel. In Genesis 33:1-13 Esau good-heartedly forgives
his twin. Jacob (Israel), though, retains Esau’s birthright and
blessing. Esau remains eternally in divine disfavor (see the
sources just cited in the text). This continues the subservient status
God ordained not just for him, but also for his “nation” or “manner of people,”
even before his birth (Genesis 25:23). Esau’s murderous but
transitory rage at being defrauded (Genesis 27:41) puts him afoul of the stolen
blessing: “[C]ursed be every one that curseth [Jacob!].” Apart
from that, Esau’s only obvious fault is naïve trust in his own mother and his
own twin. Esau’s “manner of people,” i.e., mere “m[e]n of the field”
(Genesis 25:23, 27) can expect little from that twin, who prefers to stay in
his tent (id.), “flee[s],” at the mother’s direction, from the
victim of his fraud (Genesis 27:43), and deals underhandedly with Laban, the
uncle who gives him refuge (Genesis 30:31-43). Jacob is to be “lord over [his]
brethren,” and to him even “nations [are called to] bow down.” This
foundational myth may be the earliest record of the “hatred and contempt”
referred to by Shahak . Later pharisaic contempt for men of the field is
discussed in Evron, Jewish State or Israeli Nation?, above, pp.
29-30. Evron thinks the reaction came in the form of Christianity and its
spread among the disfavored. For still-later talmudic vilification of
Esau—by that period a metaphor for Rome, and then for Christianity—see http://www.jewishencyclopedia
.com/view_ friendly.jsp?artid= 457&letter=E. According to
Eisenmenger (1748 tr., pp. 191-209), Esau and Edom in the Talmud and the
cabbalist literature are among the many names of Sammael. Sammael’s other
names include Satan, Amalek (see p. 16, above), Haman (see the Book of Esther),Malech
hammareth (the angel of death), Nachash bakkadmoni (the
old serpent), Ruach hattuma(the unclean spirit), Saraf
meosef (the fiery flying serpent) and El nechar (the
strange god). In the Yalkut 1, 110, Sammael is Esau’s guardian
angel. See also Alastair G. Hunter, “(De)nominating Amalek: Racist
Stereotyping in the Bible and the Justification of Discrimination,” in Jonneke
Bekkenkamp and Yvonne Sherwood, eds., Sanctified Aggression (2003).
Hunter writes of the expropriator’s invariable dehumanization—not to say
demoni-zation—of those he expropriates.
[8] Compare Leviticus 25:44-46. Similar practices exist even
now. See Jewish Tribune (“The Trusted Voice of the
Canadian Jewish Community”), March 30, 2006 (available online):
According to a report released in 2005 by the Knesset Subcommittee on
Trafficking in Women, between 10,000 and 15,000 women had been smuggled into
Israel over the previous four years to work as prostitutes. According to the
report, the women, who were mostly from the former Soviet Union, were sold at
public auction for as much as $10,000 and forced to work up to 18 hours a day.
On average, the women received only three percent of the money they earned from
prostitution, and many were raped and beaten.
[9] Yuval is a professor of Jewish history at the Hebrew University in
Jerusalem and was a visiting fellow in the Council of the Humanities at
Princeton University in the spring of 2004. His ventilation of the matters covered in Two
Nations has not been uniformly well received. His introduction
(p. xiii) quotes Ezra Fleischer’s reaction to an earlier article Yuval wrote on
the same themes: “This article is of the type that it would have been better
had it never been written; and once written—it would have been better had it
never been published; and once published—it would have been better had it been
forgotten as quickly as possible.” Another version of those last five
words is “sentenced to oblivion.” See Israel Shamir, “A Yiddishe Medina,”
available online. Compare the discussion of din moser at
pp. 21-22, above.
[10] Some wonder why Toaff focused on events of more than 500 years ago,
when similar abuses, far more easily documented, are going on even now.
Consider, for example, Nancy Scheper-Hughes, a professor of medical
anthropology at the University of California, Berkeley (UNESCO Courier,
July-Aug. 2001, available online):
Israel has recently become something of a pariah in the transplant world. .
. . “Why should we Israelis be made to travel to third world clinics to
get the kidneys we need to survive from the bodies of peasants, soldiers, or
guest workers who may be in worse physical shape than ourselves?” a 71-year-old
“kidney buyer” from Tel Aviv asked me rhetorically. “Organs should be seen as a
human, not as a national resource.” It was good to see “Avirham,” an elderly
gentleman, alive and happy with his revitalizing 22-year-old “peasant” kidney.
And his living donor? “A peasant, without anything!” he replied. “Do you have
any idea what $1,000, let alone $5,000 means in the life of a peasant?”
Not all donors are
as fortunate. See Jonathan Rosenblum, “Presumed Guilty,” Jerusalem Post,
Oct. 17, 2000 (available online): “Last November, a local Tel Aviv paper Ha'ir ran
a 12-page expose of Abu Kabir [the Israel Institute for Forensic Medicine] and revealed how the national lab. . . transfers body
parts for transplants without permission from the family of the deceased.”
Rosenblum, a rabbi who holds a law degree from Yale, also reported on a
Scottish tourist, Alastair Sinclair, who in 1998 supposedly hanged himself in
an Israeli jail. After University of Glasgow pathologists autopsied his
returned body, his family sued for the return of the heart—apparently used for
a transplant—and the crucial bone needed to establish that death was indeed by
hanging. For rabbinical approval of using gentile organs “to save
the life of [a] Jew,” see Jewish Fundamentalism, above, pp.
42-43. Transplanting Jewish organs to save gentiles is
forbidden. Id. As to one possible source of organs, see
Chris Hedges, “Gaza Diary,” Harper’s, Oct. 2001, on the IDF’s
practice of shooting Palestinian children for sport. Hedges was then a
correspondent for the New York Times. Sara Roy, a Jewish
senior researcher at Harvard who lost over 100 relatives in the Nazi holocaust,
says Israeli troops freely admit the practice. See RememberTheseChildren
.org for the details of individual deaths, of both
Palestinian and Israeli children. For the period since Oct. 2000, taken
as a whole, the ratio has been above 7 to 1. For 2006 it was exactly 76
to 1 (152 to 2). Id. Palestinians have
com-plained of organ-harvesting in such cases. See Aztlan.Net/palorgans.htm (Jan.
10, 2002):
The Tehran Times published today a report alleging that Israel has tacitly
admitted that doctors at the Israeli forensic institute at Abu Kabir had
extracted the vital organs of three Palestinian teenage children killed by the
Israeli Army nearly ten days ago. The report says that the Israeli Minister of
Health, Nessim Dahhan, tacitly admitted to the horrific practice in an answer
to Arab member of the Knesset Ahmed Teibi.
The chief
pathologist at Abu Kabir is Dr. Yehuda Hiss. On March 1, 2007, IsraelNationalNews.com reported
a plea bargain—in just one current case—that involves his legal admission
of “unauthorized removal of parts from 125 bodies.” Hiss does
not seem to have discriminated between Jewish and gentile corpses. It
would be hard to believe, though, that distribution of body
parts is without discrimination.
[11] This is one of the milder translations. Others include
“totally impure and evil” and “totally satanic.” (See generally Eisenmenger
as to such matters.) Yisrael Meyerowitz, “Hasidic Primary Works in
English Translation” (2004, available online) says that “due to the difficult
homiletic style of most primary Hasidic works, a mere translation will
not properly convey the author’s intent.” (Emphasis added.) Three
Thousand Years (esp. chs. 2 and 5) might suggest that the supposed
futility of “mere translation” is quite intentional, allowing simultaneous (a)
practice of the “virtue of hate,” (b) denial to outsiders—especially gentile
authorities—that any such thing is actually meant, and (c) assertion that any
outsider who perceives hostility does so only because of the anti-Semitism
imputed to all gentiles.
[12] See also, e.g., BBC News, July 18, 2004 (“[Prime Minister
Ariel] Sharon said that his advice to French Jews was that moving to Israel was
‘a must and they have to move immediately.’ * * * A week ago,
President Jacques Chirac rushed to condemn an apparently anti-Semitic attack on
a Paris train that turned out to be a hoax”); Jewish News Weekly of
Northern Calif., July 23, 2004 (“Three months after an arson fire that their
son has admitted to igniting charred their home, Rabbi Yosef and Hinda Langer
are turning their lives right side up again”); Agence France Presse, Aug. 30,
2004 (“French police confirmed that a man arrested in connection with what was
first believed to be an anti-Semitic arson attack on a Jewish social center a
week ago was a Jewish man who had worked there. . . ”); Associated Press, Sept.
19, 2004 (reporting that Kerri Dunn, a professor at Claremont McKenna College
in California, was convicted of attempted insurance fraud after
spray-painting her own car with anti-Semitic slurs); cbsnewyork.com,
Oct. 19, 2004 (reporting that Olga Abramovich was caught after a spree of
painting swastikas through Jewish sections of Queens and Brooklyn, and that her
motives were not as might appear); and an FBI notice issued in mid-Sept. 2005
for Adam Pearlman, a/k/a Abu Suhayb Al-Amriki, Abu Suhayb, and Yihya Majadin
Adams, wanted for questioning about “Al Qaeda” terrorist threats against the
U.S. Pearlman’s grandfather, with whom he had lived, was Carl K.
Pearlman, M.D., a prominent Orange County, Calif. urologist and Anti-Defamation
League board member. See also note xiii, below.
[13] As to Zionist false-flag terrorism, designed to look like the work
of others and (generally) to create the appearance of external threats,
see, e.g., By Way of Deception and The Other
Side of Deception (including plot to assassinate Pres. George H.W.
Bush and frame Palestinians for the crime after Bush froze loan guarantees for
Israel); Ari Ben Menashe, Profits of War: Inside the Secret
U.S.-Israeli Arms Network (1992)(S.S. Achille Lauro attack,
successfully blamed on Palestinians, and an attempt to blow up an El Al
airliner in England, successfully blamed on Syria, after which “Margaret Thatcher
closed down the Syrian embassy in London”); Patrick Seale, Abu Nidal: A
Gun for Hire(1992)(City of Poros ferry attack, successfully
blamed on Palestinians, assassinations of Palestinian moderates, shooting of
Israeli ambassador Shlomo Argov in London in 1982 to provide pretext for
invasion of Lebanon); Naeim Giladi, Ben Gurion’s Scandals: How the
Haganah and the Mossad Eliminated Jews (1992, available online)
(Israeli bombing of synagogues and libraries in Baghdad in the early 1950s to
stampede Iraqi Jews into moving to Israel, and a scheme to paint an airplane in
Egyptian colors and use it to bomb Israel); Abbas Shiblak, The Lure of
Zion (1986)(bombing of Iraqi Jews); Wilbur Crane Eveland, Ropes
of Sand: America’s Failure in the Middle East (1980)(same, also
Israeli bombing and strafing of U.S.S. Liberty in June 1967:
Eveland was a high-level CIA official in the region); Cdr. Elmo H.
Hutchison, Violent Truce (1956) (Hutchison was the American
chairman of the Israeli-Jordanian Joint Armistice Commission, which the
Israelis walked out of in 1954, taking as their pretext killings that appear to
have been false-flag); Stephen Green, Taking Sides: America’s Secret
Relations With a Militant Israel (1984), and Living by the
Sword (1988); Rabbi Moshe Shonfeld, The Holocaust Victims
Accuse: Documents and Testimony on Jewish War Criminals(1977)(Haganah’s
blowing up of S.S. Patria in Haifa harbor in 1940 to
embarrass British over policy on Jewish immigration to Palestine, falsely
blamed on Masada-style mass suicide of passengers, who would otherwise have
been taken to safety in Mauritius); Washington Report on Middle
East Affairs, Nov. 2002 (Israeli false-flag attempt to assassinate John
Gunther Dean, once himself a Jewish refugee, and by then U.S. ambassador to
Lebanon, in 1980); Barbara Crossette, “Who Killed Zia?” World Policy
Journal, fall 2005 (Dean’s accusation in 1988, when he was U.S. ambassador
to India, that Israel assassinated Pres. Zia ul-Haq of Pakistan and Arnold
Raphel, then U.S. ambassador to Pakistan, by sabotaging their plane—following
which Dean was declared mentally unstable and relieved of his office); Procuraduria General de la Republica de Mexico,
Boletin No. 697/01 (Oct. 12, 2001)(attempt by Israeli agents to bomb the Mexican
legislative palace a month after 9/11); Alfred M. Lilienthal, The
Zionist Connection II, ch. 10 (1982, available
online) (Lilienthal, a lawyer who advised the U.S. delegation at the founding
of the UN, is mostly concerned with overt Israeli terrorism
that the American and European media refuse to acknowledge as such, but also
describes letter bomb campaigns that he thinks were false-flag); Margaret
Truman, Harry S. Truman (1973)(reporting Zionist attempts to
assassinate Pres. Truman, various of his aides, and British politicians such as
Anthony Eden and Ernest Bevin with letter bombs); Robert I. Friedman, The
False Prophet(1990)(Israeli plan to use Rabbi Meir Kahane’s Jewish Defense
League to embarrass U.S.- Soviet relations by assassinating Soviet diplomats in
the U.S.); George W. and Douglas Ball, The Passionate Attachment (1992)(same:
the senior Ball was undersecretary of State in the 1960s); Guela Amir, “A
Mother’s Defense,” in John F. Kennedy, Jr.’s magazine,George, March
1997, available online (article by the mother of Yitzhak Rabin’s assassin,
Yigal Amir, conceding her son pulled the trigger, but alleging Shin Bet
involvement); many sources on the blowing up of the King David Hotel on July
26, 1946 by Irgun Zvai Leumi agents disguised as Arabs; and Rokach herself,
above, on such subjects as the 1954 Lavon Affair, in which Israeli agents
bombed USIS libraries, theaters and other sites associated with the U.S. and
U.K. in Cairo. This list is hardly exhaustive; nor perhaps could the
subject ever be exhausted.
[14] At the same time, of course, it’s perfectly acceptable—no evidence
whatever of bigotry—to use terms like “Islamofascism,” or to trace problems to
the very nature of some religion (so long as it’s not Judaism),
e.g., the supposed anti-Semitism of such passages as John 8:37-44 and
Revelation 2:9—even Luke 10:29-37!—or “jihadist” exhortations in the
Koran. Many have remarked on the explosive reaction that would ensue if
anyone spoke of Jews in the terms the Talmud uses for gentiles, to say nothing
of the terms Maimonides uses for blacks. As to the former, see
Eisenmenger. As to the latter, see A Guide for the Perplexed,
bk. III, ch. 51 (12th c.); cf. the Talmud tractate Sanhedrin,
which as quoted by Eisenmenger (1748 tr., pp. 105-06) teaches that:
. . .Three different Kinds mingled carnally in the Ark of Noah:
And . . . they were all branded and punish’d for it: Namely the Dog, the Raven,
and Shem. The Dog (in Coition) is linked to the
Bitch. The Raven emits his Seed by the Mouth. And Shemwas
punish’d on his Skin; for from him has sprung the Black Cus [i.e.,
Cushite;compare the Revised Standard Version of the Bible, Numbers
12:1, using that word,with the same verse in the King James
Version, which more forthrightly—not contemplating sales in the American
South—says “Ethiopian”].
[15] Hadas, pp. 81-82, quotes a well-known passage from Plato, Laws 942ab
(360 B.C.?), which he says provided a model for both Maccabean and then
talmudic Judaism:
The principal thing is that none, man or woman, should ever be without an
officer set over him, and that none should get the mental habit of taking any
step, whether in earnest or in jest, on his individual
responsibility. In peace as in war he must live always with his
eyes on his superior officer, following his lead and guided by him in his
smallest actions. In a word, we must train the mind not to even consider
acting as an individual or know how to do it.
Hadas says Jewish
religious leaders, unlike Plato and his “Nocturnal Council,” have genuinely
believed in divine revelation as a basis for this model. (For Plato, the
claim of divine authority was only a necessary lie.) For Shahak’s
comments on Hadas, see Three Thousand Years, in the concluding
paragraphs of ch. 1. Shahak sees Israel, unless it changes course
in a most unlikely way, as becoming “a fully closed and warlike ghetto, a
Jewish Sparta, supported by the labour of Arab helots.” The
resemblance of the Spartan model to Soviet Communism is also obvious.
Some have noticed a similarity between Israel and the Soviet Union of the 1930s
in terms of the ideologically-blindered style of their respective apologists,
particularly in excusing state terrorism—e.g., Arthur Koestler and Lev Kopelev
in their days of hope and illusion, Daniel Pipes and Alan Dershowitz
today. That seems understandable in terms of Boas Evron’s point,
above, that “the backgrounds of the two groups were much the same.”
[16] Not only have the rabbis reacted indulgently to such verbal
expressions. They have also endorsed mass murder directly after the fact,
a time when sober second thoughts might be expected. See David Hirst in
the Nation, Feb. 2, 2004 (online only) on Dr. Baruch Goldstein’s
Purim 1994 massacre of 29 Palestinians and wounding of scores more, children
included, by machine-gunning them in the back as they bent heads-to-ground in
prayer (whereupon Israeli troops killed 25 more as the survivors rose to
retaliate):
Many were the rabbis who praised this “act,” “event” or “occurrence,” as
they delicately called it. Within two days the walls of Jerusalem’s religious
neighborhoods were covered with posters extolling Goldstein’s virtues and
lamenting that the toll of dead Palestinians had not been higher. In fact, the
satisfaction extended well beyond the religious camp. . . ; polls said that 50
percent of the Israeli people, and especially the young, more or less approved
of it.
[17] Sometimes the esotericism is dispensed with. See the
Passover Haggada, a document seasonally available (courtesy of Maxwell House
coffee) in American supermarkets. The Haggada blesses God, “who hast made
a distinction between holy and not holy, between light and darkness, between
Israel and the other nations. . . .” It goes on to thank God not only for
his mercies to Israel, but also for his vengeance upon the Egyptians,
“sen[ding] forth against them the fierceness of His anger, wrath, indignation
and trouble, a band of evil Angels, . . . sl[aying] their
first-born, g[iving] us their wealth[Exodus 11, and 12:29, 35]. .
. [and] drown[ing] our adversaries in the sea. . . .” (Emphasis
added.) It denounces “Laban, the Syrian” (note vii, above) for what “he
intended to do to our father Jacob.” The“shfoch hamatcha al hagoyim”
prayer
(p. 10, above) is
a curse on gentiles in general. At least one commentary suggests it not
be recited when gentile guests are present. Psychiatric theory has a good
deal to say about those who cannot relate to others as equals, but assume a
position of vengeful superiority (disguised, as may be needed, in circumstances
that don’t permit its open expression; compare Gibbon as quoted at p. 13,
above). The Haggada notes the consequence of such an adaptation—“in every
generation some have arisen against us to annihilate us”—but seems designed to
suppress insight as to cause and effect. See MacDonald and Arendt on
self-deception as an essential part of Jewish group strategy, p. 21, above.
[18] See id. at p. 43 for a similar statement by the
head of a yeshiva near Nablus, Rabbi Yitzhak Ginsburgh, that a Jew’s killing
non-Jews does not constitute murder in the Jewish religion, and that killing of
innocent Arabs for reasons of revenge is a Jewish virtue. Ginsburgh, an
American with an advanced degree in mathematics, wrote this in his contribution
to a book of essays praising Baruch Goldstein. The interesting point is
that “[n]o influential Israeli rabbi has publicly opposed Ginsburgh’s
statements.” At p. 63, Shahak and Mezvinsky quote Rabbi Yehuda
Amital—whom Shimon Peres considered a moderate and appointed to his cabinet in
1995—as saying “our war is directed against the impurity of Western
culture and against rationality as such.” (Emphasis added.)
[19] On the other hand, the New Republic, April
2, 2007, managed to run a long article on Berezovsky, his fellow expatriate
oligarchs, and their looting of the Russian economy, without once mentioning
what was boastfully proclaimed in the television series, that the oligarchs are
almost all Jewish. Berezovsky, by the way, like many another Jewish
opponent of the Russian state over the past two centuries, portrays himself as
a liberalizer, a democratizer, even a civil-libertarian.
[20] Power is spoken to truth. See Noam
Chomsky, “The Fate of an Honest Intellectual,” available online, on how Norman
Finkelstein, then a Princeton doctoral candidate, became a non-person there
after he exposed as fraudulent Joan Peters’s hugely successful From
Time Immemorial (1984), a purported proof that there had been no
significant indigenous population in Palestine prior to Zionist
settlement. See also Tony Martin, The Jewish Onslaught:
Despatches From the Wellesley Battlefront (1993) on what happened when
Martin, using Jewish sources, tried to explore the Jewish role in the
trans-Atlantic slave trade that arose more or less contemporaneously with
the arenda system. Search on the combination
of “Mark Roberts” and “Columbia University” as to the ongoing Zionist “witch
hunt” at that institution. Search on the combinations of “Juan Cole” and
“Yale,” and “Rashid Khalidi” and “Princeton” for Zionist vetoes over faculty
appointments. See also Jewish Week, Feb. 16, 2007 (“Major
donors to Brandeis University have informed the school they will no longer give
it money in retaliation for its decision last month to host former President
Jimmy Carter”) and Feb. 23, 2007 (“[Daniel ] Pipes called
publicly on Brandeis donors to consider cutting off the school—[President]
Jehuda Reinharz disavowed a report that he and an aide had criticized
Pipes”)(both available online; compare p. 22, above). See Paul
Findley, They Dare to Speak Out (1985 and subsequent editions)
on other academic and political freezeouts. Findley’s first edition also
has stories about how Jewish professionals—doctors, lawyers, accountants,
etc.—risk destruction of their livelihood if they oppose the official line (as
might be predicted by the observations of Moses Hadas in note xv and the
accompanying text, above). Something similar happened to the New
York Times, threatening to put it out of business, when Arthur Hays
Sulzberger refused in 1947 to run an advertisement by an alter ego of Menachem
Begin’s terrorist organization Irgun Zvai Leumi. See Alfred M.
Lilienthal, “Book on New York Times Editor [A.M. Rosenthal] Helps Explain Media
Bias for Israel,” Washington Report on Middle East Affairs, June
1989 (available online). See also Victor Ostrovsky, “First-Hand Accounts
of Pro-Israel McCarthyism [sic],” Washington Report, Nov.
1997 (available online). Ostrovsky reports threats to the safety of a
Montreal law firm’s employees, which forced it to abandon a lawsuit. The
suit was based on an Israeli request, televised in Canada, that some “decent”
Canadian Jew assassinate Ostrovsky, who assertedly had “no right to
live.” Ostrovsky also tells of arson that succeeded in burning to
the ground his house in an Ottawa suburb. In fairness to the
unlamented Joe McCarthy, he never did things quite like those.
Again, compare the discussion of din moser at pp. 21-22,
above. It is in light of such matters as these that the reaction toPasque
di Sangue, above, has to be considered.
[21] Such moral inversions are pervasive and seem to form with automatic
ease. Three examples:First, Sholem Aleichem’s “Tevye der
Milkhiker” (1895) and its adaptations (most notably Fiddler on the Roof)
present Jews in the highly anomalous role of lovable Ukrainian peasants.
(Compare Subtelny, above, p. 276: “Traditionally the Jews were an urban
people. Tsarist restrictions against their movement into the countryside
reinforced this condition”). Second, the movie version (1960)
of Leon Uris’s novel Exodus (1958) has Jews, per Lee J. Cobb,
“beseech[ing]” Palestinians in 1948 to remain on their land—whereupon the
Palestinians depart of their own volition, presumably out of gratuitous
anti-Semitism. (Compare p. 577 of the novel: “If the Arabs of Palestine
loved their land, they could not have been forced from it. . . . The
Arabs had little to live for. . . . This [departure] is not the reaction
of a man who loves his land.”) Third, rabbinical involvement
in the American civil rights struggle of the 1960s presents baffling
anomalies. As Shahak puts it in ch. 2 of Three Thousand Years:
Surely one is driven to the hypothesis that quite a few of Martin Luther
King’s rabbinical supporters were either anti-black racists who supported him
for tactical reasons of “Jewish interest” (wishing to win black support for
American Jewry and for Israel’s policies) or were accomplished hypocrites, to
the point of schizophrenia, capable of passing very rapidly from a hidden
enjoyment of rabid racism to a proclaimed attachment to an anti-racist
struggle—and back—and back again.
At present,
Israel’s closest non-Jewish ally is exactly the white “Christian Zionist”
element in the Old Confederacy against which much of the civil rights struggle
was waged. The alliance is based on shared fear of repressed populations
seeking to gain or assert rights. See, e.g., Michael Lind, Made
in Texas, p. 156 (2003). Lind also reports (id.) Benjamin
Netanyahu’s “contemptuous comparison,” before a Dallas audience in 2002,
“between Palestinian Arabs and Mexicans.”
[22] Norman Finkelstein gives some examples of that duality at pp.
2-3 of Image and Reality of the Israel-Palestine Conflict (2d
ed. 2003), where he describes the progress of the philosopher Michael Walzer,
of the Institute for Advanced Study in Princeton, from (a) defending Israel on
the basis of a universal ethic, in Just and Unjust Wars (1977),
to (b) defending it, once that became impossible, on the basis that there is no
universal ethic, in Spheres of Justice (1983) andExodus and
Revolution (1985), to (c) arguing, in The Company of
Critics (1988), that even if there were a universal
ethic, a “connected” social critic would still privilege his “own”
people. Finkelstein comments that “for Israel’s ‘friends,’ the ring
of Walzer’s message is as welcome as it is familiar: to be ‘connected’ is to
ask, ‘Is it good for the Jews?’” Compari-sons, of course, run not just to
the Gypsy double standards described by Guenter Lewy, but also to the NSDAP
slogan “Think with your blood.” The latter parallel has plainly occurred
to Finkelstein. He compares Walzer, in the second and third stages of his
metamorphosis, to “the fascist ideologues that Julien Benda chastised in The
Treason of the Intellectuals” (1969). As to denial of a
universal ethic by another prominent defender of Israel, see Hadley Arkes, “The
Rights and Wrongs of Alan Dershowitz,” Claremont Review of Books,
fall 2005 (available online)(“Dershowitz has insisted that ‘reason’ has no
truths to disclose in the realm of morals”). See also Jewish
Fundamentalism and Three Thousand Years, both above, for
rabbinical pronouncements, not otherwise translated from the Hebrew, that could
easily pass as expressions of Nazi ideology if certain proper nouns were
changed. It appears, by the way, that the comparison between Jews and
Gypsies has occasionally intruded on Jewish consciousness, and that the subject
is a sensitive one. See Graetz, vol. 5, p. 197. The comparison with
the Nazis, of course, is absolutely forbidden, as became clear
when the Israeli politician Yosef (Tommy) Lapid told the cabinet that a picture
of a suffering Palestinian woman reminded him of his own grandmother. See
“Gaza Political Storm Hits Israel,” BBC News, May 23, 2004 (available
online)(“referring to the TV picture, Mr. Lapid said he was ‘talking about an
old woman crouching on all fours, searching for her medicines in the ruins of
her house and that she made me think of my grandmother. I said that if we
carry on like this, we will be expelled from the United Nations and those
responsible will stand trial at The Hague’ . . .”). Lapid’s remarks
produced an uproar. He was reprimanded by Prime Minister Ariel Sharon,
and had to deny publicly that he’d intended a comparison of Israel with Nazi
Germany. More recently, however, he has returned to the
theme. See his article “Stop the Jewish Barbarians in Hebron,” Jerusalem Post,
Jan. 17, 2007 (available online)(“[L]iving here among us are Jews that behave
toward Palestinians exactly the way that German, Hungarian, Polish and other
anti-Semites behaved toward Jews”).
23 For an excellent—and thoroughly
disgusted—account of the Armenian genocide and the general present-day
reluctance to discuss it, see Robert Fisk, The Great War For
Civilisation: The Conquest of the Middle East, pp. 316-55 (2005).
Litteratuur
over het joodse geloof en over de dubbele moraal.(*)
Litterature about the
jewish faith and double standards.
-A1- Lewy: The Nazi Persecution of the Gypsies (Oxford University Press, 2000)
–A2- Gibbon: The Decline and Fall of the Roman Empire,
vol. 1, ch. 15 (1776)
-A3- Maimonides:The Book of Torts,
–A4- Simeon ben
Yohai
-A5- Shahak and Mezvinsky: Jewish
Fundamentalism in Israel (2d ed. 2004)
-A6- Israel Shahak, Jewish
History, Jewish Religion: The Weight of Three Thousand Years (1994),
Over de
verschrikkingen van de Ukraïense hongersnood ( de Holomodor).
About the horrors of the Ukraïnian famine.
-B1- R. Conquest: The
Harvest of Sorrow (Oxford University Press, 1987)
–B2- Davies Europe: A History
-B3- Procyk
c.s.: Famine in the Soviet Ukraine, 1932-33 (Harvard U.Press, 1986)
-B4- The Black Book of Communism, pp. 159-68
(Harvard University Press, 1999);
-B5- Edvard Radzinsky, Stalin,
-B6- Miron Dolot, Execution by Hunger (1985)
-B7- Simon Sebag
Montefiore, Stalin: The Court of the Red Tsar, pp. 84-85 (2003);
-B8- Commission on the Ukrainian Famine, Report to
Congress (1988).
-B9- Piers Brendon: The Dark Valley, pp. 248-49 (2000)
-B10- Brian Moynahan, The Russian Century,
(1994). (Quotes Boris Pasternak )
-B11- Nikita Khrushchev, Khrushchev Remembers: The Final
Testament, (1976),
-B12- S. J. Taylor, Stalin’s Apologist: Walter
Duranty, The New York Times’s..(1990)
-B13- Lyons “Memo for Malcolm Muggeridge” (Dec. 9, 1937)
-B14- Marco Carynnyk
in “The New York Times and the Great Famine, Part III,”
-B15- Eric Margolis, “Remembering Ukraine’s Unknown
Holocaust,”
-B16- Arthur Koestler, The Ghost in the Machine,
pp. 261-62 (1967)
Litteratuur
die de joden als hoofd-daders van de holomodor aanwijst.
Litterature that
states that the jews are the main culprits for the holomodor.
-C1-
Malcolm Muggeridge: in de Mancherster
Guardian en in: “Winter in Moscow”
-C2- Orest Subtelny, Ukraine:
A History, p. 363 (2d ed. 1994)
-C3- Montefiore, Red
Tsar, (zelfde boek als A7)
-C4- Yuri Slezkine, The
Jewish Century, 2004 (kreeg de Jewish book award 2005)
-C5- Arno J. Mayer, Why Did the Heavens Not
Darken? (1988)
–C6- Boas Evron Jewish State or Israeli Nation?
(1988)
-C7-
Churchill: “Zionism Versus Bolshevism: A Struggle for the Soul of the Jewish People,”
-C8- Lenni Brenner, ed., 51 Documents: Zionist
Collaboration with the Nazis, p. 23 (2002)
-C9- George Gustav Telberg and Robert Wilton, The
Last Days of the Romanovs (1920)
-C10- John F. O’Conor, The Sokolov Investigation (1971)
-C11- Albert S. Lindemann, Esau’s Tears,
(Cambridge University Press, 1997)
-C12- Kopolev, The Education of a True Believer, p. 226
(1980
-C12- Kopelev , Ease
My Sorrows, (1983):
Over het
Arendar systeem in ‘groot Polen’ van 1500 tot 1800.
About the Arendar
system in greater Poland.
-D1- Norman
Davies, God’s Playground: A History of Poland, (1982)
-D2- Iwo Cyprian
Pogonowski Jews in Poland, pp. 68-79, 283 (1993).
-D3- Nathan ben
Moses Hannover, Yewen Mesulah, 1653; The Abyss of Despair (1950)
–D4- Jewish FamilyHistory. org/ Grand_ Duchy_of_Lithuania.
htm
-D5- Simon M. Dubnow, History of the Jews in
Russia and Poland, vol. 1, p. 158 (1916).
-E- Joodse religieuze geschriften die aanzetten tot
haat, verachting en discriminatie.
Jewish religious
works that stimulate hatred, despising and discrimination.
Ezekiel 23:20 (“[their]
flesh [i.e., penises] is as the flesh of asses and [their] issue [i.e., semen]
is like the issue of horses”
Psalm 2:8-9 (“. .
. I shall give thee the heathen for thine inheritance. . . . Thou shalt
break them with a rod of iron; thou shalt dash them in pieces like a potter’s
vessel”)
Psalm 21:8-10 (“[T]hy right
hand shall find out those that hate thee. Thou shalt make them as a fiery
oven in the time of thine anger: the Lord shall swallow them up. . .”);
Psalm 79:6-7 (“Pour out thy
wrath upon the heathen. . . [f]or they have devoured Jacob [i.e., Israel], and
laid waste his dwelling place”);
Jeremiah 10:25 (al-most
identical);
Psalm 137:8-9 (“O daughter
of Babylon, who art to be destroyed, . . . [h]appy shall he be, that taketh and
dasheth thy little ones against the stones”);
Psalm 149:7-8; Isaiah 45:14 (“Thus
saith the Lord, . . . in chains. . . they shall fall down unto [Israel]. . .”);
Isaiah 60:12 (“. . .[T]he
nation and kingdom that will not serve [Israel] shall perish; yea, those
nations shall be utterly wasted” );
Isaiah 61:5-6 (“. .
.[S]trangers shall stand and feed your flocks. . . : [Y]e shall eat the riches
of the Gentiles. . .”);
and of course Esther 8:11
through 10:3. (Mordechai, Xerxes etc.)
Over Esau/Edom : Malachi 1:4
“the Lord hath indignation for ever” against Edom; see also Jeremiah 49:7-8,
Lamentations 4:21-22, Ezekiel 35, and Amos 1:11.
Malachi 1:4 “the Lord hath
indignation for ever” against Edom;
Jeremiah 30:10-11 and 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. . .”
Psalms 110:6 and
94:1.
( teksten die de
joden aanzetten tot vijandigheid:)
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”),
Numbers 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),
Numbers 31:7-19
and 33:50-56;
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”),
Deuteronomium 3:4-7,
7:1-5 (“thou shalt. . . utterly destroy them”),
Deut. 7:14-26 (“thine
eye shall have no pity”),
Deut. 20:10-17 (“thou
shalt save alive nothing that breatheth”)
Deut. 25:19.
Deuteronomy 25:17-19 (“[T]hou
shalt blot out the remembrance of Amalek from under heaven; thou shalt not
forget [to do] it”).
-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
Samuel 15:3
-F- Litteratuur over de
hierboven genoemde teksten.
Litterature about the works under E.
–F1- Norman Cantor
The Sacred Chain, p. 184 (1994)
-F2- Chaim Bermant, The Jews, p.
26 (1977) !
-F3- Jacob Katz, Exclusiveness and Tolerance, p.
152 (Oxford University Press, 1961)
-F4- Elliott
Horowitz, Reckless Rites (Princeton University Press, 2006).
–F5- Eisenmenger J.A. Entdektes Judenthum (1700),
translated as:
–F5- Eisenmenger J.A.
Rabbinical Literature: Or the Traditions of the Jews (1748)
–F6- Katz: From Prejudice to Destruction, (1980),
–F7- Hartung: “Love Thy Neighbor: The Evolution of
In-Group Morality” (1995)
–F8- David M. Weinberg’s essay in the Jerusalem Post,
April 21, 2003
-F9- Rabbi Tzvi Weinberg, “Esau-Edom: Profile of a People”
(Dec. 16, 2000) (OL)
-F10- Adiel Schremer, “Eschatology, Violence and Suicide: An Early
Rabbinic Theme…OL
-F11- Israel Jacob Yuval, Two Nations in Your Womb (
2006).
-F12- Dr. Ariel Toaff Pasque di Sangue: Ebrei
d’Europa e omicidi rituali (2007).
Algemene geschiedenis
General history.
-G1- Heinrich Graetz, History of the Jews, vol. 5, p. 15 (1856-70),
-G2- H.R.
Trevor-Roper, The Rise of Christian Europe, pp. 92-93 (1965)
-G3- Flavius
Josephus, The Antiquities of the Jews, (1stc.),OL
-G4- Elias
Bickerman, The Jews in the Greek
Age, ( 1988).
-G5- Tacitus, The Histories,
( 109 A.D.)
-G6- Gabba in: Davies and Finkelstein, The Cambridge
History of Judaism, (1990).
-G7- Moses Hadas, Hellenistic Culture: Fusion and
Diffusion (1959)
–G8- Lenni Brenner Zionism in the Age of the
Dictators, ch. 2 (1983),
–G9- Uri Avnery over de oligarchen: “How the Virgin Became
a Whore” (2004), OL
- G10- Alison Weir, “Russia, Israel and Media
Omissions,” CounterPunch.com, 2005
-G11- Louis Finkelstein, The Jews: Their History,
Culture and Religion (1960),
-G14- “Allan C. Brownfeld, “Growth of Religious Extremism in Israel,” (
2000)
–G15- John Dugard, UN Report on Human Rights in Palestinian
Territories (2007)
Boeken over het nut van antis-semitisme.
Books about the usefulness of
antisemitism.
–H1- Rabbi Dr. Dan Cohn-Sherbok, The Paradox of
Anti-Semitism(2006)
-H2- Alfred M.
Lilienthal, The Zionist Connection II, (1982).
-H3- Charles
E. Silberman, A Certain People, (1985)
–H4- Hannah
Arendt The Origins of Totali-tarianism, (1973)
-H5- Norman Finkelstein, Beyond Chutzpah, 2005
-H6- Livia Rokach, Israel’s Sacred Terrorism,
p. 44 (1980)
-H7- is C6
-H8- Victor Ostrovsky, By Way of Deception (1990)
and The Other Side of Deception (1994),
-H9- Kevin MacDonald, A People That Shall Dwell
Alone (1994)
-H9- K. MacDonald: Separation and its Discontents (1998);
The Culture of Critique (1998)
–H10- Rabbi Israel Hess, “Genocide: A Commandment of the
Torah” (Feb. 26, 1980)
–H11- Norman Cantor: The Jewish Experience, p. 364
(1996),
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