621 Lasse Wilhelmson on Marxism & Zionism as Jewish projects; Moses Hess the link

Lasse Wilhelmson on Marxism & Zionism as Jewish projects; Moses Hess the
link

Newsletter published on 10 November 2013

(1) Lasse Wilhelmson on Marxism & Zionism as Jewish projects; Moses Hess
the link
(2) Douglas Rushkoff defines non-Fundamentalist Judaism: Iconoclasm,
Abstract Monotheism and social Justice
(3) Rushkoff redefines Judaism: smashing other people's false idols
(Iconoclasm), admitting we don't know what God is (abstract Monotheism),
being nice to people (social Justice)
(4) Rushkoff: it's a privilege to serve as a light to all peoples
(5) Rushkoff's practical Judaism: debating the weekly Parsha (the Torah
for that week)
(6) Rushkoff: the Fundamentalists call me an Atheist, an Israel hater
and an anti-Semite
(7) Douglas Rushkoff on Youtube: "the thing that makes Judaism dangerous..."
(8) Douglas Rushkoff transcript: "we're breaking down the false gods of
all nations and all people"
(9) Judaism is as much a political project as it is a religion - Michael
O'Meara
(10) The Jewish Mission: universal Peace, end of national identities -
Hervé Ryssen
(11) Sephardic leader Rabbi Ovadia Yosef: Non-Jews exist to serve Jews - JTA
(12) Rabbi Ovadia Yosef, Sephardic Kingmaker of Israeli Politics, Dies
at 93 - Forward
(13) Weeping Jewish seminary students tear their shirts, mourning death
of rabbi Ovadia Yosef

(1) Lasse Wilhelmson on Marxism & Zionism as Jewish projects; Moses Hess
the link

Lasse Wilhelmson <lassewilhelmson@bredband.net> 10 November 2013 07:38
To: myerspeterg@gmail.com

VNN wanted me to become a columnist, they seems to like my writings:)

http://www.veteransnewsnow.com/2013/11/09/229851what-is-zionism/

best

lasse

Comment (Peter M.): Lasse's article below is one of the best written by
anyone on Zionism, Marxism and Judaism. Lasse and I have been discussing
the role of Moses Hess for many years; this article is the summation of
many years of research and discussion.

http://www.veteransnewsnow.com/2013/11/09/229851what-is-zionism/

What is Zionism ?

- its history and role over the past 150 years

by Lasse Wilhelmson

  Saturday, November 9th, 2013 |  Posted by Lasse Wilhelmson

Zionism is, according to its own prominent figures, a
religious/political movement the aim of which is to create a socialistic
model state for Jews in the land of Palestine where Mount Zion is
located. Its roots are found in Judaism and in the middle of the
nineteenth century Moses Hess, Karl Marx’s mentor in socialism,
developed it into a political movement.

{photo}
Zionist Theodor Herzl
{end}

Hess was named The Communist Rabbi and with his book Rome and Jerusalem,
1862, laid the foundations for Zionism. Before this, he had formulated
the first written principles of Communism – Socialism and Communism,
1843, A Communist Credo: Questions and Answers, 1846, and Consequences
of a Revolution of the Proletariat, 1847. In keeping with this, he
assisted Marx and Engels in their work with The Communist Manifesto,
1848, particularly concerning the role of religion. (1)

Theodor Hertzl, usually called Zionism’s official founder, planned the
colonisation of Palestine in a more practical book, The Jewish State,
1896, which was approved by the first Zionist congress in 1897.

He described Hess’s book Rome and Jerusalem as the book that says
everything you need to know about Zionism. “Race”, people, nation and
the chosen all merge in Zionism to create a national socialism, colonial
style, synonymous with “lebensraum” and “blut und boden”. Later on,
German national socialism was created with the same ideological
components and with similar practical effects on society. Nazism is the
Germans’ national socialism and Zionism is the Jews’.

“I too, like Hitler, believe in the power of the blood idea.” Chaim
Nachman Bialik, national bard of Israel, wrote this in “The Present
Hour” in 1934.

{photos}
Lord Balfour (L) and Lord Rothschild ®
{end}

The Balfour Declaration, signed 1917 by Britain’s foreign minister and
lord Rothschild, created the prerequisites for a national identity for
the Jewish group through a Jewish state in the land of Palestine, in
accordance with Zionism’s short-term goals.

Britain gave away a country owned by others to a third party, in
exchange for the cooperation of the Jewish mafia on Wall Street, partly
to fund Britain’s military endeavors in the First World War and partly
to get the US on the side of the British in the war against Germany.

There was little support for Zionism among Europe’s Jews to begin with,
nor among Jews in German concentration camps during the Second World War.

However, the panic-stricken exodus of Jews from Germany to Palestine was
engineered by a collaboration of Jewish Zionists and German Nazis, thus
blocking a more substantial exodus to other countries.

This was done through cooperation between The World Zionist Organisation
and Germany, the so-called Transfer Agreement in 1933. Preceding this,
world Jewry had declared war on Germany in the form of a worldwide
economic boycott. {image of Daily Express article Judea Declares War On
Germany is at
http://lassewilhelmson.files.wordpress.com/2010/09/judea-declares-war-800px.jpg}

However, much earlier on, as part of Europe’s colonization, Zionism,
since the end of the nineteenth century, had guided the Jews in the
colonization of Palestine. Politically Zionism had its great
break-through after WWII with the proclamation of the Jewish state in
Israel in 1948.

{photo}
Vladimir Ze’ev Jabotinsky’s Zionist Organization (N.Z.O), Jabotinsky,
was an ardent fascist and Nationalist Zionist and founder of Israel’s
right wing Likud party.
{end}

Eastern European Marxist Jews, lead by Ben Gurion, Israel’s founding
father who saw himself as a Bolshevik, came to play a crucial part in
the colonisation. The socialist kibbutzim where only Jews could become
members, paved the way to the theft of land and ethnic cleansing of
approximately 750,000 Palestinians in 1948, the Nakba cataclysm. These
Palestinians and their offspring still live in refugee camps or in exile
and are denied their right, laid down by the UN, to return.

The eviction was carried out by the Jewish army Haganah helped by Jewish
fascists from the Stern and Irgun terrorist gang groups, founded by Zeév
Jabotinsky who cooperated with Benito Mussolini. That same year, the
Stern gang murdered Folke Bernadotte, the Swedish UN envoy and
negotiator of the UN plan for partition (2).

However, it was not until after the 6 Day-War in 1967 that Zionism
(post-Zionism) became a significant force in the US, through Jewish
influence on banking, media, the film industry, the academic sphere and
the Jewish lobby organisation AIPAC, and the neo-conservatives’
(neocons) influence on US foreign policy and the neo-colonial wars in
Afghanistan and Iraq. The US neocons comprise an alliance of Jewish and
Christian Zionists and neo-liberal conservatives, with Leo Strauss as
their foremost ideological figure. A kind of rightwing Zionism that
bears great similarity to Jabotinsky’s in Palestine. But neocons also
have roots among Trotskyites in the US, who like Ben Gurion in
Palestine, were Bolsheviks. The Soviet Union took a very active part in
the work leading up to the admittance of Israel as a member state of the
UN. To what extent this was made to reinforce their influence among
communists in the US who were predominantly Jews, or the first importand
act of SU Social-imperialism, may be disputed.

{photo}
Neturei Karta members at a rally in support of Palestine.
{end}

Most religious Jewish assemblies worldwide today, see Zionism as a
positive development of Judaism (3). But some smaller groups of orthodox
Jews such as Neturei Karta, consider Zionism incompatible with Judaism
because the creation of a Jewish state can only be the work of God, not
of people as in the case of Israel. Christian Zionism has considerable
support in the American Bible Belt, but also Christian congregations
such as The Swedish Pentecostal Movement give support.

Christian Zionism is a large organisation but is subordinate to Jewish
Zionism in its support of a Jewish state in Zion where the supposition
is, however, that one-day the Jews will become Christians (4).

Today, Zionism has become the most dominant ideology in the western
world and is the most significant expression of Anglo-American
imperialism. It is used to control people’s thoughts by restricting
freedoms of speech and press, and to motivate neo-colonial wars aimed at
Islam. This is accomplished by presenting an official picture of “The
Holocaust” as an exclusively Jewish affair and it is treated like a
religion; questioning it is taboo and liable to punishment by law.
Today, in many countries there are academics in prison for their
criticism. The European Union is promoting economic and military
collaboration with Israel.

{photo}
Jewish Settlers guarding settlements
{end}

The new Hitler is said to be in Iran. He is accused of wanting to wipe
out the Jewish state in a “holocaust”, using nuclear weapons he doesn`t
have but Israel does.

Criticising Israel’s policies and its influence in the US is labelled
“anti-Semitism”. Questioning parts of the Zionist picture – 6 million
Jews in one Holocaust – is called Holocaust denial; criticism of the
Jewish mafia’s dominance within the power elite, mainly on Wall Street
and The Federal Reserve, is named “racist conspiracy theories”.
Considerable efforts are being made in the US and the EU to promote
further restrictions and legal punishment of such criticism.

It is reasonable to consider that the concerns surrounding details of
Hitler’s war crimes against diverse groups of people, including the
Jews, should primarily be a matter of discussion between researchers of
history, in the same way that the crimes committed by Stalin in the
1930s in Ukraine during the great hunger catastrophe are studied.

In Sweden, organisations such as The Expo Foundation (the Swedish
Searchlight), and The Swedish Committee Against Anti-Semitism (the
Swedish ADL), play a significant part as front organisations for the
government authority Forum for Living History (FFLH) in its defence of
the Jewish state and the promotion of Zionist ideology. FFLH, the witch
hunt and subsequent sentencing of Ahmed Rami (Radio Islam webbsite), are
a few of the signs of Zionism’s influence over Sweden’s institutions of
government. The business world has its equivalent in the way that the
Jewish family corporation, Bonnier, influences the media. The extreme
rightwing Sweden Democrats, is the political party that is most
Israel-friendly, consequently also the party that launches the most
aggressive attacks on Islam.

{photo of Abe Foxman}
New legislation in the US threatens to conflate criticism of Israel with
anti-Semitism.
{end}

Spreading information about the destructive influence Zionism has on
humanity in today’s world, and in Sweden, is predominantly an
ideological struggle against control and manipulation of people’s
thinking. Especially since Zionism hardly exists in public debate. And
the reason for this is that the means of production of culture and
ideology are to a great extent owned or influenced by Zionist interests.

The heavily nuclear-armed Jewish apartheid state Israel is today the
greatest threat to world peace through its influence in the western
world, and Zionism is the greatest threat to humanity, including the
majority of Jews. Zionism is used by the power elite in its efforts to
secure a new world order with one Big Brother state and continual
conflicts and wars between various religious, ethnic and cultural groups
from disintegrated national states. In this light, Israel is the capital
of the world and the Palestinians are the oppressed peoples of the
world. Hence, Zionism is dangerous and must be resisted.

1) It should be stressed that although Zionism is a religious and Jewish
national socialist project, while Marxism is a secular and international
socialist project open to all, both can be seen as Jewish projects, as
can the neocons, because of the dominance of Jews in the leadership of
these projects. Karl Marx was not a Zionist, but nevertheless Moses Hess
was his personal stand-in at the meetings of the Internationale in 1868
and 1869, 6 years after having written Zionism’s Magnum Opus: Rome and
Jerusalem.

2) Marxism and Zionism can be seen as complementary survival projects
for Jews in Europe, lasting a hundred years, from the middle of the 19th
century up to the middle of the 20th century – a double faced tribal
strategy. Zionism created the necessary conditions for a nation for the
Jews, while at the same time Marxism reduced the strength of all other
nations through its internationalism. Regardless of whether this came
about intuitively, or was launched as a conspiracy by the Freemasons, or
Moses Hess planted the seeds or it was a combination of all these and
other factors, the tangible result was that the Jewish group was
reinforced.  To such an extent that even Hitler and Stalin’s attempts to
reduce its influence failed. We see today, that these strategies were
successful regarding Jewish power, especially in the West, and in
post-Zionism’s role in the neo-colonial wars. The fact that the majority
of Jews are exploited by the Zionist power elite does not alter this fact.

3) Religious Jewish assemblies today, for example in Sweden, consider
that a person born of a Jewish mother, who does not belong to any other
religion, is religion-wise a Jew. It is also possible to convert to
Judaism. But many who consider themselves Jews are in fact secular.
Being a Jew today then, is primarily a question of taking on board an
identity that is tied to the Jewish state and “The Holocaust”, and
sometimes also religious conviction. Every individual Jew can choose to
be or not to be a Jew.

4) Judaism, Jewish mentality and Zionism are conceptions with fluid
boundaries. They are connected but must at the same time be kept apart.
This is because of the diverse opinions amongst religious Jews about
Zionism, and because the number of non-Jews influenced by Jewish
mentality and Zionism is much bigger than the number of Jews. Modern
research has shown that Jews are neither a homogenous ethnic group or a
people in the common meaning of the word, but rather, instead, a
scattered group held together by a common tribal mentality and religious
rules (Halakha) that give guidance as to how matters stand with non-Jews
(goim) who, in this context, are considered less than human.

A few important references:

Hess, Moses. ”The Holy History of Mankind and Other Writings”, ed. by
Shlomo Avineri. Cambridge University Press, 2005

Shahak, Israel, ”Jewish History, Jewish Religion: The Weight of Three
Thousand Years”, Pluto Press, London, Sterling, Virginia (1994, 1997) 2002

Sand, Shlomo. ”The Invention of the Jewish People”, Verso Books, 2009

Slezkine, Yuri. ”The Jewish Century”, Princeton University Press, 2004

Felton, Greg, ”The Host and the Parasite”, Dandelion Books, 2007

Atzmon, Gilad. ”The Wandering Who?”, Zero Books, 2011

Short URL: http://www.veteransnewsnow.com/?p=229851

The views expressed herein are the views of the author exclusively and
not necessarily the views of VNN or any other VNN authors, affiliates,
advertisers, sponsors or partners. Notices

Posted by Lasse Wilhelmson on Nov 9 2013

(2) Douglas Rushkoff defines non-Fundamentalist Judaism: Iconoclasm,
Abstract Monotheism and social Justice

http://www.rushkoff.com/articles-individual/2009/4/12/welcoming-one-another.html

“In the emerging, highly programmed landscape ahead, you will either
create the software or you will be the software.”

Welcoming One Another

Sunday, April 12, 2009 at 6:25PM

jewishweeklogo

Special To The Jewish Week, April 25 2003

So just who is allowed to participate in the conversation that is
Judaism, anyway? Is it a blood test, a history of contributions to the
right philanthropies, or a working knowledge of the Talmud that earns
one a place at the table?

Sure, I spent the 15 years after my bar mitzvah engaged in the secular
world fighting for media literacy and social justice, with nary a High
Holy Days service to keep myself in the correct column of the ledger in
the U’Nesaneh Tokef.

Does that make me “lapsed,” or worse, turn me into an “outsider”?
Because, ironically, the further away I got from what most of us think
of as Judaism, the more I could see how my choices, even my career and
books, were informed by the religion’s values. I was more surprised than
anyone to realize that in spite of my efforts to the contrary, I wasn’t
truly “lapsed” at all.

So I decided to re-explore Judaism directly by reading texts and
attending services at a Conservative synagogue. I even wrote a couple of
mainstream articles hinting at some of Judaism’s best fruits, such as
the Sabbath or an emphasis on literacy and community-based learning.

But the further “in” I got, the more disheartened I was by what I found.
Jewish institutions appeared frozen in a protective crouch, desperately
counting their remaining constituents and wondering why young people
were intermarrying and “assimilating” at such alarming rates. Instead of
offering the opportunity to engage in the Jewish process of inquiry and
engagement, most places I went were obsessed with saving Judaism from
its many internal and external threats.

And instead of seeing engaged, secular Jews as success stories, we were
mourned as the religion’s failures.

Yeah, I took it personally. I decided to write a book about Judaism’s
core insights of iconoclasm, abstract monotheism and social justice, as
well as the many reasons why these ideas have taken a back seat to
self-preservation. Some of them are very understandable: We’ve been
persecuted for centuries. But others, such as the false conception of a
chosen Jewish “race” and the inability to parse messianic fantasy from
the reality of Israeli national security, seem ripe for revision. I’d
welcome everyone to the table to reach a new consensus about what
Judaism could be for the future. [...]

(3) Rushkoff redefines Judaism: smashing other people's false idols
(Iconoclasm), admitting we don't know what God is (abstract Monotheism),
being nice to people (social Justice)

http://www.nytimes.com/2002/11/20/opinion/don-t-judge-judaism-by-the-numbers.html

Don't Judge Judaism By the Numbers

By Douglas Rushkoff

Published: November 20, 2002

Today, at their annual conference, the United Jewish Communities had
planned to release a new $6 million population study. In the past, these
studies, issued every 10 years, have warned American Jews that they are
ever more imperiled by an aging population, rampant intermarriage, low
birth rates and declining synagogue membership.

But last week, citing "missing data," the organization, an umbrella
group of Jewish federations and communities, announced that it would
hold off releasing its findings indefinitely.

This is very good news.

For too long, the health of Judaism has been defined largely by numbers.
Certainly, this is understandable -- a concern rooted in some very real
and recent efforts at eliminating the Jewish population. But must we
forever judge the future of American Judaism as if we were evaluating
the health of an endangered species?

The problem for Jews today, if there is one, is not waning demographics
or cultural assimilation. It is the focus on these factors as the core
priorities of the Jewish faith. In fact, it is only by liberating
ourselves from these metrics that we become able to understand how
Judaism is not on the brink of extinction at all, but poised for
renaissance. Such a rebirth would not merely invigorate Jewish culture
but serve Americans too, as we try to come to terms with religions and
the people who see fit to defend them.

The very notion of a Jewish race was conceived in persecution and
galvanized in extermination. The first biblical reference to the
Israelite people is made by a slave-driving pharaoh, and the first
historical reference to a Jewish race was articulated during the
Inquisition as a way of condemning even those Jews who had converted to
Catholicism. The Nazis built their horror on scientific proof of Jews'
genetic propensity for certain beliefs and behaviors.

As a Jew who cares deeply about his religion, I have come to the
conclusion that our great mistake has been to forget that we are the
descendants of a loose amalgamation of peoples united around a new idea,
and to replace this history with the view, advanced by our enemies, that
we are a race. Zionism, perhaps unintentionally, gave this race a nation
to defend; Israel's hostile neighbors kept alive real and pressing
questions of survival.

It's not surprising, then, that many American Jews have come to
understand their Jewishness as an obligation rather than a privilege. By
the 1970's, reform Jewish schools and synagogues, like the ones I
attended, had begun to emphasize Zionism and the benefits of marrying
within the faith over religious education. Every Jewish institution that
I encountered as a young man seemed more dedicated to safeguarding the
Jewish race than than to teaching Judaism. This has led to a Jewish
culture based not on faith or spiritual inquiry but on the mechanics of
preservation.

Perhaps that is why the worse things get, or the more dire the
circumstances are depicted, the more committed and generous Jews become.
With each new crisis in the West Bank, tourism to Israel goes down, but
donations to Jewish philanthropies go up. In such an environment, the
hard data proving the increase in intermarriage and the reluctance of
those couples to raise their children in the Jewish tradition is gold.
It is in the short-term financial interest of Jewish philanthropies to
paint the darkest demographic picture possible. And they do.

But dark pictures with retrograde notions of race do not help keep young
American Jews in the fold. How effective a retention strategy is it,
really, to treat Judaism as a tribe to be measured in numbers of
surviving members, rather than as an ethical proposition born 3,000
years ago whose success should be gauged by its level of actual acceptance?

As I have come to understand it, Judaism was built around the contention
that human beings can make the world a better, more just place. It was a
novel idea in its time, and one that most of those who promote
Judaism-by-census would do well to remember.

For it seems as if the most important aspect of being a Jew today is
merely how Jewish one is. And Jewishness itself is seen as a willingness
to support and defend the "Jewish people," whatever that may mean. Who
would want to sign up for this?

As Judaism focuses on its imminent demise, it grows less attractive to
those looking for a living connection to something greater than the
self. Many people turn to religion as a way of shifting their inward
focus, not amplifying it. It is for this reason, perhaps, that so many
people born Jewish have ended up gravitating toward the outward-reaching
cause of civil rights, the quest for social justice or even the
ego-shattering practice of Buddhism. To me it seems a cruel joke that
many of the Jews who follow these pursuits are then, because they lack
any synagogue affiliation, counted in studies as "lapsed" and mourned as
the religion's failures.

Judaism will dwindle unless its leaders begin to acknowledge that every
generation will reinvent Judaism for itself. Instead of lamenting the
withering flower that is institutional Judaism, they must learn to
rejoice in the dissemination of its seeds. In short, they must reverse
their orientation and acknowledge that the ongoing conversation that is
Judaism can happen anywhere, between anyone.

Judaism is a set of ideas to be shared. Its universal tenets should not
be surrendered to the seemingly more pressing threat of tribal
dissolution -- particularly not right now. Judaism is founded in
iconoclasm, a principle especially relevant to a world so hypnotized by
its many false idols. Judaism finds its expression in radical pluralism,
an assertion that there is no name for God -- at least none that any
human being could conceive. And because it puts human needs above
anyone's notion of deity, Judaism is ultimately enacted through the very
real work of social justice.

As our nation and the world struggle to balance the conflicting
priorities of religion, freedom and human rights, Judaism's core
strengths are greatly needed. It would be a terrible shame if the
religion's biggest concern continued to be itself.

(4) Rushkoff: it's a privilege to serve as a light to all peoples

http://www.rushkoff.com/press-individual/2009/1/21/the-jewcy-interview.html

“We do not know how to program our computers, nor do we care. We spend
much more time and energy trying to figure out how to use them to
program one another.”

The Jewcy Interview

Who says Judaism is sacred? In a new book, Douglas Rushkoff is ruffling
feathers with controversial claims about what Judaism is, how we should
approach it, and why it's presently failing. On the record with the
controversial figure.

August 8, 2005

by Daniel Sieradski

Media theorist Douglas Rushkoff is a former New York Times columnist,
NPR commentator and NYU professor, and has authored eight best-selling
books on new media and popular culture. Not bad for a 42-year-old. ...

In a most recent affront, an interview with Rushkoff for the Web site of
the UJA Federation of New York was deleted -- along with all references
to Rushkoff's scheduled lecture at UJA -- from the agency's homepage
only hours after its publication by order of an unidentified senior
executive.

The response from the common readership, however, has been overwhelming,
with Nothing Sacred entering the San Francisco Chronicle's bestseller
list at number eight, Rushkoff receiving hundreds of supportive e-mails
each day, and discussions surging in the forums of the book's offshoot
Web site, opensourcejudaism.com. [...]

What are some of the Jewish codes, myths, and superstitions that need to
be cracked for Judaism to thrive?

Well, by "crack the codes" I was really just playing off an extended
comparison to the computer hacker mentality. Judaism is not set in stone
-- it is a process in which we must participate. [...]

Likewise, we need to engage in interpretation of our texts, together.
This means accepting that rabbis aren't more holy than regular people.
They are not our priests, they are our teachers. They are not our
parents, they are our partners. This is a scary thought to many people.

Anything in Judaism that seems inappropriate for consideration? Those
are precisely the things that need to be looked at.

What does or should Judaism contribute to society and civilization at large?

Well, it's already contributed so much. Everything from social justice
to the Sabbath. But I think Judaism's main contribution has been the
notion that human beings can make the world a better place. This isn't
just a social justice agenda, but a spiritual and religious one, as
well. The Jewish difference -- the proposition put forth in Egypt so
many years ago -- was the revolutionary idea that we aren't dependent on
our God for everything. No -- the actions of people actually make a
difference, and can improve the world. This is why we switched from a
circular calendar to a linear one: so we could measure our progress.

The entire notion of human beings making the world a better place was
sacrilege in ancient Egypt. We were supposed to get everything from
those gods we were worshipping. [...]

You site Jewish participation in Buddhism and other Eastern philosophies
as a sincere attempt to connect with something more meaningful. How does
this differ from rising interest in Jewish mysticism, which you have
dismissed as superficial?

It's hard to differentiate between a religion and a cult, isn't it? But
not impossible. Buddhism and Hinduism are real paths with genuine
traditions. In their proper implementation, they don't ask practitioners
to spend thousands of dollars or reject their families for being
non-believers.

Rising interest in Jewish mysticism is very different from cults now
offering courses in what they call Jewish mysticism. Paying a fake rabbi
to tie a red string around your wrist is not Jewish mysticism -- it is
superstitious cultism.

The rising interest in Jewish mysticism is a result of the fact that so
many people want to study Judaism, but don't want to get entrenched in
racial, patriarchal, and other wrong-headed pursuits. They are looking
for a meaningful spiritual path, and don't find it in the rigidity of
most temple worship, or the concerns they see written about on the pages
of the organized Jewish world's newspapers and magazines.

In the modern world, a spiritual path needs to offer people a chance to
break the artificial boundaries separating them from the rest of the
world. They want to come to realize, for real, that individuality is an
illusion. They want to transcend their own tribalism. They don't
currently see this opportunity in organized Judaism, so they look for
alternatives. Sadly, there are many who know how to exploit this need,
along with the need to connect with something that has the name "Jewish"
attached to it.

In your op-ed "Judging Judaism by the Numbers" you write, "many American
Jews have come to understand their Jewishness as an obligation rather
than a privilege." I understand what you mean by obligation. What are
some of the privileges?

The privilege of being a conscious person. And a person of conscience.
The privilege of engaging with the world's greatest piece of mythic
literature -- a divinely inspired tool for inquiry known as Torah. It's
a privilege to form a chavurah and debate what's going on in the Jewish
narrative and its many practice. It's a privilege to participate in a
minyan, as an equal. It's privilege to learn with a great teacher.

Most of all, it's a privilege to serve as a light to all peoples -- as
"ohr lagoyim -- and to participate in the many-generation old project of
making the world a better, more holy, place.

(5) Rushkoff's practical Judaism: debating the weekly Parsha (the Torah
for that week)

Is Judaism Becoming Irrelevant?

Thursday, January 22, 2009 at 7:48PM

By Rachel Lehmann-Haupt, AlterNet

June 12, 2003

http://www.rushkoff.com/press-individual/2009/1/22/is-judaism-becoming-irrelevant.html

[...] What's your Jewish background?

I grew up in Queens, Larchmont and Scarsdale. My family was classical
Reform. I'm circumcised. I got Bar Mitvahed. We did Passover. We did
Hanukkah. Unfortunately, the way Reform Judaism works is that you're
done with Jewish education after your Bar Mitzvah, and then you don't
really come back to it until you're married and have a kid. Because I'm
a thinker and writer, I've thought about spirituality and religion
throughout and my work has been informed by a true Jewish outlook which
is iconoclastic, towards literacy and intellectual inquiry.

Why do you think that a lot of lapsed Jews have turned away from Judaism?

It's become very closed off, racist and ethnocentric. Fundamentalists
are now running this religion. Most people like me haven't tried to do
anything officially Jewish because we've thrown out the baby with the
bathwater. We say the fundamentalists are in charge. The last place
you're going to have an intelligent conversation about God or religion
or Torah or Israel is in a Jewish organization because they're too
afraid to talk about it.

So then what is Judaism to you now?

Iconoclasm, monotheism and social justice. It's the same thing it was.
The only difference between before I wrote the book and now, is that I
think of synagogue as more of an impediment to the practice of Judaism.

Judaism was not meant to be a religion. It was meant to be an ongoing
process by which we wean ourselves from religion. Judaism is a way of
getting God out of the way so that we take care of each other. Judaism
is of the contention that human beings can be adults. That we don't have
to be children in front of our God, but that we can be responsible. The
reason that Judaism was so radical and illegal in the beginning was
because the notion that human beings make a difference was against their
religion. Gods were responsible for everything. You had to worship your
God and then you got rain or you got sun or you got crops. The
Israelites said if there is God then Gods are important but human beings
are actually part of the equation. That's not what Judaism is about
right now.

What is practicing Judaism, if you're not going to temple?

Last night I sat with 20 Jews around a table and we argued the weekly
Parsha, the section of Torah that came up that week. We sat in the
ground floor of the New York University Center for Jewish Life. Judaism
is happening at this table as we argue about it. I think it has to
happen in homes. Real Judaism will be an underground phenomenon because
Jewish institutions have more to fear from Judaism now then they have to
gain, which is sad.

You also argue that mainstream Jewish organization's rejection of
interfaith marriage is a bad thing for Judaism.

The fact that fighting assimilation and fighting intermarriage is at the
top of the agenda of the money givers of the institution of Judaism is a
problem. I believe that intermarriage should be looked at more
intelligently. Judaism is not a race. Judaism is a people who subscribe
to an idea. When people talk about losing the purity of the Jewish gene,
it's Hitler talk. The inquisitioners are the ones who talked about a
Jewish race. Instead of warning people in various forms of media that
non-Jews are dirty and won't raise your children right and you shouldn't
go on dates with them, we should look instead at how we could be more
influential in getting intermarried couples to incorporate Judaism into
their lives. [...]

(6) Rushkoff: the Fundamentalists call me an Atheist, an Israel hater
and an anti-Semite

http://nypress.com/suicide-jews-on-the-death-of-institutional-judaism/

Suicide Jews: On the death of institutional Judaism.

Written by None - Do not Delete

on June 24, 2003.

I’m a Jew. Or, at least I was last time I checked.

But New York’s official institutions of Judaism would say that I’m not,
and, most likely, neither are you. No, it’s not because my mom’s not
Jewish (the usual, racist, excuse), but because–like so many other
intelligent, engaged people on this bagel-fueled island–I don’t happen
to belong to a synagogue. As a result, they label me "lapsed" or, in the
optimistic language of the market researchers charged with saving
Judaism, "a latent Jew."

Actually, these days they’re calling me an atheist, an Israel hater and
an anti-Semite. Not because I’m saying anything bad about God, Israel or
Judaism, but merely because I’m asking that we be allowed to discuss
these ideas, together. [...]

The reason Jews have such a hard time explaining Judaism, "the
religion," is that we aren’t about beliefs. All we really have is a
process–an ongoing conversation. You get initiated, a bar or bat
mitzvah, by proving you can read the Torah and speak somewhat
intelligently about it. No statements of faith required–just literacy
and an opinion about what you’ve read earn you a place at the table.
Then you get to argue with the old guys.

That’s right: Judaism boils down to a 3500-year-old debate about what
happened on Mount Sinai and what we’re supposed to do about it. Judaism
is not set in stone; it is to be reinterpreted by each generation. All
that’s required is a continual smashing of your false idols
(iconoclasm), a refusal to pretend you know who or what God is (abstract
monotheism) and being nice to people (social justice). In a sense,
Judaism isn’t a religion at all, but a way human beings can get over
religion and into caring about one another. [...]

Jewish philanthropies spend millions of dollars and hours counting Jews
and conducting marketing research on how to get young people to stop
marrying goys and start supporting Israel. If they were to spend even
half this effort actually doing Judaism, they might find that they’d
attract a whole lot more people to their cause. In an era in which
spirituality is about breaking the illusion of self, who wants to be
part of a religion or a people that is turned so inward? Judaism’s
greatest concern, these days, is itself.

Most of my friends abandoned Judaism as soon as they were allowed to for
precisely these reasons. Having found some useful truths in there,
however, I was loath to throw out the baby with the bathwater. I figured
I owed it to myself, and to Judaism, to revive the conversation. "Can we
talk?" I’ve been asking in my lectures, articles and even a book.
Apparently not.

Don’t get me wrong: A great majority of the people to whom I’ve been
speaking in synagogues and bookstores around the nation agree with what
I have to say. Even the rabbis.

"If that’s Judaism," I’ve been told many times, "then count me in!"

A half dozen Torah discussion groups ha ve formed among people who met
at my bookstore appearances. But the people running Judaism’s more
established institutions–the philanthropies, federations and periodicals
that speak for the Jewish people in America today–are so threatened by
the notion of an open conversation about Judaism that they can’t help
but go on the attack.

(7) Douglas Rushkoff on Youtube: "the thing that makes Judaism dangerous..."

http://www.youtube.com/watch?v=UGt7_0GEOvo
http://www.youtube.com/playlist?list=PLC15771EB867B53EE

(8) Douglas Rushkoff transcript: "we're breaking down the false gods of
all nations and all people"

http://hofflandia.wordpress.com/2011/08/02/douglas-rushkoff-the-thing-that-makes-judaism-dangerous/

Douglas Rushkoff

“The thing that makes Judaism dangerous, to, everybody, to every race,
to every nation, to every idea, is that we smash things that aren't
true. We don't believe in the boundaries of nation state, we don't
believe in the idea of these individual gods that, that, you know, that
protect individual groups of people; these are all artificial
constructions and Judaism really teaches us how to see that. In a sense
our detractors have us right, in that we are a corrosive force, we're
breaking down the false gods of all nations and all people, because
they're not real, and that's very upsetting to people.”

(9) Judaism is as much a political project as it is a religion - Michael
O'Meara

http://www.toqonline.com/blog/the-psychopathology-of-judaism/

JAN 23, 2010

By Michael O'Meara

The Psychopathology of Judaism

Psychanalyse de judaïsme
Hervé Ryssen
Levallois: Éds. Baskerville, 2006

“The Psychoanalysis of Judaism” is Hervé Ryssen’s second book on the Jews.

For Ryssen, who rejects neither the ethnoracial nor the religious
designation of Jews, it is their mentality that most distinguishes them
from other peoples.

To understand this mentality, his first book, Les Espérances
planétariennes (2005), looked at the “planetary ideology” dominating the
work of contemporary Jewish intellectuals.

Ryssen’s second work approaches the Jews in a related but somewhat
different way — in order to uncover the characterological or
psychological foundations of their mentality. (His is not actually a
“psychoanalysis” in the Freudian sense).

And like his first work, Psychanalyse de judaïsme is argued through
extensive quotations from the various writers who are its subject —
quotations which are often pages long and comprise more than half the
book. This makes its 400 pages a rather tedious read, especially given
that the argument lies buried amidst the endless quotations. (Those
enamored of French clarity and eloquence will find this particularly
challenging). [...]

Given the centrality of this ideology to their mentality, Ryssen claims
Judaism is as much a political project as it is a religion — a project
inspired by the messianic expectations that make up Judaism’s religious
core — as Jews endeavor to break down borders, unify the earth, and
establish the universal peace announced by their vengeful prophets.

Religious Jews understand this aspiration for a unified, peaceful world
order in terms of their millennial longing for the messiah and the
restoration of David’s ancient kingdom. Non-religious Jews, Ryssen’s
focus, see it in secular terms — as a multiracial planetary Utopia based
on Jewish values (assumed to be those of a unified humanity).

Their compulsion to realize this planetary ideology has made the Jews a
people preeminently defined by their priests, prophets, and publicists.

Every Jewish intellectual or artistic production aims, as such, to
instill planetary expectations in others.

In this spirit, they urge gentiles to deny their race, religion,
heritage — in effect, every particularistic identity that divides them
from the rest of humanity.

 From the Europeans’ most intimate personal relations to the cultural
fundament of their civilization — everything particular to them becomes
a monstrosity, obstructing the advent of the Jews’ perfectly planned world.

Blood loyalty, tradition, established institutions and practices — in
their resistance to globalism’s leveling impetus — are deemed “racist,”
designated thus for crucifixion.

The only thing European they have any real appreciation of is the beauty
of Europe’s women.

Similarly, their ideology assumes that all men are brothers under the
skin — and that the ideal human state is a nomadic one, unattached to
anything or any place.

They favor for this reason mass Third World immigration, publicizing it
as a “chance” for Europe — to undermine the old ways, mix different
populations, and create the coffee-colored world of their Utopian
expectations.

Above all, they stand as champions of America’s international order,
with its capitalist obsessions, its inherent pluralism and openness, and
its profound affinity with the Jewish spirit.

Indeed, anti-Americanism is a kind of anti-Semitism to them.

Yet no matter how inspiring Jewish messianic strivings are to their
intellectuals, they remain an illusion that distorts their view of the
world, sets them apart from other peoples, and nurtures certain
psychological disorders in them.

As such, the Jews’ planetary ideology is both reflective and formative
of who they are, shaping their national character, as their ideologues
endeavor to re-shape the world in their own image. * * *

How does Ryssen characterize the cosmopolitans as a people?

First, he sees them as a people full of overweening pride. Having a
world-historical mission to unite humanity, they consider themselves not
just “chosen,” but superior, imbued with humanity’s highest, most lofty
spirit.

This makes them the pivot of all things.

Unable to conceive of the world without themselves and their
extraordinary spirit, they are convinced of their self-designated moral
superiority, even if others fail to recognize it. They think, in this
vein, that nothing compares to Jewish suffering: The tragedy of World
War Two’s 50 million dead is hardly commensurate in their eyes to that
of the fabled “Six Million.”

Despite the great persecutions they have suffered from all the various
peoples amongst whom they have dwelled, these persecutions never seem to
have anything to do with who they are or with the way they relate to
others. They are always innocent.

When they do fail, their failure is that of “man” in general.

If they suffer “oedipal” feelings or other neurotic sexual neuroses,
then it’s something universal, not Jewish; if their culture is
misogynist, then all cultures are; if they are money-grubbing, then
economics, as Marx held, is everywhere and in every time enthroned.

They can do no wrong — that’s the goy’s specialty.

Having once been what sociologists call “service nomads,” acting as
civilizational or religious “go-betweens,” their planetary ideology is
linked to their cosmopolitan heritage, just as this heritage enhances
the plasticity of their character, enabling them to adapt to new
surroundings, while retaining their Jewish identity. In this way, they
easily “assimilate” the culture of their host, though they never
actually assimilate in the sense of developing an organic attachment to
it that demotes the centrality of their Jewish identity.

Rooted solely in themselves, as their great thinker Franz Rosenzweig
noted, they lack attachment to exterior things — to a land or a
locality, a transcendent reference or a defining folklore.

They are noted for being “mobile, clever, articulate, flexible, and good
at being a stranger.” Their thought and behavior are often audacious —
stimulating, complex, effervescent, full of chutzpah, but rarely great
in its achievements, lacking as they do the well-nourished depth of
rooted sentiments and an intrinsic, life-affirming standard of value. [...]

Whenever they bring down persecution on themselves (which they can’t
seem to help), they rarely understand why — though they are quick to
seek revenge.

They are, relatedly, ridden with fears of separation, expulsion,
disaster — seeing monsters everywhere.

Stuck between the grandiose idea they have of themselves and the
hostility they inevitably provoke in the real world, Jews have become
extremely neurotic about their identity (often going to therapy for
years to reconcile themselves with who they are).

Anxiety, paranoia, ambiguity, and a good deal of hatred comes with being
“chosen.” * * *

What does Ryssen make of this complex of specifically Jewish
characteristics?

He sees it in terms of the psychological disorder known in French as
histrionisme.

In English, this is called (I think) “histrionic personality disorder”
or what, up to a few decades ago, was known as “hysteria.” [...]

To “cure” themselves and their elites of this debilitating disorder,
they must fight, therefore, against the fantasies that keep them in
their mental ghetto.

He claims that numerous Jews over the last century have, in fact,
preferred to abandon their neuroses and root themselves among European
peoples, even if this has taken several generations to complete.

Real assimilation is possible, Ryssen claims, — if Jews are willing to
reject their judéité. * * *

By this reasoning, those who aren’t actually Jews, but who have
assimilated their intellectual reflexes, become such, in spirit.

If Judaism, then, is above all “a particular psychic disposition,” as
Ryssen contends, it helps to explain why so many white Americans live
today under the influence of their planetary expectations and why even
some of their most ardent critics bear elements of their distinct
“histrionic personality disorder.”

The conclusion I take from this is that the struggle against the
cosmopolitans’ anti-white jihad will be as much a struggle against a
certain mentality, associated with “Judaization,” as it will be a
struggle against Jewish power.


(10) The Jewish Mission: universal Peace, end of national identities -
Hervé Ryssen

http://www.toqonline.com/blog/the-psychopathology-of-judaism-2/

The Psychopathology of Judaism

By Hervé Ryssen Translated by John de Nugent

The Occidental Quarterly

Autumn 2007

Judaism is not merely a “religion,” as many Jews are overt atheists or
agnostics, and they do not consider themselves less Jewish for all that.
Jewry is also not a race even if it is true that a “trained eye,” most
of the time, can recognize a Jewish appearance, that is to say, a
characteristic pattern which is the result of their strict observance of
endogamy for centuries. Jews see themselves as the “chosen ones” of God,
and marriage outside the community is strictly frowned upon. However,
mixed marriages do exist and have also helped to renew the blood of
Israel during all the centuries spent in the various ghettos where the
Jews preferred to live, separately and apart from the rest of the
population. The essential condition for such mixed marriages is that the
mother be Jewish, since Orthodox Rabbis recognize as Jewish only the
child born of a Jewish mother. However, having just a Jewish father or
grandparent can suffice for a person to identify completely with
Judaism. Jewishness is therefore a “mental race” that has been shaped
over the centuries by the Hebrew religion and the universalist project
of Judaism.

Judaism is a Political Project

Judaism is essentially a political project. It is important for Jews to
work toward the emergence of a world at “peace,” a peace meant to be
universal and permanent. It is therefore not a coincidence that this
word “peace” (shalom in Hebrew) is found frequently in Jewish discourse
worldwide. In the perfect world that they are building, all conflicts
will disappear between the nations. This is why Jews have been
militating tirelessly for many years for the abolition of all borders,
the dissolution of national identities and the establishment of a global
empire of “peace.” The very existence of separate nations is considered
to be responsible for the triggering of wars and turmoil. so they must
be weakened and eventually replaced by a world government, a “one world
government,” a “New World Order,” one single world-ruling authority that
will permit happiness and prosperity to reign, Jewish-style, on earth.

We find this idea more or less developed both in the writings of certain
intellectual Marxists such as Karl Marx himself and the Jewish-French
philosopher Jacques Derrida and also in the discourse of liberal
thinkers such as Karl Popper, Milton Friedman and France’s Alain Minc.
The idea is to unify the world by all means necessary and to generate
cultural conflicts that will weaken nation-states. It is for this One
World that intellectuals Jews labor tirelessly all over the world.
Whether they call themselves left- or right-wing, liberal or Marxist,
believers or atheists, they are the most ardent propagandists of the
pluralistic society and of universal miscegenation, that is of racial
mixture.

Thus, all their strength the Jews – basically, ALL the vocal Jews in the
world – encourage non-white immigration into every country in which they
are located, not only because the multicultural society is their
fundamental political aim, but also because the disintegration of
national identity in each nation and the massive presence of anti-white
immigrants is designed to prevent the original white population from
succeeding in any nationalistic outbursts against the Jewish sway over
finance, politics, and the media. All Jewish intellectuals, without any
exception, are focused on this question of building the “pluralistic
society” and for this they practice constant “vigilance against racism.”
In France, influential writers and journalists such as Bernard-Henri
Levy, Jacques Attali, Jean Daniel, Guy Sorman, and Guy Konopniki agree
on pluralism and anti-racism despite their political divergences in
other areas. This obsession, which is very characteristic of Judaism, is
also manifested in movies, where many producers and directors are
influential Jews. As soon as a film starts defending and promoting
interbreeding, “tolerance” and pluralism, we can be sure that the
producer of it is Jewish.

Now we can understand better why the former communists and leftists of
the 1970s did not have to make such a big leap to become today’s
“neoconservatives.” They have merely switched to a different strategy to
achieve the same goal: the rule by racially pure Jews over a racially
mixed society.

The fact is that after the Palestinian intifada began in October 2000,
the Jews in France and the rest of the Western world have realized that
nowadays the danger to their interests and their project comes primarily
from Islam and from young African immigrants, both Arabic and black.
Their aim is to strengthen the modern race-mixing and race-blending
society, which they have contributed so much to establish in our country
of France. But this mosaic now threatens to break up into separate
communities, and this the Jews do not want. They want no separate
identities or separateness at all, except a separate Jewish identity and
Jewish separateness. Former Marxists in France such as Alexandre Adler,
André Glucksmann, and Pascal Bruckner thus support nowadays, along with
Alain Finkielkraut, the right-wing, pro-Washington, pro-Zionist party of
Nicolas Sarkozy. And yet they have not become French patriots. They
react only for the exclusive benefit of Jewry, asking, as American Jews
proverbially do on every issue: “Is it good for the Jews ?”

“Tolerance” as a Weapon

The members of the Jewish sect are the most proselytizing people on
earth, but unlike Christians or Muslims, who dream of converting all
peoples of all races to their faith, the Jews have no plan to convert
the world to their own faith, Judaism, but simply to encourage other
nationalities to give up their national and religious identities – and
live only for the goal of “tolerance.” The unceasing campaigns to blame
all Whites for slavery, colonialism, the plundering of the Third World
or for Auschwitz have no other purpose than putting the opponent on the
defensive, and getting him on his knees not by violence but via guilt.
When the Jews are the only people left on earth who are keeping their
faith and their traditions, they will finally be recognized by everyone
as God’s “chosen people.”

Their “mission” (and Jews frequently use this term “mission”) is to
disarm the other peoples, to dissolve anything which is not Jewish or
Jewish-controlled, to grind the people down to a powder for making a new
identity-free work force, and thus to favor a universal “peace” among
the peoples who have no more “divisive” identities.

As their prophet Isaiah said: “The wolf shall dwell with the lamb, the
tiger will rest with the kid, the lion and the ram shall live together,
and a young child will lead them” (Isaiah 11: 6-9). The Messiah, coming
from Israel, and awaited for three thousands years, will establish anew
the kingdom of David and will give the Jews an empire over all the
earth. And certain Jewish texts explicitly call for this.

Jews are therefore continuously encouraged to campaign, in whatever
society they inhabit, in order to promote the unification of the world –
and thus to also hasten the arrival of their promised and cherished
Messiah. Propaganda is a Jewish specialty, and it is no coincidence that
Jews become so influential in all the media. In their hands, the
concepts of “tolerance” and “human rights” have become incredibly
efficient weapons of white guilt and accusation against the majority
culture. In fact, it is not through Jewish-sounding names or a Jewish
physical appearance that we can best recognize Jews, but rather from
what they write and say wherever they are on earth.

Selective Amnesia and Fabulation

Many Jews, as we know, played an absolutely huge role in the Soviet
tragedy 1917-1991 and the thirty million deaths that marked this era.
Let us remember that Karl Marx was born into a Jewish family and that
Lenin himself had a Jewish maternal grandfather, that Leon Trotsky, the
Bolshevik founder and head of the Red Army, was born a Bronstein, while
Kamenev (real name: Rosenfeld) and Zinoviev (real name: Apfelbaum) were
running the two Bolshevik-conquered capitals of Moscow and St.
Petersburg. But the list of Jews who stood out in the mega-crimes of
Communism is endless. It must be said and it must be repeated: Jewish
officials and Jewish torturers bore a very heavy responsibility in this
tragedy. The “perfect” world they concocted and which was supposedly
“historically inevitable” turned out from the very beginning to be a
nightmare for the Russian population. It was not until 1948 when the
Jewish intellectual elite began distancing itself from the Stalinist
government, and this was only because Stalin had launched his
“anti-Zionist” campaign, meant to purge pro-Israel Jews from senior
leadership positions.

This indisputable Jewish guilt for the gigantic crimes of Bolshevism is
now systematically being shoved down the Memory Hole (the phrase from
George Orwell’s 1984). In Alexander Solzhenitsyn’s 2002 book Two
Centuries Together, the Nobel Laureate and 11-year veteran of the
Bolshevik gulag expresses outrage that Jewish intellectuals were still
refusing to recognize their ethnic responsibility in the slaughter of
millions of Christians. Solzhenitsyn also denounces modern Jews who pose
as victims of an “antisemitic” Bolshevik government when that government
was in fact heavily Jewish and Jews were among the worst perpetrators.

This selective amnesia is necessary for a people who ceaselessly
proclaim their “innocence” of any provocative acts, as we regularly note
in their writings, for example in an editorial in Israel magazine of
April 2003, “the first Israeli monthly magazine in the French language”
written under the name of a certain André Darmon.

He wrote: “To kill a Jew or a child makes God cry, for we are
exterminating [in the Jew] the bearer of universal ethics and innocence.”

No less!

With this mindset of absolute innocence Jews cannot conceive bearing any
responsibility for their atrocities. Jews are only victims, only
“scapegoats” in an evil and hostile world. But very soon the Messiah
will punish the “wicked” and will restore the victimized sons of Israel
to their full rights.

Nevertheless, in this same Israel magazine editorial, a certain
Frederick Stroussi asserted that the Nazi government was worse than the
Stalin regime. He quoted the cruelties he claimed were perpetrated by
certain SS men. For example, we learn from Stroussi that the Latvian SS
man Cukur’s hobby was to toss Jewish babies in the air to shoot them in
their head as in skeet shooting. He also writes of other episodes, such
as the rape of children by the SS before they killed them. The Second
World War has certainly stimulated the fertile imagination of the
children of Israel.

Or perhaps this imagination is once again a case of the Jews’ own
“projection” syndrome, that is, accusing others systematically of one’s
very own crimes as a matter of consistent PR policy: always attack. We
know in fact – even if the media never speak about it – that many Jews
and their rabbis are involved in the felony crime of pedophilia (see
Psychanalyse du Judaisme, 2007).

And murdering a child would seem to be more a Jewish specialty than a
characteristic of the SS mind. The revelations of tenured professor
Ariel Toaff of Bar Eilan University in Israel – the son of the former
Grand Rabbi of Rome – and buttressed in February 2007 by his 147-page,
heavily footnoted, scholarly work Pasqua di Sangue [ Blood Passover] –
reveals proof of ritual murder among some Ashkenazi Jews (Jews of
Eastern European origin).

Emotional Fragility

We outsiders are thus supposed to understand that the sufferings of Jews
cannot be compared to those of any others. As a consequence, we are
supposed to get as indignant as they do when a serious historian such as
Stephane Courtois states (in the preface of his famous Black Book of
Communism): “The death of a Ukrainian child of Kulak origin [ from the
independent farmer class] who is deliberately forced to starve to death
by the Stalinist government is as significant as the death of a Jewish
child in the Warsaw ghetto.” These simple words were enough to provoke
the ire of Frederic Stroussi who declares he was “stunned” by such an
affront. Such a remark, according to him, was “despicable” and
represented a vulgar attack against Israel: “What does this comparison
have to do here?” he writes. “Why do we have to use the slaughter of a
Jewish child to transmit this underlying, false and hateful rumor that
the Jews overshadow all other victims of totalitarianism and monopolize
all the attention on themselves?”

The author of the article, as we can notice, reacts in a outraged and
totally disproportionate way to the modest and certainly justified
intentions of the level-headed historian Stephane Courtois. Stroussi
demonstrates here the “great intolerance to the frustration” which are
so characteristic of the Jewish intellectual. Such reactions are clearly
not “normal.”

We note that Israel magazine is a monthly magazine designed for the
Jewish community and that, consequently, one can hardly accuse Frederick
Sroussi of lying to goyish readers, or hiding from the goyim the true
nature of Bolshevism and the supposedly malefic cruelty of the SS. His
discourse here does not correspond to any false dialectic, as
anti-Semites claim, but here, in this magazine by and for Jews, he is
reflecting, as a Jew among Jews, writing to Jews, the very essence of
their soul: 1) We are always innocent – and 2) Jewish lives are more
valuable than those of others.

There is an “attack anti-Semitism” that stems from a failure to
understand the Jewish identity and only sees deliberate perfidy where
there is in reality a genuine existential anxiety, one generated by a
deep psychological dysfunction.

Hysterical People

The Jews have never dared to collectively approach the mirror on their
inner lives represented by Freudian psychoanalysis, a prism through
which the Jews claim to see all humanity, but which, on closer analysis,
sheds far more light on the specific neuroses of Judaism.
Psychoanalysis, like Marxism, is a “Jewish science” and a product of the
Jewish mind. It was therefore logical to wonder how this Freudian
“discovery” corresponds to Jewish specificities.

The answer was not initially obvious to the author, and it took the
reading and analysis of hundreds of books of all kinds, mostly written
by Jews themselves, for him to realize that the searing question of
incest stands at the throbbing heart of the Jewish question, and not
theoretically either.

Jewish mothers do love their sons, as is well known, but outright incest
is at the origin of a well-known mental illness – one that especially
afflicts Jews – called “hysteria.” Incest attracted early the attentions
of Freud while he was developing his theories. The parallels between
Judaism and hysterical pathology are quite natural.

Jewry is well-known for these syndromes: Hysteria, depression,
introspection, amnesia, manipulation, pathological lying, ambivalent
identity, prophetic deception, sexual ambiguity, and so on. Every Jewish
symptom is found in hysteria.

Freud, as a loyal Jew, merely projected the traits of a specific
community onto the rest of humanity. In reality, there is no “Oedipus
complex” but rather an Israel complex (all Jews together technically
being Israel, not just the Near Eastern state). In fact, Jews do not
seem to really wish to discuss the topic of incest within their
families. On the other hand, all the psychiatrists mention: “The
hysterical woman so much wants a child from her father or her doctor
that she can persuade herself that she is pregnant by one of them and
thus develops a ‘nervous pregnancy.’”

It is interesting that all Jewish writers use the same term to refer to
the coming of their Messiah, namely, the “delivery” of the Messiah. The
whole Jewish community, we must understand, is “the wife of God” (the
Shekhinah of the Kabbalist) who is some day supposed to give birth to
the Messiah, and thus the whole of Jewry is indeed suffering from a
“nervous pregnancy” not unlike that found in nervous, hysterical women.

Karl Kraus, the Austrian Jewish journalist who did not agree with Freud,
wrote sarcastically: “Psychoanalysis is the mental illness of which it
claims to be the cure.” But the right and the best formula can be stated
in ten words: “Judaism is the disease that psychoanalysis is meant to cure.”

The Sexual Revolution

After Freud, other Jewish thinkers came along who produced a symbiosis
between Freudian doctrine and Marxism. Wilhelm Reich and Herbert Marcuse
preached sexual revolution in order to break down the patriarchal family
and unleash “free sex.” Their theories largely inspired the student
riots of May ’68. The 1970s saw a new wave of Freudo-Marxism and Jewish
women were in the forefront (such as Gisele Halimi and Elisabeth
Badinter in France and Bella Abzug, Betty Friedan and Gloria Steinem in
the USA). As time passed, a series of Jewish-inspired laws appeared, one
after the other, designed to dissolve the family. In France, a
Neuwirth-promoted law legalized the contraceptive pill (1967), then came
the challenge to the authority of the father as head of the household
(1970), then divorce by mutual consent (1974) and the “right” to
abortion promoted by “Holocaust survivor” Simone Veil (1975). A great
wave of movie porn accompanied this “liberation” from traditional family
values. Here we are compelled to note that Jewish producers and film
directors play a very important role in the sex film industry. (See my
La Mafia Juive [The Jewish Mafia], 400 pages, 2008). Parallel to this,
the Freudian concept of bisexuality favored the acceptance of overt “gay
pride” and homosexuality.

A War Machine against Humanity

In fact, the only tangible results of this moral “liberation” was the
systematic demoralization and criminalization of the white man, who is
denounced tirelessly in movies, literature and history as the cause of
all the planet’s ills and of the collapse of the West. The appeal of
egalitarianism – as intended by Jewry – tends to level all ethnic
differences and identities and brings about their slow destruction.

Yitzhak Attia, director of French-language seminars at the Yad Vashem
Holocaust institute in Tel Aviv wrote this himself in the same issue of
Israel magazine:

{quote} Even if reason tells us, even shouts with all its force the very
absurdity of this confrontation between the small and insignificant
people of Israel [i.e, all Jewry worldwide, not just “the State of
Israel”] and the rest of humanity… as absurd, as incoherent and as
monstrous as it may seem, we are engaged in close combat between Israel
and the Nations – and it can only be genocidal and total because it is
about our and their identities. {endquote}

You read it right : Between the Jewish people and the rest of humanity
the struggle can only be “genocidal and total.” The “peace” which Israel
intends to confer is no more and no less than “genocide,” the warrant
for the execution of all humanity – except for those allowed to live as
cultureless slaves.

The Neutralization of the Devil

The question is whether the aggressiveness of Judaism can be neutralized
in order to save humanity from its evils, evils that could prove even
more serious than Marxism such as psychoanalysis and the ideology of
globalism. First of all, we must face the facts: After all these
centuries of mutual misunderstanding, the antisemitic Christians, the
Muslims, and Hitler have all failed to resolve the Jewish question. The
fact is that the Jews feed on and grow off the hatred they have
engendered among all the peoples of this world. This hatred, it must be
said, is vital for their survival and for their spiritual genetics. It
has allowed them for many centuries now to close ranks within their
community against an external enemy, while other civilizations have
disappeared.

For their part, the rabbis spare no efforts to keep their gene pool
Jewish. And so even a renegade Jew remains a Jew, and therefore it is
perfectly useless to attempt to leave the Jewish prison community.
Judaism is indeed a prison. Claiming that a Jew cannot ever stop being
Jewish works in favor of Jewry’s survival.

Our mission must be to accommodate these sick among us, because the Jews
are not “perfidious” people as much as they are sick people to be cured.

Jews are to be loved individually and sincerely in order to free them
from the prison in which they are locked. Only then will they become
free from the cult’s grip – and from the threat they pose to themselves
and to all humanity.

Only then we will become free from this grip, and at the same time, they
will free themselves from the evil inside them that threatens all mankind.

Source: http://storage.canalblog.com/88/46/516490/47626479.pdf

Hervé Ryssen

Hervé Ryssen is the author of Les Espérances planétariennes
(Levallois-Perret: Éditions Baskerville, 2005), Psychanalyse du judaïsme
(Levallois-Perret: Éditions Baskerville, 2006), Le Fanatisme juif
(Levallois-Perret: Éditions Baskerville, 2007), La Mafia juive
(Levallois-Perret: Éditions

Catholic church slams Israel razing of its property

http://www.france24.com/en/20131105-catholic-church-slams-israel-razing-its-property

  05 November 2013 - 21H34

Catholic church slams Israel razing of its property

{photo} Latin Patriarch of Jerusalem Fuad Tawwal stands amongst the
ruins of a Palestinian home, on November 5, 2013 {end}

AFP - The head of the Roman Catholic church in the Holy Land protested
Tuesday against Israel's demolition of a church-owned property in
annexed east Jerusalem, saying it eroded chances for peace.

"This act is against the law, against justice and against humanity,
against any ideology upon which peace can be built and increases
segregation and hate," Latin Patriarch of Jerusalem Fuad Tawwal told
journalists at the site of the demolition.

Israeli security forces and bulldozers arrived at the house at 5:00 am
(0300 GMT) on Monday with a previously unseen demolition order, claiming
it had been built without a permit, according to its residents -- a
family of 14.

But Tawwal said the property, on Jerusalem's southeastern edge close to
the West Bank city of Bethlehem, had been standing since before 1967,
when Israel seized Arab east Jerusalem in the Six-Day War.

"We didn't receive any orders for the demolition" beforehand, Tawwal added.

"This is holy land and always will be, and the interior ministry, the
(Jerusalem) municipality and Israeli organisations knew it belonged to
the patriarchate."

Tawwal said the church would appeal to Israeli and international courts
over the demolition and had already complained to the interior ministry
and the municipality.

He said it was the first time the Jewish state had demolished property
belonging to the church.

The Association for Civil Rights in Israel (ACRI) said on Tuesday that
the city was starting proceedings for the mass demolition of Palestinian
homes in other parts of east Jerusalem.

"Over the past few days, hundreds of families in the Ras Hamis and Ras
Shahada neighbourhoods received notices that the Jerusalem municipality
has requested the issuance of demolition orders on their homes because
they were built without legal permits," it said in a statement.

Jerusalem municipality's spokesman could not immediately be reached for
comment.

(11) Sephardic leader Rabbi Ovadia Yosef: Non-Jews exist to serve Jews - JTA
http://www.jta.org/2010/10/18/news-opinion/israel-middle-east/sephardi-leader-yosef-non-Jews-exist-to-serve-jews

Sephardi leader Yosef: Non-Jews exist to serve Jews (2010)

By Marcy Oster

October 18, 2010 10:40pm

JERUSALEM (JTA) — Israeli Sephardic leader Rabbi Ovadia Yosef in his
weekly Saturday night sermon said that non-Jews exist to serve Jews.

“Goyim were born only to serve us. Without that, they have no place in
the world; only to serve the People of Israel,” he said during a public
discussion of what kind of work non-Jews are allowed to perform on Shabbat.

"Why are gentiles needed? They will work, they will plow, they will
reap. We will sit like an effendi and eat," he said to some laughter.

Yosef, the spiritual leader of the Shas Party and the former chief
Sephardi rabbi of Israel, also said that the lives of non-Jews are
protected in order to prevent financial loss to Jews.

"With gentiles, it will be like any person: They need to die, but God
will give them longevity. Why? Imagine that one’s donkey would die,
they’d lose their money. This is his servant. That’s why he gets a long
life, to work well for this Jew,” said the rabbi, who recently turned 90.

An audio recording of some of the rabbi’s remarks was broadcast on
Israel’s Channel 10.

The American Jewish Committee condemned the rabbi’s remarks in a
statement issued Monday.

"Rabbi Yosef’s remarks — suggesting outrageously that Jewish scripture
asserts non-Jews exist to serve Jews — are abhorrent and an offense to
human dignity and human equality,” said AJC Executive Director David
Harris. "Judaism first taught the world that all individuals are created
in the divine image, which helped form the basis of our moral code. A
rabbi should be the first, not the last, to reflect that bedrock
teaching of our tradition."

Marcy Oster is a JTA correspondent in Israel. She worked at the
Cleveland Jewish News for nearly 12 years and was senior staff reporter
when she made aliyah in 2000. She has won several awards for her writing
from organizations including The Press Club of Cleveland, Society for
Professional Journalists, Women in Communications and the American
Jewish Press Association.

(12) Rabbi Ovadia Yosef, Sephardic Kingmaker of Israeli Politics, Dies
at 93 - Forward

http://forward.com/articles/185141/rabbi-ovadia-yosef-sephardic-kingmaker-of-israeli/?p=all

Rabbi Ovadia Yosef, Sephardic Kingmaker of Israeli Politics, Dies at 93

Revered Shas Leader Turned Underclass Into Potent Force

By Nathan Jeffay

Published October 07, 2013.

JERUSALEM — Ovadia Yosef, the rabbi responsible for turning religiously
observant Sephardic Jews from a marginalized minority into one of
Israel’s most politically powerful groups, has died at age 93.

Yosef was widely revered as a kind of living saint during his lifetime.
He inspired adoring love songs extolling his virtues, and his death is
expected to further cement his iconic status in the ultra-Orthodox
Sephardic community which he led.

But Yosef is being mourned far beyond the ultra-Orthodox sector, thanks
to enormous emphasis he placed on religious outreach in a way that
Israel had never seen before. In terms of courting the non-Orthodox, he
was the closest that Israel had to the late New York-based outreach
pioneer, Menachem Mendel Schneerson, the Lubavitcher Rebbe.

There is one other similarity between Yosef and Schneerson. Both left,
upon their death, a massive power vacuum in their movements and
uncertainty among followers about whether or how it could be filled. [...]

Yosef maintained his preference for ritual leniency throughout his life.
Unlike his Ashkenazi counterparts, he accepted, if grudgingly, the
practice of women wearing pants and enthusiastically embraced the
innovation of bat-mitzvah celebrations for girls.

In 1973 he revolutionized Israel’s treatment of Ethiopian Jews by
dismissing the longstanding Ashkenazi practice of questioning their
Jewishness, ruling that they could be presumed to be descendents of the
Ten Lost Tribes. He also eased treatment of agunot or “chained” women,
whose husbands refuse or are unable to grant them a religious divorce.

After a decade as chief rabbi, Yosef lost a ballot for re-election in
1983 to Mordechai Eliyahu, his adversary on numerous issues of religious
philosophy. Then, in 1984 he catapulted himself into politics as leader
of the embryonic Shas party. In taking this step, he received help from
the Ashkenazi Haredi leader Eliezer Shach, but the party quickly became
independent of the Ashkenazi Haredi community. [...]

Yosef’s religious approach enabled Shas to work comfortably in both
right-wing and left-wing governments. The party went with the flow,
tracking the national mood on the issue of peace with the Palestinians.

To the shock of Ashkenazi Haredim, in 1992, Shas joined the government
of Labor’s Yitzhak Rabin. This was the very government that, in the eyes
of many Orthodox Israelis, went on to commit the ultimate act of
treachery, namely negotiating with the Palestinians and launching the
Oslo peace process. But despite Yosef’s particularistic worldview and an
attitude of superiority he maintained toward non-Jews, he believed in
negotiations and territorial withdrawal in return for peace.

Yosef expressed this view as early as the 1970s, when he reasoned that
for the supreme religious value of saving Jewish lives it was
permissible to negotiate with Arab states and even concede territory, so
long as security experts approved any concessions. He had been chief
rabbi during the Yom Kippur War and dealt personally with the plight of
many agunot whose husbands were missing and presumed dead. The
experience made him a dove.

That said, he didn’t always sound dovish. In comments that seemed to
refer in general terms to Arabs, Yosef said in 2001: “’It is forbidden
to be merciful to them. You must send missiles to them and annihilate
them. They are evil and damnable.” He later claimed that he was only
referring to terrorists.

In 2010 he drew widespread criticism, including from the U.S. State
Department, after he described Palestinian Authority President Mahmoud
Abbas and the Palestinian people as “our enemies and haters… May they
vanish from the world, may God smite them with the plague, them and the
Palestinians, evil-doers and Israel haters.” He then sent out a
conciliatory message, writing to then-Egyptian President Hosni Mubarak
that he wanted to see Israel talking to Abbas’ Palestinian Authority.
“My position has been known and clear for decades, on the importance of
achieving peace while preserving the security of the nation of Israel,”
he assured Mubarak.

While the apparent contradiction between his stances on peace and Arabs
has been much discussed, there was no real mystery behind it. He
employed a provocative way of speaking on a wide range of topics,
including secular schools where children become “evil,” Finance Minister
Yair Lapid, whom he likened to the Biblical villain Haman, and the
religious-Zionist Jewish Home party, which he called a “home for
gentiles.” In the post-Oslo era of widespread pessimism about the peace,
Yosef tapped in to this mood and expressed his frustrations. [...]

(13) Weeping Jewish seminary students tear their shirts, mourning death
of rabbi Ovadia Yosef

http://uk.reuters.com/article/2013/10/07/uk-israel-rabbi-idUKBRE99608S20131007

Influential Israeli rabbi Ovadia Yosef dies, aged 93

(Reuters) - Rabbi Ovadia Yosef, an Iraqi-born sage who turned an Israeli
underclass of Sephardic Jews of Middle Eastern heritage into a powerful
political force, died on Monday at the age of 93, plunging masses of
followers into mourning.

By Jeffrey Heller

JERUSALEM | Mon Oct 7, 2013 1:22pm BST

Dubbed Israel's Ayatollah by critics who condemned many of his
pronouncements as racist - he likened Palestinians to snakes and said
God put gentiles on earth only to serve Jews - Yosef was revered by many
traditional Sephardic Jews as their supreme religious leader.

Through the Shas (Sephardic Torah Guardians) party he founded in the
early 1980s, Yosef, regal in his gold embroidered robes and a turban,
also wielded unique political influence from his modest apartment in
Jerusalem.

"The people of Israel lost one of the wisest of a generation," Israeli
Prime Minister Benjamin Netanyahu said in a statement. "Rabbi (Yosef)
was a giant in Torah and Jewish law and a mentor to tens of thousands."

At its height, Shas - now in the opposition - held 17 of parliament's
120 seats. For years, Yosef, as its leader, served as political
kingmaker whose party could make or break Israeli coalition governments.

Yosef's political messages were sometimes mixed: he viewed the occupied
West Bank, captured in the 1967 Middle East war, as part of the Biblical
Land of Israel, but in a challenge to mainstream rabbis, he said it was
permissible to cede land to prevent bloodshed.

Although Shas served in governments that pursued peace talks with the
Palestinians, he voiced strong anti-Arab sentiments in sermons to
devotees in Israel and abroad.

"Abu Mazen and all these evil people should perish from this world,"
Yosef, referring to Palestinian President Mahmoud Abbas, said in a
sermon in 2010. "God should strike them with a plague, them and these
Palestinians."

Yosef also drew fire from Israelis when he once suggested that six
million Jews died in the Nazi Holocaust because they were reincarnated
souls of sinners.

Abbas, meeting Israeli legislators in the West Bank after news of
Yosef's death, asked them to convey his condolences to the rabbi's
family, said a Reuters reporter who was present. Abbas resumed peace
negotiations with Israel two months ago.

BIBLICAL SCHOLAR

Yosef's heavily Arabic-accented Hebrew may have been difficult to
understand, but Shas members followed his political policy
pronouncements and the Biblical religious edicts as if they were divine
commandments.

His major work, "Responsa, Yabia Omer", is a 10-volume collection of his
rulings on questions pertaining to Jewish law and customs.

Weaving a new social fabric in a Jewish state dominated by a so-called
elite of Ashkenazim, or Jews of European descent, Yosef oversaw the
establishment of Shas-run religious schools and charity institutions
that drew a new generation into his rabbinical fold.

His soft-spoken cadre of young Sephardic Orthodox activists, nattily
attired in black business suits and neckties, helped to reshape their
community's self-image as an Israeli second class.

Outside Yosef's home, weeping Jewish seminary students, in a traditional
sign of mourning, tore their white shirts with a razor blade. Hundreds
of thousands are expected to attend his funeral later on Monday in
Jerusalem.

"How will the world run without the sun? How will the world run without
the moon? What will be of us? Who will lead us? Who will take his
place?," lamented Shas legislator Arye Deri.

Israel's Magen David Adom ambulance service said its crews were busy
treating people who fainted in synagogues and at Jerusalem's Western
Wall, a Jewish holy site, after learning of Yosef's death.

Born in Baghdad, Yosef arrived in Jerusalem when he was four and was
ordained as a rabbi at the age of 20. In 1947, a year before Israel's
founding, Yosef went to Cairo, where he headed its rabbinical court and
became Egypt's deputy chief rabbi.

In 1950, Yosef returned to Jerusalem, serving as a judge in religious
courts that deal with family matters and divorce and served as Israel's
chief Sephardic rabbi from 1973 to 1983, a post now held by his son
Yitzhak, one of his 11 children. [...]