From Attack! No. 52, 1977
THE JEWISH PROBLEM is as old as the Jewish race. Over three thousand years ago the Jews were formed as a racial and national community in Egypt. There the former slave Joseph had parlayed his talents for necromancy and grain-speculation into a virtual dictatorship at the side of the Pharaoh. “As for the people, he reduced them to serfdom from one end of the land to the other” (Genesis 47:21). Then Joseph threw open Egypt to his Jewish brethren: “You shall feed on the fat of the land” and “the best that the land of Egypt offers is yours” (Genesis 45:18, 20).
When a more national-minded Pharaoh turned the tables on the Jews they were forced to flee, but not before relieving the Egyptians of their gold and silver (Exodus 12:35–36). And so the pattern of Jewish history was set: from outcasts to fellow-citizens, then trusted advisers, and finally, ruthless masters. Then follow the persecutions, pogroms, and expulsions which have won for the Jews so much undeserved sympathy.
The great mass of American Whites seems indifferent to the Jewish question. This is not to say that Americans are unmindful of the Jews — far from it. The Jews are presently more prominent in American life than they have ever been before, and they feel less need to dissimulate and disguise the outward traits which have traditionally brought upon them suspicion and dislike. A name change or a nose job is no longer the prerequisite for social and political acceptance by Gentiles. On the contrary, to qualify as unprejudiced in today’s America, non-Jews must appear amenable to Jewish jokes, Yiddish slang, kosher hotdogs, and Israel bonds.
Doubtless this increased visibility of Jews and Jewish characteristics is a good thing, for in the long run White Americans cannot fail to be struck by the alien nature of the Jew. Unfortunately, in the non-White racial chaos which disfigures present-day America the fact that the Jews are just as alien to Western society as are Negroes and Orientals tends to be lost on all too many men and women of our race.
One important factor in the general ignorance of the Jewish problem is a widespread misconception as to the nature of the Jewish religion. Most Americans seem to think of Jews primarily as adherents of Judaism, the religion of the Old Testament. For these Americans, Jewish radicals with their beards and bombs, Jewish businessmen with their sharp practices, or Jewish Zionists with their questionable loyalties are fair game. But the pious Jew of the synagogue, head bowed in prayer to the tribal god of Abraham, Isaac, and Jacob, is a figure all too often accorded tolerance and even respect.
America’s — and the world’s — Jewish problem makes it a necessity that we understand the Jews and Judaism thoroughly. If it is recognized that the destructive phenomena which accompany the Jewish presence in non-Jewish societies — Marxism, Freudianism, Zionism, and so on — spring from the Hebrew race-soul and are of a piece with the writings and rituals of that quintessential manifestation of the Jewish soul, Judaism, a great deal of confusion about the nature of the Jewish problem will be eliminated.
What, indeed, is Judaism? In the first place, Judaism is a system of beliefs and practices which are profoundly alien to the spirit of our race. Most Westerners will have some notion of the alienness of Judaism through a superficial acquaintance with the various trappings of Jewish ritual: prayer shawls and phylacteries; morbid, Levantine chants; the obligatory yarmulkas; and so forth. The guttural sounds and mysterious script of Hebrew will strike most Americans as strange, as will the physiognomies and modes of dress of Judaism’s more tradition-bound adherents. Yet even these indications of Jewish differentness are only symbolic of the profoundly anti-Western essence of Judaism.
Contemporary Israelis immersed in the study of the Talmud, the most authoritative collection of Jewish religious law. Blasphemous references to Jesus in the Talmud, now cheerfully acknowledged by Jews, have not been a bone of contention in “ecumenical” discussions in which Jews and their fifth-columnists in the Christian clergy have attempted to tailor traditional Christian theology and liturgy to Jewish desires.
Although the translations of the Old Testament into Western tongues are not without evidences of Judaism’s alien essence, it is perhaps understandable that they should have been so well received in the West. The Old Testament took on an altogether different tone in the Latin of St. Jerome, the German of Martin Luther, and the English of the King James Version. Not infrequently, these translations differed even in meaning from the original Hebrew and Aramaic. Thus, the injunction to “love thy race-kin” in the Hebrew became “love thy neighbor” in Western Bibles.
The same impulses which led European painters and sculptors to depict Biblical personages with Nordic rather than Semitic features led Western Christians to ascribe their own mentality and behavior to Old Testament figures. As one Jewish writer, Susan Taubes, observed, “The Old Testament has had the benefit of the most sublime spiritualization through centuries of Christian interpretation.” In fact, Jews have reacted to this Western tendency with a certain bitter humor. As a Jewish character in a story by contemporary Jewish writer Cynthia Ozick puts it, “Please remember that when a goy from Columbus, Ohio, says ‘Elijah the Prophet,’ he is not talking about Eliohu hanovi! Eliohu is one of us, a folksmensh running around in second-hand clothes. Theirs is God knows what. The same biblical figure, with exactly the same history, once he puts on a name from King James, comes out a different person.”
The religion of the Jews arose among Semitic nomads in the Near East, on the desert fringes of what American Egyptologist James Breasted called the “fertile crescent.” This area was fertile in more than fruit and grain, for a bewildering and repellent array of orgiastic fertility cults sprouted and flourished there, often involving ritual masturbation and sodomy. Elements of these perverse rites inevitably found their way into the religious practices of the Jews.
- The elaborate and bizarre nature of the circumcision rite, with its oral-genital contact, as practiced by Jews through the ages makes it clear that circumcision’s limited hygienic advantages were not the controlling factor in its adoption by the Hebrews. Numerous sayings of the rabbis give proof of the exaggerated regard in which Jews have always held the rite. The Talmud boasts, “So great is circumcision that but for it the Holy One would not have created the universe.” (Nashim: Nedarim)
The conviction has been growing among Biblical scholars unbiased by considerations of piety that the rigid strictures against unnatural sexual practices in the Old Testament and the conception of Yahweh as a pure, sexless desert god are an outgrowth of the situation of the Jews after the Babylonian exile (587–538 B.C.). In line with this view, the sexual ethics of post-exile Judaism grew out of the need for sexual self-discipline necessary to ensure national and racial survival in a period of dispersion. Regulations against homosexuality and birth-control inhibited any Jewish tendencies toward decline in population, while stringent prohibitions against racial intermarriage (still enforced in modern Israel) attempted to safeguard the Jews from assimilation.
That the prescriptions of Old Testament Judaic law on sexual matters are strictly functional, and, indeed, are in constant tension with normal Jewish predilections, is evident from later Jewish law. The Talmud, the most authoritative and influential source for Jewish law, is replete with sexual considerations of a nature repellent to Westerners. As Rabbi Adin Steinsalz, a contemporary Talmudic scholar admits, “After you have learned the right passages in the Talmud, you have learned about every perversion, in the greatest detail.”
The Talmud regards bestiality as no bar to matrimony. In the section of the Talmud entitled Yabmuth (59a), a woman who has copulated with a dog is pronounced fit for marriage to a Jewish priest. (A dog-priest, perhaps?) Children three years and one day old are considered suitable for intercourse (Yabmuth 57a). “Is there anything permitted to a Jew which is forbidden to a heathen? Unnatural intercourse is permitted to a Jew” (Sanhedrin 58b). And so it goes, throughout the gigantic work of which Jewish law claims, “Yahweh himself studies the Talmud standing, he has such respect for that book” (Mechillah).
Modern writers have emphasized the vast differences between the Western ethic of courtly love and the purely pragmatic approach of contemporary Jews in matters romantic. Psychoanalyst Ernst van den Haag writes in The Jewish Mystique that love “as an esthetic exhilaration and a romantic feeling never made much of a dent on Jewish attitudes toward the body or toward the opposite sex. Love or ‘sweet suffering’ was too irrational. If you want her, get her . . .”
According to the American sociologist John Murray Cuddihy, Sigmund Freud, the Jew who “invented” psychoanalysis, sensed the organic relationship between Western concepts of love and other Western attitudes and institutions, and he was repelled by it. Our culture’s traditional romantic attitudes and customs have been grievously undermined by Freud’s and his Jewish followers’ insistence on the primacy of a sexuality divorced from reproduction and even from love. In the light of the Talmud, the sexual and excretory obsessions of modern Jewish writers and psychologists become more understandable.
An aspect of Judaism even more consistently emphasized in Jewish religious writings than the fascination with sex is the insistence on the Jews’ privileged status as a special people, a “chosen people.” No race, religious group, or nation has succeeded in institutionalizing the conception of its own superiority in its religious beliefs and practices to the extent the Jews have.
Each morning, every Orthodox Jew in the world thanks his god “who has not made me a goy, a slave, or a woman,” in the words of the prayer. (Goy is a particularly slighting Jewish name for non-Jews.) According to the Jewish conception, Yahweh, who saw fit to elevate the Jews above all the other nations, is not merely the tribal god of the “chosen” race, but the Lord of all creation. As they see it, their god is the God of the Gentiles, the God for the Jews.
It must be stressed that this theological notion, for the Jews, does not derive its importance from a heightened consciousness of an obligation to the Divinity. The meat of the doctrine, for Jews, is Israel’s sanctity, not God’s. Passages in the Old Testament referring to Israel’s divine election are customarily interpreted in an allegorical sense by Christians, who take them as presentiments of a beatitude and salvation accessible to all men. For believing Jews, however, lines such as, “For the nation and kingdom that refuses to serve you [Israel] shall perish, such nations shall be utterly ruined” (Isaiah 60:12). are justifications for a frenzied chauvinism.
The Talmudic literature abounds in legally binding characterizations and definitions of the status of the people of Israel. “Heaven and earth were created only for the sake of the Jewish people” (Vayikra Rabba 36). “You [the Jews] are human beings, but the nations of the world [goyim] are not human beings, but beasts” (Baba Mezia, 114b). “Yahweh created the non-Jew in human form so that the Jew would not have to be served by beasts. The non-Jew is consequently an animal in human form, and condemned to serve the Jew day and night” (Midrasch Talpioth, 225-L).
To allow Jews to deceive non-Jews as to their beliefs and practices, Jewish law provides sanction for secretiveness, perjury, and conspiracy. The Talmud mandates that “Every goy who studies the Talmud and every Jew who helps him in it ought to die” (Sanhedrin 59a, Aboda Zara 8–6, Szagiga 13). The Kol Nidre (“all vows”) prayer, beloved of the Orthodox, condones violations of oaths and vows, whenever necessary or convenient. Jews who testify against other Jews before non-Jewish authorities are to be executed.
- Prohibition against mesira, the cooperation of law-abiding Jews with Gentile authorities where Jewish criminals are involved, remains in force in Jewish law. The Talmud mandates death for moserim, or informers: “It is permitted to kill a Jewish informer everywhere!” (Schulchan Aruch, Choszen Hamiszpat 388). Rabbi Kahane’s condemnation is all the more vitriolic since the Jewish religion allows Jews to lie while under oath. The Kol Nidre, recited each year by observant Jews on the eve of Yom Kippur, sanctions oath-breaking: “All vows, oaths, promises, engagements, and swearing, which, beginning this very day of reconciliation until the next day of reconciliation, we intend to vow, promise, swear, and bind ourselves to fulfill, we repent beforehand; let them be illegalized, acquitted, annihilated, abolished, valueless, unimportant. Our vows shall be no vows, and our oaths no oaths at all” (Schulchan Aruch, Edit. 1, 136). The clipping above is from the front page of the Jewish Press for December 24, 1976.
Interestingly enough, the letter of Jewish law is often neglected or even violated in Israel, at least in matters not pertaining to the determination of an individual’s membership in the Jewish people, still firmly in the hands of the rabbis. This indifference to the observance of every jot and tittle of the laws of the Sabbath is perfectly acceptable to the vast majority of the world’s religious Jews.
Besides, theologically-minded Jews have new worlds to conquer. Not satisfied with having created and maintained Judaism as a supple tool for the advancement of the Jewish race, they now seek to enlist Christianity in the same cause. If it was enough for Christian clergymen to pronounce the Jews innocent of Christ’s crucifixion ten years ago, now they must fully espouse the aims and policies of Israel in order to avoid the stigma of “anti-Semitism.” Ever on the lookout for new frontiers of effrontery, Jewish leaders are increasingly demanding that Christians incorporate the idea that the Jews are a “chosen people” in Christian theology!
The essence of Judaism should now be clear: it is not a religion or an expression of piety in the Western sense, but a codified, formalized program of Jewish self-promotion. In this regard perhaps it is fitting to let a [ethnic] Jew, Baruch Spinoza, have the last word: “Thus the love of the Hebrews for their country was not only patriotism but also piety and was cherished and nurtured by daily rites until, like their hatred of other nations, it was absolutely perverse (as it well might be, considering that they were a peculiar people and entirely apart from the rest). Such daily reprobation naturally gave rise to a lasting hatred, deeply implanted in the heart: for of all hatred, none is more deep and tenacious than that which springs from extreme devoutness or piety, and is itself cherished as pious.”
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