During the 1918-1923 Civil War, the Bolsheviks mercilessly killed those opposed to Communism and committed acts of excessive savagery intended to instill fear. Historian Eustace Mullins had this to say:
"The orgy of murder, torture and pillage which followed the Jewish triumph in Russia has never been equaled in the history of the world...
The Jews were free to indulge their most fervent fantasies of mass murder of helpless victims. Christians were dragged from their beds, tortured and killed.
Some were actually sliced to pieces, bit by bit, while others were branded with hot irons, their eyes poked out to induce unbearable pain....
Some were nailed to the ceiling by their fingers or by their feet, and left hanging until they died of exhaustion....
Others were chained to the floor and hot lead poured into their mouths.
Many were tied to horses and dragged through the streets of the city, while the mob attacked them with rocks and kicked them to death."
Pregnant Christian women were chained to trees and their babies cut out of their bodies." ~ Eustace Mullins, The Secret Holocaust
In 1932-3, the years of the great famine which followed the forced collectivisation of the land, I travelled widely in the Soviet Union, writing a book which was never published. I saw entire villages deserted, railway stations blocked by crowds of begging families, and the proverbial starving infants. . . . [T]hey were quite real, with stick-like arms, puffed up bellies and cadaverous heads. I reacted to the brutal impact of reality on illusion in a manner typical of the true believer. I was surprised and bewildered ~ but the elastic shock-absorbers of my [Communist] Party training began to operate at once. I had eyes to see, and a mind conditioned to explain away what they saw. This “inner censor” is more reliable and effective than any official censorship.
[T]he construction of the eschatological redemption in terms of the total eradication of the nations, or at least in association with such an expectation, has a potential of shaping a violent personality and might contribute to. . . a violent mind-setting. For if one is hoping for God’s redemption soon to come, and is inspired by the idea of a total vanquishing of Israel’s enemies as an essential part of that redemption, one’s violent inclinations are not entirely suppressed and in a sense they are being fostered. (Emphasis added.)
. . . demonstrate the abyss of hostility and hatred felt by medieval Jews toward Christians. And we have here not only hatred, but an appeal to God to kill indiscriminately and ruthlessly, alongside a vivid description of the anticipated horrors to be brought down upon the Gentiles. These pleas are formulated in a series of verbs ~“swallow them, shoot them, lop them off, make them bleed, crush them, strike them, curse them, and ban them. . . destroy them, kill them, smite them. . . crush them [again], abandon them, parch them” ~ and in the best alphabetical tradition, the string of disasters the poet wishes for the Gentiles goes on and on.
(“[on God’s command] we. . . utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain”), 3:4-7, 7:1-5 (“thou shalt. . . utterly destroy them”), 7:14-26 (“thine eye shall have no pity”), 20:10-17 (“thou shalt save alive nothing that breatheth”) and 25:19. Disdain for ordinary labor ~ to be performed by Esau and Edom, but to be exploited by Israel
Some two-and-a-half millennia after Ahasuerus, the Jews still celebrate on their most joyous holiday the vengeance he allowed them: “sl[aughter] of their foes seventy and five thousand,” including “both little ones and women,” and hanging not just of the man who gave the advice, but of all ten of his sons. It was an occasion of “light, and. . . joy, and honour,” and of “gladness and feasting.” Id., 8:11-17, 9:13-28.
Oh how [the Jews] love the Book of Esther, which so nicely agrees with their bloodthirsty, revengeful and murderous desire and hope. The sun never did shine on a more bloodthirsty and revengeful people than they, who imagine themselves to be the people of God, and who desire to, and think they must, murder and crush the heathen. And the foremost undertaking which they expect of their Messiah is that he should slay and murder the whole world with the sword.
“Jews need enemies in order to survive. . . . [I]n the absence of Jew-hatred, Judaism is undergoing a slow death. . . . We want to be loved, and we want Judaism to survive intact. . . . [T]hese are incompatible desires. . . . Why do we endure? Because we’re hated.” (Emphases added.)
Bialik calls them “scorpions” for good measure. The father’s “whispered syllables,” meanwhile, audible only to his adoring son, are “pure prayer and law, the words of the living God.” The poem nowhere acknowledges the common complaint that the Jews encouraged Slavic alcoholism, which brought in revenue, exposed peasants’ remaining assets to foreclosure, and made them easier to control.
Thus the long cycle of violence:
(a) Throughout the middle ages, the Ashkenazim prayed for divine extermination of the goyim, as described in Two Nations;
(b) The attitudes reflected in such prayers were reflected as well in speech, conduct and demeanor, plainly intelligible to the goyim themselves, as described both in Two Nations and at greater length in Three Thousand Years;
(c) Jews as slave-traders and arendars, in Chaim Bermant’s words, “sow[ed] a terrible harvest of hatred”;
(d) Peasants responded by killing Jews in great numbers in revolts and pogroms over the centuries; and
(e) Jews as Bolsheviks ultimately responded, in Cantor’s phrase, with “Jewish revenge.” That revenge consisted of mass murder on a scale far beyond any theretofore imposed on Jews by Christians, or on the civilians of any European nation by their own government.
Judaism [swung] radically to become a religion without history by not later than the second century A.D. . . . By and large the Jewish blackout on historical writing continued into the nineteenth century. . . . What was not blotted out was diminished and narcotized into a recital of unprovoked victimization [of Jews]. . . .
When [the] Jewish tradition of an often violent antagonism to Christians and Gentiles came to light “the general Jewish public was not only outraged but genuinely astonished,” so well had its spokesmen succeeded in convincing themselves and everybody else of the non-fact that Jewish separateness was due exclusively to Gentile hostility and lack of enlightenment. . . . [T]his self-deceiving theory . . . actually amounted to a prolongation and modernization of the old myth of chosenness. . . .[xviii]
On one occasion I witnessed an encounter between a [Palestinian] driver and [an Israeli] soldier who was taking down the details before confiscating the vehicle and sending its owner away. “Why?” I asked the soldier. “It’s an order ~ this is a Jews-only road,” he replied. I inquired as to where was the sign . . . instructing [non-Jewish] drivers not to use it. His answer was . . .: “It is his responsibility to know it, and besides, what do you want us to do, put up a sign . . . and let some anti-Semitic reporter . . . take a photo so he can show the world that apartheid exists here?” (Emphases added.)
Yet during the Great Plague of de-kulakization, it was not thousands but millions of peasants who lost both their ‘right of living’ and the ‘right to live’. And yet all the Soviet pens (with so many Jews among them) kept complete silence about this cold-blooded destruction of the Russian peasantry. In unison with them, the entire West was silent. Could it be really out of the lack of knowledge? Or was it for the sake of protecting the Soviet regime? Or was it simply because of indifference? Why, this is almost inconceivable: 15 million peasants were not simply deprived of entering the institutes of higher learning or of the right to submit a dissertation, or to occupy nice posts ~ no! They were dispossessed and driven like cattle out of their homes and sent to certain death in the taiga and tundra. And the Jews, among other passionate urban activists, enthusiastically took the reins of collectivization into their hands, leaving behind them an enduring memory of evil. Who had raised their voices in defense of the peasants then? And now, in 1932–33, in Russia and Ukraine ~ on the very outskirts of Europe, five to six million people died from hunger! And the free press of the free world maintained utter silence… And even if we take into account the extreme Leftist bias of the contemporary Western press and its devotion to the socialist “experiment” in the USSR, it is still impossible not to be amazed at the degree to which they could go to be blind and insensitive to the sufferings of even tens of millions of fellow humans. ~ Alexandr Solzhenitsyn, “200 Years Together”
in 1966, when Israel was describing itself as a bastion against Soviet influence in the Middle East, rather than as a magnet drawing it in ~ that “it is outrageous to think that the death of 7 million Ukrainians is somehow less important than the death of 6 million Jews.” We should, he said, “deny the Soviets the ultimate victory of our silence.”
- In 1920 Wilton and Churchill both expressed hope that through Zionism, Jewish energies could be channeled constructively (that is, one is tempted to say, against non-Europeans) rather than destructively (that is, on the same interpretation, against fellow Europeans, their social and economic order, and their royal houses). Hence the title of Churchill’s article. Churchill’s views evolved as Britain descended what Robert Fisk calls “the bloody staircase”—as to which see my companion essay, “On the Origins of the Balfour Declaration.” Note in that essay threats made by both Chaim Weizmann and his protégé Samuel Landman about the destruction Jews might wreak if frustrated as to Palestine. Weizmann wrote of “overthrow[ing] the world,” and Landman of “pull[ing] down the pillars of civilisation,” a metaphor obviously inspired by Judges 16:21-31. Whence came these ferocious energies? Part of the answer involves traditional eschatological doctrines and attitudes toward gentiles, as discussed in the present essay. Another part involves the Jewish population explosion in the Ukraine during the 19th and early 20th centuries. It swamped the occupations traditionally thought suitable and—together with the pogroms that followed the czar’s assassination in 1881—led to massive emigration, heightened revolutionary activity, and other attempts to recover those occupational niches. See, e.g., Subtelny, above, p. 276:
- Similarly, the Soviet Union put Jews in charge of camps for German POWs in the immediate aftermath of World War II. For the torture and killing that ensued, see John Sack, An Eye for an Eye (1993). Sack’s book was denounced by Elan Steinberg of the World Jewish Congress on the CBS program “Sixty Minutes,” Nov. 24, 1993. Steinberg accused Sack of “blackening history,” as if such a thing were possible.back
- For more on Dmitri Panin, see, e.g., David Remnick, “Seasons in Hell: How the Gulag Grew,” the New Yorker, April 14, 2003. A search on his name, in quotation marks, also brings up considerable material. back
- The Law of Return is based on heredity and ethnic affiliation, and ignores issues of religious belief and practice (or lack of either) so long as no other religion has been willingly adopted in lieu of Judaism. Sec. 4A(a) and (b), enacted by Amendment No. 2 (1970) permits qualification through certain Jewish relatives by blood or marriage. Some have suggested connections through which Lenin, and even Stalin, might have qualified. See Dmitri Volkogonov, Lenin, pp. 8-9 (1994) as to Stalin’s suppression of information about Lenin’s Jewish antecedents; compare Robert Service, Lenin: A Biography, pp. 17-21, 28-29 (Harvard University Press, 2000). Stuart Kahan, The Wolf of the Kremlin, pp. 169-71 (1987), alleges that Stalin was married at one point to Rosa Kaganovich, Lazar’s sister. As befits a regime that regularly “blot[ted] out the remembrance of [inconvenient people] from under heaven,” the record is unclear. Some have denied even that Lazar had such a sister. She is depicted, though, in Robert Payne, The Rise and Fall of Stalin, pp. 410-12 (1965), in connection with the apparent suicide of Stalin’s second wife.back
- See, e.g., Shahak and Mezvinsky, Jewish Fundamentalism, p. xix, discussing the centrality of this theme in Lurianic Cabbalism and in the views of its recent followers, including particularly Avracham Yitzhak Hacohen Kook, chief rabbi of Palestine, 1920-35. They quote him: “The difference between a Jewish soul and the souls of non-Jews—all of them in all different levels—is greater and deeper than the difference between a human soul and the souls of cattle.” They add that “according to the Lurianic Cabbala, the world was created solely for the sake of Jews; the existence of non-Jews was subsidiary.” Such tribal narcissism pervades the various teachings discussed by Johann Eisenmenger (p. 9, above), by Shahak in Three Thousand Years, and by Israel Jacob Yuval in Two Nations in Your Womb (pp. 11-12, above). Biblical passages quoted herein, by the way, are taken from the King James Version, but the bracketed reference to penises in Ezekiel 23:20 is based on the Revised Standard Version, where the word is “members.” back
- See also Elisheva Carlebach, liided Souls: Converts From Judaism in Germany, 1500-1750, pp. 212-13 (Yale University Press, 2001)(“Eisenmenger did not fabricate. . .; he quoted accurately and translated literally. . .”); and Henry Hart Milman, The History of the Jews, vol. 3, p. 49 (1871 ed.)(“[Eisenmenger’s] reading was vast, his industry indefatigable. . . . I have never heard his accuracy seriously impeached”). Having granted those points, Katz and Carlebach are left to argue—most indignantly—that Eisenmenger errs by assuming Jews are aware of rabbinical writings and take them to mean what they say. On publica-tion, Eisenmenger’s book was suppressed by official decree; influential Jews had complained that it might lead to the sort of massacres seen just 50 years before in the Ukraine. The English-language version even now has a habit of disappearing from libraries (see, e.g., the online catalogue of the New York Public Library) and is available in many university libraries only online, with access restricted. It is, however, available for purchase in a facsimile edition published in 2006. back
- See Genesis 25:31-34 (Jacob’s taking advantage of Esau’s mortal distress to acquire his birthright—“I am at the point to die,” answered with “swear to me this day”), and the immediately following verse, 26:1, about “famine in the land”; and 27:15-44 (Jacob’s theft of Esau’s blessing by outright fraud). Note the grandiosity of the blessing (Genesis 27:29): “Let people serve thee and nations bow down to thee: be lord over thy brethren, and let thy mother’s sons bow down to thee; cursed be every one that curseth thee, and blessed be he that blesseth thee.” In Genesis 32:28 and 35:10 Jacob is renamed Israel. In Genesis 33:1-13 Esau good-heartedly forgives his twin. Jacob (Israel), though, retains Esau’s birthright and blessing. Esau remains eternally in liine disfavor (see the sources just cited in the text). This continues the subservient status God ordained not just for him, but also for his “nation” or “manner of people,” even before his birth (Genesis 25:23). Esau’s murderous but transitory rage at being defrauded (Genesis 27:41) puts him afoul of the stolen blessing: “[C]ursed be every one that curseth [Jacob!].” Apart from that, Esau’s only obvious fault is naïve trust in his own mother and his own twin. Esau’s “manner of people,” i.e., mere “m[e]n of the field” (Genesis 25:23, 27) can expect little from that twin, who prefers to stay in his tent (id.), “flee[s],” at the mother’s direction, from the victim of his fraud (Genesis 27:43), and deals underhandedly with Laban, the uncle who gives him refuge (Genesis 30:31-43). Jacob is to be “lord over [his] brethren,” and to him even “nations [are called to] bow down.” This foundational myth may be the earliest record of the “hatred and contempt” referred to by Shahak (see p. 7, above). Later Pharisaic contempt for men of the field is discussed in Evron, Jewish State or Israeli Nation?, above, pp. 29-30. Evron thinks the reaction came in the form of Christianity and its spread among the disfavored. For talmudic vilification of Esau, a metaphor for Rome, then Christianity, see http://www.jewishencyclopedia.com/view_friendly.jsp?artid= 457&letter=E. And see Alastair G. Hunter, “(De)nominating Amalek: Racist Stereotyping in the Bible and the Justification of Discrimination,” in Jonneke Bekkenkamp and Yvonne Sherwood, eds., Sanctified Aggression, p. 92 (2003). Hunter writes of the expropriator’s invariable dehumanization—not to say demonization—of those he expropriates. back
- Yuval is a professor of Jewish history at the Hebrew University in Jerusalem and was a visiting fellow in the Council of the Humanities at Princeton University in the spring of 2004. His ventilation of the matters covered in Two Nations has not been uniformly well received. His introduction (p. xiii) quotes Ezra Fleischer’s reaction to an earlier article Yuval wrote on the same themes: “This article is of the type that it would have been better had it never been written; and once written—it would have been better had it never been published; and once published—it would have been better had it been forgotten as quickly as possible.” Another version of those last five words is “sentenced to oblivion.” See Israel Shamir, “A Yiddishe Medina,” available online. Compare the discussion of din moser at p. 20, above.back
- This is one of the milder translations. Others include “totally impure and evil” and “totally satanic.” (See generally Eisenmenger as to such matters.) Yisrael Meyerowitz, “Hasidic Primary Works in English Translation” (2004, available online) says that “due to the difficult homiletic style of most primary Hasidic works, a mere translation will not properly convey the author’s intent.” (Emphasis added.) Three Thousand Years (esp. chs. 2 and 5) might suggest that the supposed futility of “mere translation” is quite intentional, allowing simultaneous (a) practice of the “virtue of hate,” (b) denial to outsiders—especially gentile authorities—that any such thing is actually meant, and (c) assertion that any outsider who perceives hostility does so only because of the anti-Semitism imputed to all gentiles. back
- See also, e.g., BBC News, July 18, 2004 (“[Prime Minister Ariel] Sharon said that his advice to French Jews was that moving to Israel was ‘a must and they have to move immediately.’ * * * A week ago, President Jacques Chirac rushed to condemn an apparently anti-Semitic attack on a Paris train that turned out to be a hoax”); Jewish News Weekly of Northern Calif., July 23, 2004 (“Three months after an arson fire that their son has admitted to igniting charred their home, Rabbi Yosef and Hinda Langer are turning their lives right side up again”); Agence France Presse, Aug. 30, 2004 (“French police confirmed that a man arrested in connection with what was first believed to be an anti-Semitic arson attack on a Jewish social center a week ago was a Jewish man who had worked there. . . ”); Associated Press, Sept. 19, 2004 (reporting that Kerri Dunn, a professor at Claremont McKenna College in California, was convicted of attempted insurance fraud after spray-painting her own car with anti-Semitic slurs); cbsnewyork.com, Oct. 19, 2004 (reporting that Olga Abramovich was caught after a spree of painting swastikas through Jewish sections of Queens and Brooklyn, and that her motives were not as might appear); and an FBI notice issued in mid-Sept. 2005 for Adam Pearlman, a/k/a Abu Suhayb Al-Amriki, Abu Suhayb, and Yihya Majadin Adams, wanted for questioning about “Al Qaeda” terrorist threats against the U.S. Pearlman’s grandfather, with whom he had lived, was Carl K. Pearlman, M.D., a prominent Orange County, Calif. urologist and Anti-Defamation League board member. See also note xi, below.back
- As to Zionist false-flag terrorism, designed to look like the work of others and (generally) to create the appearance of external threats, see, e.g., By Way of Deception and The Other Side of Deception (including plot to assassinate Pres. George H.W. Bush and frame Palestinians for the crime after Bush froze loan guarantees for Israel); Ari Ben Menashe, Profits of War:Inside the Secret U.S.-Israeli Arms Network (1992)(S.S. Achille Lauro attack, successfully blamed on Palestinians, and an attempt to blow up an El Al airliner in England, successfully blamed on Syria, after which “Margaret Thatcher closed down the Syrian embassy in London”); Patrick Seale, Abu Nidal: A Gun for Hire (1992)(City of Poros ferry attack, successfully blamed on Palestinians, assassinations of Palestinian moderates, shooting of Israeli ambassador Shlomo Argov in London in 1982 to provide pretext for invasion of Lebanon); Naeim Giladi, Ben Gurion’s Scandals: How the Haganah and the Mossad Eliminated Jews (1992, available online) (Israeli bombing of synagogues and libraries in Baghdad in the early 1950s to stampede Iraqi Jews into moving to Israel, and a scheme to paint an airplane in Egyptian colors and use it to bomb Israel); Abbas Shiblak, The Lure of Zion (1986)(bombing of Iraqi Jews); Wilbur Crane Eveland, Ropes of Sand: America’s Failure in the Middle East (1980)(same, also Israeli sinking of U.S.S. Liberty in June 1967: Eveland was a high-level CIA official in the region); Cdr. Elmo H. Hutchison, Violent Truce (1956) (Hutchison was the American chairman of the Israeli-Jordanian Joint Armistice Commission, which the Israelis walked out of in 1954, taking as their pretext killings that appear to have been false-flag); Stephen Green, Taking Sides: America’s Secret Relations With a Militant Israel (1984), and Living by the Sword (1988); Rabbi Moshe Shonfeld, The Holocaust Victims Accuse: Documents and Testimony on Jewish War Criminals (1977)(Haganah’s blowing up of S.S. Patria in Haifa harbor in 1940 to embarrass British over policy on Jewish immigration to Palestine, falsely blamed on Masada-style mass suicide of passengers, who would otherwise have been taken to safety in Mauritius); Washington Report on Middle East Affairs, Nov. 2002 (Israeli false-flag attempt to assassinate John Gunther Dean, once himself a Jewish refugee, and by then U.S. ambassador to Lebanon, in 1980); Barbara Crossette, “Who Killed Zia?” World Policy Journal, fall 2005 (Dean’s accusation in 1988, when he was U.S. ambassador to India, that Israel assassinated Pres. Zia ul-Haq of Pakistan and Arnold Raphel, then U.S. ambassador to Pakistan, by sabotaging their plane—following which Dean was declared mentally unstable and relieved of his office); Procuraduria General de la Republica de Mexico, Boletin No. 697/01 (Oct. 12, 2001)(attempt by Israeli agents to bomb the Mexican legislative palace a month after 9/11); Alfred M. Lilienthal, The Zionist Connection II, ch. 10 (1982, available online) (Lilienthal, a lawyer who advised the U.S. delegation at the founding of the UN, is mostly concerned with overt Israeli terrorism that the American and European media refuse to acknowledge as such, but also describes letter bomb campaigns that he thinks were false-flag); Margaret Truman, Harry S. Truman (1973)(reporting Zionist attempts to assassinate Pres. Truman, various of his aides, and British politicians such as Anthony Eden and Ernest Bevin with letter bombs); Robert I. Friedman, The False Prophet (1990) (Israeli plan to use Rabbi Meir Kahane’s Jewish Defense League to embarrass U.S.- Soviet relations by assassinating Soviet diplomats in the U.S.); George W. and Douglas Ball, The Passionate Attachment (1992)(same: the senior Ball was undersecretary of State in the 1960s); many sources on the blowing up of the King David Hotel on July 26, 1946 by Irgun Zvai Leumi agents disguised as Arabs; and Rokach herself, above, on such subjects as the 1954 Lavon Affair, in which Israeli agents bombed USIS libraries, theaters and other sites associated with the U.S. and U.K. in Cairo. This list is hardly exhaustive; nor perhaps could the subject ever be exhausted.back
- At the same time, of course, it’s perfectly acceptable—no evidence whatever of bigotry—to use terms like “Islamofascism,” or to trace problems to the very nature of some religion (so long as it’s not Judaism), e.g., the supposed anti-Semitism of such passages as John 8:37-44 and Revelation 2:9—even Luke 10:29-37!—or “jihadist” exhortations in the Koran. Many have remarked on the explosive reaction that would ensue if anyone spoke of Jews in the terms the Talmud uses for gentiles, to say nothing of the terms Maimonides uses for blacks. As to the former, see Eisenmenger. As to the latter, see A Guide for the Perplexed, bk. III, ch. 51 (12th c.); cf. the Talmud tractate Sanhedrin, which as quoted by Eisenmenger (Eng. tr., pp. 105-06) teaches that:
- Hadas, pp. 81-82, quotes a well-known passage from Plato, Laws 942ab (360 B.C.?), which he says provided a model for both Maccabean and then talmudic Judaism:
- Not only have the rabbis reacted indulgently to such verbal expressions. They have also endorsed mass killing directly after the fact, a time when sober second thoughts might be expected. See David Hirst in the Nation, Feb. 2, 2004 (online only) on Dr. Baruch Goldstein’s Purim 1994 massacre of 29 Palestinians and wounding of scores more, children included, by machine-gunning them in the back as they bent heads-to-ground in prayer (whereupon Israeli troops killed 25 more as the survivors rose to retaliate):
- See id. at p. 43 for a similar statement by the head of a yeshiva near Nablus, Rabbi Yitzhak Ginsburgh, that a Jew’s killing non-Jews does not constitute murder in the Jewish religion. Ginsburgh wrote this in his contribution to a book of essays praising Baruch Goldstein. The interesting point is that “[n]o influential Israeli rabbi has publicly opposed Ginsburgh’s statements.” At p. 63, Shahak and Mezvinsky quote Rabbi Yehuda Amital—whom Shimon Peres considered a moderate and appointed to his cabinet in 1995—as saying “our war is directed against the impurity of Western culture and against rationality as such.” (Emphasis added.) back
- The term “Greek Catholic” refers to the Ukrainian Greek Catholic (or “Uniate”) church formed in 1596 under the rule of Roman Catholic Poland. The rite is Greek Orthodox, but the church recognizes the pope. At the time of the Bolshevik Revolution it included a substantial proportion of the peasantry at which the holodomor was directed, especially in the western Ukraine. back
- Power is spoken to truth. See Noam Chomsky, “The Fate of an Honest Intellectual,” available online, on how Norman Finkelstein, then a Princeton doctoral candidate, became a non-person there after he exposed as fraudulent Joan Peters’s hugely successful From Time Immemorial (1984), a purported proof that there had been no significant indigenous population in Palestine prior to Zionist settlement. See also Tony Martin, The Jewish Onslaught: Despatches From the Wellesley Battlefront (1993) on what happened when Martin, using Jewish sources, tried to explore the Jewish role in the trans-Atlantic slave trade that arose more or less contemporaneously with the arenda system. Search on the combination of “Mark Roberts” and “Columbia University” as to the ongoing Zionist “witch hunt” at that institution. Search on the combinations of “Juan Cole” and “Yale,” and “Rashid Khalidi” and “Princeton” for Zionist vetoes over faculty appointments. See Paul Findley, They Dare to Speak Out (1985 and subsequent editions) on other academic and political freezeouts. Findley’s first edition also has stories about how Jewish professionals—doctors, lawyers, accountants, etc.—risk destruction of their livelihood if they oppose the official line (as might be predicted by the observations of Moses Hadas in note xiii and the accompanying text, above). Something similar happened to the New York Times, threatening to put it out of business, when Arthur Hays Sulzberger refused in 1947 to run an advertisement by an alter ego of Menachem Begin’s terrorist organization Irgun Zvai Leumi. See Alfred M. Lilienthal, “Book on New York Times Editor [A.M. Rosen-thal] Helps Explain Media Bias for Israel,” Washington Report on Middle East Affairs, June 1989 (avail-able online). See also Victor Ostrovsky, “First-Hand Accounts of Pro-Israel McCarthyism [sic],” Washing-ton Report, Nov. 1997 (available online). Ostrovsky reports threats to the safety of a Montreal law firm’s employees, which forced it to abandon a lawsuit. The suit was based on an Israeli request, televised in Canada, that some “decent” Canadian Jew assassinate Ostrovsky. Ostrovsky also tells of arson that suc-ceeded in burning to the ground his house in an Ottawa suburb. In fairness to the unlamented Joe Mc-Carthy, he never did things quite like those. Again, compare the discussion of din moser at p. 20, above.back
- Such moral inversions are pervasive and seem to form with automatic ease. Three examples: First, Sholem Aleichem’s “Tevye der Milkhiker” (1895) and its adaptations (most notably Fiddler on the Roof) present Jews in the highly anomalous role of lovable Ukrainian peasants. (Compare Subtelny, above, p. 276: “Traditionally the Jews were an urban people. Tsarist restrictions against their movement into the countryside reinforced this condition”). Second, the movie version (1960) of Leon Uris’s novel Exodus (1958) has Jews, per Lee J. Cobb, “beseech[ing]” Palestinians in 1948 to remain on their land—whereupon the Palestinians depart of their own volition, presumably out of gratuitous anti-Semitism. (Compare p. 577 of the novel: “If the Arabs of Palestine loved their land, they could not have been forced from it. . . . The Arabs had little to live for. . . . This [departure] is not the reaction of a man who loves his land.”) Third, rabbinical involvement in the American civil rights struggle of the 1960s presents baffling anomalies. As Shahak puts it in ch. 2 of Three Thousand Years:
- Norman Finkelstein gives some examples of that duality at pp. 2-3 of Image and Reality of the Israel-Palestine Conflict (2d ed. 2003), where he describes the progress of the philosopher Michael Walzer, of the Institute for Advanced Study in Princeton, from (a) defending Israel on the basis of a universal ethic, in Just and Unjust Wars (1977), to (b) defending it, once that became impossible, on the basis that there is no universal ethic, in Spheres of Justice (1983) and Exodus and Revolution (1985), to (c) arguing, in The Company of Critics (1988), that even if there were a universal ethic, a “connected” social critic would still privilege his “own” people. Finkelstein comments that “for Israel’s ‘friends,’ the ring of Walzer’s message is as welcome as it is familiar: to be ‘connected’ is to ask, ‘Is it good for the Jews?’” Compari-sons, of course, run not just to the Gypsy double standards described by Guenter Lewy, but also to the NSDAP slogan “Think with your blood.” The latter parallel has plainly occurred to Finkelstein. He compares Walzer, in the second and third stages of his metamorphosis, to “the fascist ideologues that Julien Benda chastised in The Treason of the Intellectuals” (1969). As to denial of a universal ethic by another prominent defender of Israel, see Hadley Arkes, “The Rights and Wrongs of Alan Dershowitz,” Claremont Review of Books, fall 2005 (available online)(“Dershowitz has insisted that ‘reason’ has no truths to disclose in the realm of morals”). See also Jewish Fundamentalism and Three Thousand Years, both above, for rabbinical pronouncements, not otherwise translated from the Hebrew that could easily pass as expressions of Nazi ideology if certain proper nouns were changed. It appears, by the way, that the comparison between Jews and Gypsies has occasionally intruded on Jewish consciousness, and that the subject is a sensitive one. See Graetz, vol. 5, p. 197. The comparison with the Nazis, of course, is absolutely forbidden, as became clear when the Israeli politician Yosef (Tommy) Lapid told the cabinet that a picture of a suffering Palestinian woman reminded him of his own grandmother. See “Gaza Political Storm Hits Israel,” BBC News, May 23, 2004 (available online)(“referring to the TV picture, Mr. Lapid said he was ‘talking about an old woman crouching on all fours, searching for her medicines in the ruins of her house and that she made me think of my grandmother. I said that if we carry on like this, we will be expelled from the United Nations and those responsible will stand trial at The Hague’ . . .”). Lapid’s remarks produced an uproar. He was reprimanded by Prime Minister Ariel Sharon, and had to deny publicly that he’d intended a comparison of Israel with Nazi Germany. More recently, however, he has returned to the theme. See his article “Stop the Jewish Barbarians in Hebron,” Jerusalem Post, Jan. 17, 2007 (available online)(“[L]iving here among us are Jews that behave toward Palestinians exactly the way that German, Hungarian, Polish and other anti-Semites behaved toward Jews”).bac
- For an excellent ~ and thoroughly disgusted ~ account of the Armenian genocide and the general present-day reluctance to discuss it, see Robert Fisk, The Great War For Civilisation: The Conquest of the Middle East, pp. 316-55 (2005).back