Protocolz Menu
|
WHEN VICTIMS
RULE,
A Critique of Jewish Pre-eminence in America
Source: JTR
Website
18. [Part
1]
THE ACCUSATION OF ANTI-SEMITISM
"Surely Jews understand
that in identifying an anti-Semite
one
must
use a sum-of-all-its-parts test.
If it is yellow, has a four-foot neck,
spots,
and
little horns, it is a giraffe."
--
Jewish comedian Jackie Mason and Jewish lawyer Raul
"If you want to understand anti-Semitism,
read the Old
Testament." -- George Orwell
"So long as there is
a single anti-Semite in the
world, I shall
declare with pride that
I am a Jew." --
Ilya Ehrenburg, Jewish
Russian author, (in DERSHOWITZ,
p. 14]
"Fighting anti-Semitism
seems to be for some Jews more
important than any other
expression of Jewishness ...
The
danger appears when one
becomes dependent upon them
for
one's identity, so that
one begins to need anti-Semitism."
"For some Jews and perhaps
some of the Jewish leadership,
the
fear is that if anti-Semitism
completely disappears then the
Jewish community might
erode or dissolve." Stanley Rothman,
"And if real peace does
come to Israel, the question
will be
asked:
Can we, and how do we,
survive without an external
enemy?" Avraham Burg, head of the Jewish Agency,
"The assumption
of an eternal anti-Semitism
... has been adapted
by a great many unbiased
historians and by even a greater
number of Jews. It is
this odd coincidence which makes
the
theory so very dangerous
and confusing. Its escapist
basis is
in both instances the
same; just as anti-Semites understandably
desire to escape responsibility
for their deeds, so Jews, attacked
and on the defensive,
even more understandably, do
not wish to
under any circumstances
discuss their share of responsibility."
Hannah Arendt, Origins, p. 7
(Jewish historian)
"The
discounting of anti-Semitism
is itself anti-Semitic."
Evelyn
Torton Beck, 1982, p. xxii
"[Jewish
psychologist Jules] Nydes argues
that such individuals
[representing
the "paranoid masochistic character"]
tend to see
themselves
and groups within which they
identify as victims who are
being
persecuted. This sense of persecution
derives partly from
unconscious
feelings of guilt. The paranoid
masochistic person
engages
in aggression against others
because he or she expects
to
be attacked. His aggression,
which is accompanied by feelings
of self-righteousness,
is rarely satisfying. Indeed,
he can often
achieve
gratification only when he is
punished, and the punishment
is
interpreted as confirming his
preconceived sense of
persecution
... The typology is suggestive.
[Jewish psychoanalyst]
Theodore
Reik, who was Nyde's teacher,
suggested that a 'paranoid
masochistic' personality structure
is modal among Jews."
--
Stanley Rothman and S.
Robert Lichter, Jewish authors,
1982, p. 133
"I felt that the
bigotry always blamed on those
who said anything
negative
about Jews was equally visible
on the other [Jewish]
side of the fence." Evelyn Kaye, (Jewish author, p. 114)
"Privilege
does not relieve the vulnerability
to prejudice."
Michael
Paul Sacks, concluding his
article
about
the "privileged" Jewish occupational
elite
in modern Russia, and non-Jewish
hostility to it,
1998,
p. 266
"For
all my life, I have never felt
any substantial anti-Semitism,
and
was
rather indifferent to the Jewish
community. Then something clicked,
and
I thought, Well, I am over 40,
I have made a successful career,
I
have made a forturne. But what
will tell my children when I
am 70?"
--
millionaire Leonard Nevzlin,
upon becoming president of the
Russian
Jewish Congress [GORODETSKY,
L, 5-23-01]
"We should be able to
discuss Jews and their Jewishness,
their
virtues or their vices,
as one can any other identifiable
group
without being called
an anti-Semite. Frankness does
not feed
anti-Semitism; secrecy,
however, does." Kevin Meyers,
(British
journalist), p. 26
"Telling the truth
is not anti-Semitic. Am I right?"
Joe
Wood, (African-American)
"It seems that
[poet Allen] Ginsberg had traced
an obscenity in
the dust of a dormitory
window; the words were too shocking
for the Dean of Students
to speak, so he had written
them on a
piece of paper which
he had pushed across the desk
to my
husband: 'Fuck the Jews.'
... 'He's a Jew himself,' said
the Dean.
'Can you understand his
writing a thing like that?'
Yes, Lionel
could understand; but
he couldn't explain it to the
Dean."
Dianna
Trilling, (Jewish author)
in BLOOM, p. 302
The foundation of
modern Jewish identity is an
ideological subscription to
a presumed irrevocable omnipresence
of irrational "anti-Semitism."
Jewish defense to this threat
is the common denominator that
creates cohesion among even
the most disparate peoples of
worldwide Jewry. "Being Jewish" -- above all else, as archaic religious
convictions have fallen to the
wayside -- is still conceived
to be the noble bearing of special,
continuous persecution at the
hands of the rest of the world.
This conviction -- traditionally
understood by Jews to be borne
as punishment by God for transgressions
against covenantal law -- has
been the core of Jewish religious
belief in their diaspora. Non-Jews
are an important part of this
world view. To the traditional
Jewish perspective, says Mark
Zborowski and Elizabeth Herzog:
"the goyim represent, quite literally, an
act of God. When they are
persecutors
they are also instruments of
justice, punishing the Jews
for transgressing
the Law, and in any case they
do not know better."
The Jew, noted Israel
Zangwill in 1893, "looks upon
the persecutor merely as the
stupid instrument of an all-wise
Providence." [ZANGWILL, I.,1998,
p. 62]
The notion
that Jews, scattered throughout
the world, are collectively
victims at the hands of all
others [i.e., today categorized
as "anti-Semitism"), is a conceptual
framework, originally religiously
based, that actually precedes authentic history and is self-fulfilling.
The foundation to understand
the Jewish victim complex can
be found in their Torah (the
Old Testament), for example
in Deuteronomy 28. What is today
called anti-Semitism was originally
conceived as God's punishment
of the Jewish people:
"And the Lord shall
scatter thee among all people
from one end of
the earth unto the
other ... And among these nations
shalt thou find
no ease, neither shall
the sole of they foot have rest:
But the Lord
shall give thee there
a trembling heart, and failing
of eyes, and sorrow
of mind. And they
life shall hang in doubt before
thee; and thou shalt
fear day and night
and have none assurance of thy
life ... and thou
shalt be only oppressed
and crushed always."
It is clear that the
Jewish conception of being continuously
"persecuted" originates in religious
conviction. As Jewish psycholanalyst
Theodore Reik notes:
"The
masochistic attitude of ancient
Israel was recognized at least
in their
in
their relationship with God,
whose punishment they took as
deserved
without
complaint. They considered also
the cruelty with which they
were
treated
by their powerful neighbors
as punishment for their sins,
especially for
deserting
their God. The paranoid attitude
in the form of an idea of grandeur
is
obvious in the Jewish claim
of being the 'chosen people.'
There is even
even
a subterranean tie between the
masochistic and the paranoid
attitude in
the
idea that God chastises those
whom He loves. Such an exceptional
position
has been claimed by the Jewish
people since ancient time."
[REIK,
T., 1962, p. 230-231]
When emptied of purely religious
content in modern times, the
grand idea of "Jewish punishment
by God" is reduced to its areligious
backbone: "Jewish persecution
by non-Jews." The deep belief
of the omnipresence of this
is held by even secular Jews
with as much conviction as any
religion. And for most modern
Jews this secular worldview
still subliminally clings to
the original Judaic paradigm:
among other things, Jewish insistence
upon a moral superiority above
others. Throughout history,
hostility for Jews, noted Charles
Liebman and Steven Cohen, reinforced
"their ethnocentric image as
a 'chosen people' -- the special
animus of non-Jews towards Jews
demonstrate [d] the truth of
the Jewish claim that they were
different, privy to a special
status in divine creation --
in short, superior to Gentiles."
[LIEBMAN/COHEN, p., 36] In Jewish
eyes, the evidence for such
a self-congratulatory perch
is (aside from Old Testament
referral) to be found most recently
in the Holocaust -- the terrible
fruition of traditional canon,
the proclaimed "most unique"
of human-inflicted atrocities
for which all non-Jews are held
to be, in abstract, guilty.
And all Jews, innocent.
The combined
post-Holocaust Jewish emotions
of shame, guilt, fear, and anger
have reconstituted a renewed
and roiled Jewish identity that
reaffirms and pledges its conceptual
distance from the rest of the
world. Yet Jewish canon, both
religious and secular, now militantly
demands the pseudo-religious
interpretation of the Jewish
Holocaust to be sacred, for
everyone; the Jews who were murdered
in the context of World War
II (and not non-Jews) are likewise hallowed.
The sheer gravity and allegedly
incomparable scope of the mass
killings of Jews is also proclaimed
to render today's Jews -- genetic
inheritors of the Tragedy of
tragedies -- beyond moral reproach.
Jews are held blameless, irresponsible.
Then, now, and across history.
The framework
for this Jewish moral dialectic
against the non-Jewish Other
rests upon "anti-Semitism,"
the age-old vehicle for Jewish
punishment by God, still conceived
as a metaphysical residue of
hatred attested to by even secular
Jews (post-Holocaust) in the
ruins of an otherwise rejected
Jewish religion. Underscoring
the idea that it is the concept
of Gentile hostility that most
effectively binds Jews so tightly
together, "When there is no
anti-Semitism," candidly admits
Menachem Revivi, director general
of an Israeli support office,
"it's much harder to maintain
your Judaism." [HYMAN, M., 1998,
p. 85] "[Jewish mythology declares
that] anti-Semitism is a mystifying
disease," note Charles Liebman
and Steven Cohen, "one with
perhaps many permutations and
with diverse origins, but at
root one that is fundamentally
irrational. This irrationalism
only compounds the innocence
of the Jewish victim." These
two authors, both Jewish, then
feel obliged to add: "It is
not our intention to challenge
the truth of these myths, we
subscribe in good part to most
of them." [LIEBMAN/COHEN p.
33] "And who are the anti-Semites?"
asked Milton Steinberg, "The
mentally sick, the embittered,
the frustrated, the sadists.
And if they are not sick, then
they are worse, they are unprincipled
and conscienceless." [STEINBERG,
M., 1951, p. 122]
In the political
context of the modern nation
of Israel, even its areligious
state ideology -- Zionism --
includes Orthodox Judaism's
old conviction of an omnipresent
'anti-Semitism" in all non-Jews
to be central to its identity
dogma. "Like the Nazi ideologues,"
wrote Jewish anti-Zionist William
Zukerman in 1960, "the Zionists
take it for granted the Jews
are a foreign and inassimilable
element in the body of all non-Jewish
people ... [and] that hatred
for the Jews is something instinctive
and mystical, forever engrained
in the subconscious of every
non-Jew, which can never be
eradicated or cured." [ZUKERMAN,
p. 63]
"It is impossible
to comprehend the largely irrational
nature of [anti-Semitism], says
popular Jewish polemicist Alan
Dershowitz, "...The important point is that Jews are not to blame for anti-Semitism.
Anti-Semitism is the problem
of the bigots who feel, express,
and practice it. Nothing we
do can profoundly affect
the twisted minds of the anti-Semites."
[DERSHOWITZ, p. 102, 101]
In a 1995 book about
anti-Semitism in Japan, scholar
David Goodman noted that "since
anti-Semitism as we are defining
it has nothing to do with Jews,
much less 'Semites,' we will
neither hyphenate nor capitalize
the term." [GOODMAN, p. 11]
Another Jewish scholar, Daniel
Pipes, in a book dismissing
as nonsense a variety of conspiracy
theories, outlined his own personal
lens to understand the world,
saying, "I spell [antisemitism]
in lower case, without a hyphen
(not anti-Semitism), to signal
that it refers to an ideology
and to imply that the phenomenon
has almost nothing to do with
the actions of Jews." [PIPES,
D., 1997, p. 27]
"The term Jew has
been used as a term of abuse,
a curse and an accusation for
centuries," says Irene Bloomfield,
a Jewish psychotherapist, "It
expresses the anti-Semite’s
virulent and unreasoning hatred
and contempt and has so often
been the preliminary of attacks,
pogroms, persecution, and death
... The Jews had thus been an
archetypical bad object and
universal enemy from time immemorial."
[BLOOMFIELD, p. 26]
"Among most anti-Semites,"
adds another Jewish psychotherapist,
Mortimer Ostrow, "we found that
their irrational hatred was
the expression of primary process
thinking, that is, thought that
is driven by feeling and not
subjected to the discipline
of reason, logic, and reality
testing." [OSTROW, p. 176] Early, and prominent, Zionist Max Nordau
declared that "the anti-Semitic
accusations are valueless, because
they are not based on a criticism
of real facts, but are merely
due to the psychological law
according to which children,
savages, and malevolent fools
make persons and things against
which they have an aversion
responsible for their sufferings.
Pretexts change, but the hatred
remains. The Jews are not hated
because they have evil qualities;
evil qualities are sought for
in them because they are hated."
[HERTZ, J., 1954]
"Anti-Semitism,"
says prominent (Jewish) historian
Barbara Tuchman, "is independent
of its object. What Jews do
or fail to do is not the determinant.
The impetus comes out of the
needs of the persecutors." [CUDDIHY,
p. 24] "We all know that anti-Semitism
really has nothing to do with
Jews," says scholar Susannah
Herschel, "It can flourish even
in places where no Jews live." "The psychic needs of the Christians
-- and not the actual characteristics
of Jewish life," asserts Todd
Endelman, "give anti-Semitism
its power and appeal." "Jewish
hatred is one-sided," adds Ruth
Wisse, "... and functions independent
of its object." "Anti-Semitism is oblivious to Jewish
conduct," declared the Jerusalem
Post in 1990, "it is independent
of the very presence of Jews."
[all: LINDEMANN, 1997, p. xvii]
"The existence of
anti-Semitism and the content
of anti-Semitic charges...,"
wrote Daniel Goldhagen in his
best-selling 1996 book about
Germany and the Jews, "are fundamentally
not
a response to any objective
evaluation of Jewish actions
... anti-Semitism draws on cultural
sources that are independent of the Jews' nature
and actions." [Goldhagen's
emphases; FINKELSTEIN, N.,
1998, p. 11] "Let's face it,"
wrote Harry Golden, ""anti-Semitism
can't possibly be explained;
it can merely be recounted."
"Understand and explain the
problem [of anti-Semitism] as
much as you may," said Lewis
Naimier, "there remains a hard,
insoluble core, incomprehensible
and inexplicable." [LINDEMANN,
p. 11]
In Jewish folklore,
even intra-community jokes reflect
the same theme of Jewish categorical
innocence as the cause of anti-Semitism.
In the following case, it is
a Jewish-created defamation
of Poles and Poland: a "Pollock"
joke:
"A
few months after the end of
World War I, the premier of
Poland
had a meeting with
President Woodrow Wilson. 'If
you don't meet
our nation's demands
at the peace conference,' warned
the premier,
'I foresee great troubles
ahead. The Polish people will
be very
angry, and they'll
go out and massacre the Jews.'
'And
if your demands are
met?' asked Wilson.
'In
that case,' responded the premier,
'my people will be delighted.
They'll go out in
the streets and get drunk --
and then they'll massacre
the Jews.'" [NOVAK/WALDOKS,
1981, p. 60]
"When it comes to the millions of Jews who faced liquidation
in Hitler's Europe," says Jewish
author Michael Medved,
"historians
make little effort to figure
out what, precisely, the victims
had done
to make
Der Fuehrer so terribly angry.
With racial and religious antagonisms,
we understand
that rage can flourish with
no basis in reality." [MEDVED,
M.
11-12-01]
"Jews don't cause anti-Semitism,"
declares Jewish novelist Ann
Roiphe, "nothing provokes it,
it's always there ... The object
of gentile racists and nationalist
hate, chameleon-like, takes
on the shape of that moment's
Jew." [ROIPHE, A., 1992, p.
40] "The notion that anti-Semitism
can be, in the slightest degree,
the fault of the Jews," proclaims
well-known Jewish author Cynthia
Ozick, "is in itself -- even
when it crops up, as it frequently
does among Jews -- a species
of anti-Semitism." [CUDDIHY,
p. 24]
Eventual
New York Times Executive
Editor A. M. Rosenthal and reporter
Arthur Gelb put the standard
Jewish theme this way:
"The
circumstantial evidence is that
anti-Semitism is a mental disorder,
because
the
anti-Semite sees certain human
beings not as human beings but
as objects. They
are
reflections of his own needs
and passions and his inability
to recognize them for
what
they are is such a severe form
of irrationalism as to be a
symptom of
mental
malfunction. The anti-Semite
suffers from a fear of demons,
but since he
is
not aware of his fear is convinced
of the reality of demons --
a clinical example
of
paranoia." [ROSENTHAL/
GELB, 1967, p. 65]
"Not only does anything
Jews do or refrain from doing
have nothing to do with anti-Semitism,"
notes a non-Jewish scholar,
John Michael Cuddihy, with incredulity
and exasperation, "but any attempt
to explain anti-Semitism by
referring to the Jewish contribution
to anti-Semitism is itself an
instance of anti-Semitism!"
[CUDDIHY, p. 24]
Such widespread Jewish
Orwellian doublethink loops
of logic to fend off blame and
responsibility for their historical
deeds stems from the old Chosen
People syndrome itself, popularly
secularized as an impenetrable
fortress of denial against all
non-Jewish (or Jewish) critical
attack, an intellectual ghetto
with locked gates: by self-edict
declared separate, blameless,
unaccountable, and completely
untouchable. "This reductio ad absurdum," observes Cuddihy,
"has stunning implications.
It means that Jews have not
been causal agents in their
own history ... They did not
act and interact causally and
historically with other groups
in history. Morally blameless,
the Jews ... were outside of
history, aspiring to ... 'angelism.'"
[CUDDIHY, p. 24]
This outrageously
ahistorical perspective is reflected
in a comment by Elie Wiesel
about the defining Jewish event
of the 20th century: "The Holocaust
is beyond politics and beyond
analogies." [ELLIS, M., 1990,
p. 76]
In the modern Jewish
community post-World War II,
notes Jewish critic William
Zukerman, "criticism and self-criticism
which | | |