“THE JEWISH CIVILISATION” v3

Vol.3

STRUGGLE FOR EXISTENCE

XXIV. For intellectual existence

In the struggle for intellectual existence Jews had some advantages. They were universally literate since Biblical times. They had respect and admiration for Judaic scholarship. Their scholars travelled extensively and thus their learning knew no frontiers. But it was isolated hermetically from the sciences practiced by gentiles. It had no value outside Judaism. Even cabbalistic astrology has not led them to astronomy and univer­sal sciences as it did lead the Christians. As a result of talmudic studies Jewish intelligence is deductive but not inductive. For them assumption becomes dogma. Seldom are they capable of originality nor are they pioneers. These defects come from an absence of non-sacral philosophy and lack of personalism. Jews tried to draw on Hellenic and Arabic philosophies but they added nothing to them and made use of them only while they flourished among the non-Jews. Wherever gentiles around subsided intellectually so did the Jews, while expulsion of Jews by various countries never led to an intellectual decline. Thus Jewish intellectual existence is dependent on the gentiles.

XXV. For material existence till XIII cent.

Economics is the only aspect of Jewish life that is devoid of sacrality and apriorism—it developed naturally under the influence Of experience and tradition and for these reasons Jews have genuine achievements in this field. Only one aspect of the Jewish civilisation remained here—the duality of ethics.

Emigrating from Palestine for demographic reasons Jews have managed to avoid being slaves—a major and important achievement. They based their material existence on trade. The best Jewish minds have always been engaged in economic activi­ties, while among other peoples trading was left to those less intellectually endowed. Being engaged in universal trade they travelled extensively with and for goods—at first exclusive and expensive ones (spices, amber, silks ets.) that permitted contacts with the ruling classes. The trading routes were gradually expanded and the goods diversified to include slaves, money (lending) and finally all consumer commodities. Where Jews settled some of them engaged in crafts—’initially related to the sacral necessity for certain kinds of food, dress, shoes, dyes etc. They were sometimes viticulturists but never farmers, and when they held land it was to speculate on its value and not to till it. Jews were permanently accused of usury and of selling stolen goods. Their commercial dealings were always a source of conflict with the gentiles.

XXVI. Jewish economics

Ethics precedes economics and the rules of the latter are dependent on the former. Jewish ethics is dual—one for Jews and one for gentiles. When living in the diaspora national economic interests became irrelevant.

Emigration broke up the tribal system and so new economic entities (families) formed as early as a young couple could be­come independent – this leads to economic flexibility. They seldom build houses, never towns. From nomadic times Jews have an inherent contempt for agriculture and even for craftsmanship. As traders they move readily in search for markets. They prefer movable property and even treat realty only as goods to specu­late on.

Collecting interest on money lent was considered immoral by Christians and so Jews monopolised money lending and became exploiters of human misery. They traded with forfeited securities—this is the origin of their land ownership. They in­vented lending of non-existent money (credit) and collecting interest on it. Local Christian trade knew credit only in the form of commission sale, based on mutual trust. It developed on the principle that potentates must not swallow up the weak. In the XIII cent., Christian naval trade was becoming universal (Venice, Florence, Hanse, Armenia). It had an opposite direc­tion of development to Jewish trade, which started from being universal. Overstretching credit, led many Jews to bankruptcy in the XVH cent. However wars among gentiles helped Jewish economics. Financing wars led to their economic recovery. Hav­ing no moral scruples Jews always have the advantege of trading in anything that is saleable: slaves, realty, credit, narco­tics, alcohol, prostitution, war and peace and even Catholic devotional articles.

XXVII. For material existence since XIV cent.

Towards the end of the Middle Ages it became clear that trading in money was to become the major Jewish occupation overshadowing all other forms of trade. They are involved in all money transactions between rulers, in customs, tolls, and mints, and above all in money lending. Usury grew to unbelieva­ble proportions—interest amounting in the XVII cent, to as much as 173% per annum. Increasing in numbers they took to all kinds of trade in local goods. Jewish craftsmanship also in­creased and specialized particularly in Poland where the Jewish population was great. Throughout the countryside they ran inns and trading counters. Complaints about selling stolen goods multiply. By the XVIII cent, they control all trade in Poland. To avoid unemployment they keep on increasing the number of intermediaries in all transactions, but they never take up agri­culture. Poverty of the indigenous population becomes extreme. The greater the Jewish population the poorer the region or country.

Jews invented advertising, which for a long time was con­sidered as immoral by Christians (because it gives undue advantage to the richer competitor). Jews adapted and deve­loped the Roman method of sale by auction. They found much success in competing through lower profits but higher turnover.

Everywhere Jews eventully replace indigenous trade by competition and by justifying the popular opinion that trading is immoral. In Western Europe and America they are less numerous and engage primarily in big finances which they practically control. They have special sentiments for Prussia because of its militarism since it provides wars on which Jews always make money. They author writes in 1945 that German antisemitism is only a minor unpleasantness com­pared with the advantages war gives them and predicts that Jews will soon be friends of Germans again.

XXVIII. State and statehood

Wherever Jews came they asked for the privilege of earn­ing a living, but also for the right to practice their religion. When they settled permanently they took care not to allow themselves to get involved in the local affairs of state or administration as long as the states were officially connected with a religion. They never asked for equal rights—initiative for that came from Christians—but when they attained equality and states became areligious they started to think of their own national entity, of a Jewish state. Palestine was a symbolic fatherland for Jews, but basically theirs was a movable state —they had a state-like organisation with them wherever they settled, a kind of theocracy with no territory and therefore no frontiers—a statehood without a state, an which civil and sacral competences were never clearly separated from each other. Sometimes they dreamt of a state in which they would rule over gentiles. They attempted to form a Judeo-Spain, a Judeo-Lithuania, a Judeo-Russia, a Judeo-Hungary and Judeo- Poland at various times, the programme always including an all out war against the Christian Church.

XXIX. Kahal statehood

Social structure in the diaspora did not require Jews to have a central authority for all Jewry. Messianism provides them with a permanent political orientation in opposition to the host country. Their own organisation may vary with time and place and we know very little aibout it. In Poland as in most of Europe there was a collegial structure known as a kahal or kehillah. Each Jewish community had its own, at least since the XV cent. A Kahal consists of an elected group of ra’bbis. It was responsible for: administration, supervision of members, collection of taxes, jurisdiction, distribution off functions, control over social hierarchy, electoral procedures and executive autho­rity—all in a sacral and very bureaucratic way. This includes all prerogatives of a state.

Kahal enters into all walks of Jewish life and has the power to control everything. Social structure includes the class of moranu, entered by nomination from the kahal, and only morenu are eligible for offices. Thus the kahal was selfperpetuating.

There was no authority above the kahal but rabbis of adjacent kahals used to meet to discuss things of mutual in­terest. A Polish king needing a common representation of Jews ordered in 1581 a country-wide meeting of rabbis, a vaad, In­terference of gentiles was soon discarded and the vaad became useful to Jews only. It became a kahal over the kahals. But there is no evidence for the existence of a supranational Jewish authority. In the ХѴЕП cent, even the vaads were terminated as useless.

Perhaps the best proof that kahals were a form of state­hood was the institution of hazakah—a form of ownership— the right to exploit a certain gentile institution, estate or person. Under kahal supervision Jews would buy and sell among them­selves this privilege and would refrain from dealing with a gentile the hazakah over whom belongs to another Jew.

XXX. Sect of Frankists

The idea of a Judeo-Poland is frequently erroneously attri­buted to the sect of Frankists, followers of Jacob Frank—a messianic impostor, successor to Sabbatei Zevi. The importance of the sect was blown out of all proportion by publicity. Like Sabbatei, Frank was ready to change religions at convenience. Born a talmudistic Ashkenazim in 1726 he joined the Sabbatists (a cabbalistic but non-talmudic sect) and became their leader despite later conversions to Islam and Catholicism, At each change he negotiated advantages for himself and bis sect. In Poland Talmudists were being accused of ritual murder and Frank joined the clamour as an antitalmudist. He publicized the Cabbalistic trinity in a way suggesting closeness to Chris­tianity. The whole sect, about 700 people were baptized in 1759 in Poland and were given equality, some even nobility, but they continued to act as a sect. The writings of Frank are valueless even within Judaism. In common with all Jews they believed in messianism, in being the chosen people.

XXXI. First “emancipated” Jews.

Being in conflict with the Talmudists Frank dared to use the accusation of ritual murder, thus he was primarily a leader of his sect, a religious prospector and not an Israelite. He tried to oppose the dispersion of his baptized followers and to obtain a small fragment of Polish territory, to settle there and rule. This is the origin of the accusation that he wanted to create a Judeo-Poland, but the size of his proposal was so small as to be irrelevant. A true Jewish state could not be established against the majority of Polish Jews.

When Frank realized that Poles no longer believe in the sincerity of his baptism he turned to Russia and offered to join the Orthodox church. But the Russians saw through him and refused to negotiate. These attempts served as a source of the accusation that Jews encouraged Russians to partition Poland. They benefited from the partitions but initiative was certainly not theirs.

The only permanent effect of Frankism was that some Jews became equalized with the Poles while their baptism was faked. They were the first “emancipated” Jews in Europe.

XXXII. A note about ritual murder

There is no evidence for ritual murder in the Talmud—so the arguments of Frankists and other accusers that Talmud requires it are baseless. There is a passage which says that drinking human blood is not forbidden (drinking animal blood is)—but that refers to such problems as dentistry and to nothing of greater importance. The author analyzed, however, the famous court cases concerning ritual murder and comes to the con­clusion that in some of these cases the accused were justly proven to be guilty. He says that none of the main four branches of Judaism know ritual murder but there must be some fanati­cal sect unknown to the rabbais, which does. He sags that it is in the own interest of the Jews to investigate this problem dispassionately and to detect this sect.

XXXIII. Emancipation and assimilation

The French revolution proclamimed equality for Jews. This w7as followed by a demand spreading througout Europe that Jews should assimilate. Many governments thought that they can liquidate the Jewish problem by “civilizing” them —dressing, educating and employing them as non-Jews. The areligious politicians did not realize that Jews were attached to their habits for religious reasons. Some vehemently opposed emancipation, especially in partitioned XIX cent. Poland where Jews were most numerous. However throughout Europe Jewish intelligentsia increased in numbers and became socially acceptable. Some assimilated truly becoming genuine patriots and Christians but for most it proved a misunderstanding. It was not hereditary, childern of neophytes frequently returning to Jewry in allegiance. When East European Jewish masses started to settle in industrial Britain they came across the emancipated Jews of England— rich and elegant. The latter took pity on the immigrants, helped them, and realized in the process that they were more Jews than Englishmen. The same thing happened everywhere. Soon the emancipated but not assimilated Jews were considered accep­table back within Jewry. Even some Spanish Jews “‘baptized” in XV cent, (marranos) remembered that they belong to Jewry and shook off their pseudo-allegiance to Spain. Never a nation before, Jews accepted the European concept of nationality and claimed to be one. With national consciousness came the idea of an own state—if not in Palestine than where they are most numerous—in Poland.

XXXIV. Judeo-Poland

Emancipation led to a gradual liquidation of the kahal statehood though it existed in parts of Poland till the II World War. New ideas of statehood started to develop. In early XX cent, two concepts were formulated, of a state in which Jews would co-rule with the Poles, Yiddish becoming a national language equivalent to Polish, and of a purely Jewish state on a limited territory carved out of Poland. They assumed Germans would help them in achieving this aim in return for support dur­ing World War I and for the Germanisation of the East achieved through Yiddish. Indeed Jewish bankers supported the German military efforts and obstructed the allies. There were negotia­tions between Jewish communities and the Prussian government concerning this matter. When Germany fell Jews placed their hope on Bolshevic Russia to organize a Judeo-Poland. All these plans and Jewish policies were anti-Polish in all respects. Even Herzl, leader of the Zionist movement envisioned several Jewish states in various climates.

XXXV. Zionism

Palestine can hold 2-5 million people at the most. Thus Zionism was not considered as a means of liquidating the dias- pora. The Israeli state is to be only the official representation of Jews among the family of nations. To achieve it, gentile (English) help and military protection were needed for a long time. The idea of return to Palestine was first proposed by Napoleon and other gentiles—long before the first Jews showed an interest in the idea (1862) and it created a movement much later, at first meeting intense opposition within Jewry. There have been ideas about locating the Jewish state or states in various places (Africa, S. America) but by the 1st World War only two remained!—Palestine and Poland, because English and German help was envisioned respectively.

The first settlers in Palestine were the socialists who started to experiment with collective agriculture and social life (kibbutzim). Jews are aware of the unity of Marx and Herzl, of socialism and Zionism, Socialism was to give power to Jews in the revolutionized countries after the gentiles finished fight­ing each other. Jews were to have a country wherever they lived. Thus Zionism and socialism were to supplement each other.

Zionism has not introduced any new elements to the Jewish civilisation. Even a return to Temple practices is not being mentioned.

XXXVI. Judaization

Increased mixing of Jews with gentiles results in Jewish in­fluences on European political and social thinking. The most dangerous is the idea that ethics comes from law. A priori think­ing leads to the replacement of organic development by mecha­nical direction of progress, bureaucracy being one aspect of it. The development of communal life at the expense of personalism is another Jewish trend, becoming popular. Socialism proved a convenient vehicle to impose such thinking on the gentiles. The decline of historical consciousness and of religious influence on states follows revolutions. Removing religions from state­hood has created a double ethic, leaving public life without it. A struggle between laws, imposed by those who have power, and conscience results. To change one’s attitude to ehics is to change the civilisation—it cannot be easily done. Mostly jurisprudence has been affected by Judaisation (except in England) but also other walks of life. The author gives many examples—all in­troduced by socialist programmes. In socialism Jews see a universal movement that can further their messianism—place them above the gentiles while the working gentile masses do the actual fighting with the old order. Another such universal movement similarity useful to the Jews is freemasonry. They managed to capture key posts in both.

With emancipation the contact of Jews and gentiles is com­monplace and so the struggle of Latin and Jewish civilisations is intense as never before.

ХХХVП. Judaization of Hitlerism

The greatest modern antisemites are Judaized? Nazi poli­cies towards the Jews are the result of applying a Jewish way of thinking against the Jews, When a mixture of civilisations operates in one place for too long a lack of direction results and jumps from one system to another follow. A vicious circle results in which the distinction is lost between truth and fallacy, the good and the bad, beauty and ugliness. In such a situation lower civilisations tend to take over domination, Under Bismarck Germany was primarily within Byzantine civilisation while under Hitler it is within Jewish. National socialism is exclusive, for Germans only, for the chosen nordic race. There were attempts to create a new German civilisation, even a German religion with its own monolatrous German god—they ended in vehement anti-Christianity. There is a messianism, a belief in the natural right of Germans to rule the world, to be the “Herrenvolk” over the non-Germans. There is a double ethic, one for Germans and none for the conquered, a general contempt for non-Germans.

Of course not all Germans accepted this ideology and a movement away from it may come (written in 1942).

XXXVIII. A dejudaized Jew

Rejection of a religion leading to atheism happens among all peoples—including Jews, but they tend to do it only when gentiles around become religiously indifferent. Frequently it is only a pretence. Socialist programmes often attack Christianity in the name of materialism but never Judaism. Many emancipa­ted and religiously indifferent Jews accept local customs in­cluding Xmas trees, Easter eggs etc., but seldom become gen­uinely Christians. A non-denominational Jew will still maintain one article of the Jewish faith—Messianism—the belief that Jews are destined to rule the world.

It is easier to reject a religion than to reject a civilisation. The Jewish civilisation is sacral and incompatible with our ethics so it is not possible to become sincerely baptized and keep the Jewish civilisation. It is the tragedy of the Jews that they can­not accept the Christian faith without ceasing to be Jews. A true conversion has to include a true and complete break with Jewry. Most conversions were not sincere since they did not include dejudaization. It is a basic principle that no one can be civilized in two ways* Baptism should not be offered to those who are not dejudaized because an insincere neophyte is a vehicle for the judaization of our culture. But how to judge? The author suggests that a candidate for baptism should be against socialism and freemasonry and should not benefit personally from the conversion, before he can be judged as being sincere.

XXXIX. How to settle the Jewish problem

Before the Jewish problem can be solved we must rid oursel­ves of Judaic influences in our way of thinking. A civilisation cannot develop when intertwined with another. We must reject communality and return to personalism, our states must cease to be bureaucratic, cease to interfere with private life and organic development. The spirit must again dominate over the letter of laws. Crooks acting with impunity within the frame­work of written laws must be prosecuted. Antisemitism is of no value here1—it can even be coupled with extreme Judaiza­tion. Insistence on the purity of our own, Latin civilisation, is the only way to deal with influences of other civilisations. The Jewish problem is not a question of religion or race but of an alien civilisation. The attractiveness of our own civilisation should prove the best weapon. A Jew who wishes not to harm a gentile is becoming dejudaized, is acting in a way unnatural for the Jewish civilisation and therefore is approaching ours. These trends should be encouraged and opposite trends among our people eradicated.

END

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