…by Jonas E. Alexis
Miki Zohar is a Likud party lawmaker in Israel. He obviously thinks he has super DNA because he believes people like him are above and beyond moral rectitude. He told an Arab MK that the Jewish people—by this he obviously means the people of the Khazarian stock—are “a special race.” Zohar could not have been any plainer:
“The Jewish race is a special race and I am glad to be part of it. If you don’t like it, deal with it. You can’t preach morals to us because you are anti-Zionists, against the principle of the Jewish state.”
If you think Zohar was just pulling your leg, then he moved on to say: “Unequivocally what flows in the DNA of the Jewish people is something special. What I said, and I still stand by my words, is that the Jewish people are special — they have an unparalleled uniqueness. They are a smart, successful people that demonstrated how in 60 years it is possible to take a country from nothing and turn it into an empire.”
Zohar is not finished: “You can’t fool the Jews, no matter what is the media writes. The public in Israel is a public that belongs to the Jewish race, and the entire Jewish race is the highest human capital, the smartest, the most comprehending.”
This is not new at all. Rabbis and other people of the Khazarian stock have been swallowing this lie for centuries:
“Rabbi Yitzhak Ginzburg of Joseph’s Tomb in Nablus/Shechem, after several of his students were remanded on suspicion of murdering a teenage Arab girl: ‘Jewish blood is not the same as the blood of a goy.’ Rabbi Ido Elba: ‘According to the Torah, we are in a situation of pikuah nefesh (saving a life) in time of war, and in such a situation one may kill any Gentile.’”
On another occasion, the rabbi declared, “If every single cell in a Jewish body entails divinity, and is thus part of God, then every strand of DNA is a part of God. Therefore, something is special about Jewish DNA…If a Jew needs a liver, can he take the liver of an innocent non-Jew to save him? The Torah would probably permit that. Jewish life has an infinite value. There is something more holy and unique about Jewish life than about non-Jewish life.”
Stephen Steinlight, former Director of National Affairs for the American Jewish Committee (one of the most powerful Jewish organizations in the United States), stated bluntly, “I’ll confess it, at least: like thousands of other typical Jewish kids of my generation, I was reared as a Jewish nationalist, even a quasi-separatist…I was taught the superiority of my people to the gentiles who had oppressed us. We were taught to view non-Jews as untrustworthy outsiders, people from whom sudden gusts of hatred might be anticipated, people less sensitive, intelligent, and moral than ourselves. We were also taught that the lesson of our dark history is that we could rely on no one.”
Michael Chabon of the New York Times concurs: “As a Jewish child I was regularly instructed, both subtly and openly, that Jews, the people of Maimonides, Albert Einstein, Jonas Salk and Meyer Lansky, were on the whole smarter, cleverer, more brilliant, more astute than other people. And, duly, I would look around the Passover table, say, at the members of my family, and remark on the presence of a number of highly intelligent, quick-witted, shrewd, well-educated people filled to bursting with information, explanations and opinions on a diverse range of topics.”
Chabon now pokes fun at what he referred to as “nonsense” and “our own stupidity as a people,” but this just shows how ingrained the smarter-than-thou attitude is.
In 2010, Rabbi Ovadia Yosef unapologetically declared, “Goyim were born only to serve us. Without that, they have no place in the world—only to serve the People of Israel. In Israel, death has no dominion over them…With gentiles, it will be like any person—they need to die, but [God] will give them longevity…Why are gentiles needed? They will work, they will plow, they will reap. We will sit like an effendi and eat. That is why gentiles were created.”
The rabbi, according to Israel Shahak and Norton Mezvinsky, also saw that “Jews killing non-Jews does not constitute murder according to the Jewish religion and that killing of innocent Arabs for reasons of revenge is a Jewish virtue.” Rabbi Menachem Mendel Scheerson, known as Lubovitcher Rebbe and the seventh of the Chabad-Lubavitch movement, came close to believing in something similar, saying that “a non-Jew should be punished by death if he kills an embryo, even if the embryo is non-Jewish, while the Jew should not be, even if the embryo is Jewish.” The great Rabbi expanded on this view in 1965:
“The difference between a Jewish and a non-Jewish person stems from the common expression: ‘Let us differentiate.’ Thus, we do not have a case of profound change in which a person is merely on a superior level. Rather, we have a case of ‘let us differentiate’ between totally different species. This is what needs to be said about the body: the body of a Jewish person is of a totally different quality from the body of [members] of all nations of the world…
“The Jewish body ‘looks as if it were in substance similar to bodies of non-Jews,’ but the meaning…is that the bodies only seem to be similar in material substance, outward look and superficial quality. The difference of the inner quality, however, is so great that the bodies should be considered as completely different species. This is the reason why the Talmud states that there is an halachic difference in attitude about the bodies of non-Jews [as opposed to the bodies of Jews] ‘and their bodies are in vain’…An even greater difference exists in regard to the soul. Two contrary types of soul exist, a non-Jewish soul comes from three satanic spheres, while the Jewish soul stems from holiness…
“The body of a Jewish embryo is on a higher level than is the body of a non-Jew…We therefore ask: Why should a non-Jew be punished if he kills even a non-Jewish embryo while a Jew should not be punished even if he kills a Jewish embryo? The answer can be understood by [considering] the general difference between Jews and non-Jews: A Jew was not created as a means for some [other] purpose; he himself is the purpose, since the substance of all [divine] emanations was created only to serve the Jews.
“‘In the beginning God created the heavens and the earth’ means that [the heavens and the earth] were created for the sake of the Jews, who are called the “beginning.” This means everything, all developments, all discoveries, the creation, including the “heavens and the earth—are vanity compared to the Jews. The important things are the Jews, because they do not exist for any [other] aim; they themselves are [the divine] aim.”
In 2010, Rabbi Yitzhak Shapira wrote that “according to true Jewish values, [the Jews’] lives come before those of the enemy, whether he is a soldier or a civilian under protection.” This Jewish attitude was also vibrant in Germany long before Hitler came to power. In a letter to Moses Hess, Jewish historiographer Heinrich Graetz said: “I am looking forward with pleasure to flogging the Germans and their leaders—Schleiermacher, Fichte, and the whole wretched Romantic school.” Both Graetz and Hess demonstrated throughout their writings a sense of Jewish racial superiority, and both were cognizant that this Jewish racial superiority was in conflict with German culture and tradition.
It was inevitable, therefore, that Graetz’s and Hess’s racial worldviews would conflict with German intellectuals like Treitschke. Even Lindemann concedes that not only was Treitschke’s anger against people like Graetz drawn from the notion that Jewish intellectuals saw themselves as superior to the Germans, but that they put down German and European traditions.
Some, like Theodor Mommsen, saw that Graetz’s work was of Talmudic extraction; for this reason Graetz’s work was also attacked by Jewish historians. Lindemann notes that “there is little question that the sense of Jewish superiority [is] expressed” in Graetz’s works, works that were being read by German-Jewish individuals.
It was inevitable, therefore, that Treitschke and Graetz would find themselves in a struggle for the soul of German history and tradition. Graetz believed that European civilization suffered from a “morally and physically sick” identity, which angered Treitschke and others.
What probably pushed Treitschke to the edge was that Graetz despised Jewish assimilation and in the process “rejected Reform Judaism, which Treitschke favored.” Treitschke, while not a Christian, thought that Christianity was not a threat to the European culture; Graetz sought to “shatter” it. Lindeman therefore noted that “there was some substance to Treitschke’s charges” against Graetz.
Moreover, while many Jews saw that Treitschke made some solid points, “They repeatedly expressed concern as to just how much more of their sense of Jewishness would have to be abandoned to satisfy people like Treitshke.” The Graetz-Treitschke conflict happened years before Nazism took hold, but these are some of the conflicts that set the stage for the Third Reich. Lindemann notes that “it was a problem that would especially plague Gentile-Jewish relations in the following generation, and not only in Germany or among German speakers; it was central to the modern Jewish experience.”
This problem became even more vivid when the psychoanalytic movement came to power, also characterized by a sense of racial pride and superiority. Keep in mind that Carl Jung was one of the important figures in the circle, but unfortunately was a Gentile. Jung had a relationship with a Jewish woman who wanted to bear his child. Freud declared to her:
“I must confess…that your fantasy about the birth of the Savior to a mixed union did not appeal to me at all. The Lord, in that anti-Jewish period, had him born from the superior Jewish race. But I know these are my prejudices.”
This conflict did not die out in Germany. It has jumped around over the past few decades in many different forms with different ideological language, such as double standards. To put in in a political context, Benjamin Netanyahu has recently declared that he plans to “to annex all Jewish settlements in Judea and Samaria, beginning with the Jordan Valley, if he is reelected.”
Leaders in Israel have applauded Netanyahu’s declaration. Netanyahu believes that the Trump administration has made this annexation possible. He said that thanks to “my personal relationship with President Trump, I will be able to annex all the settlements in the heart of our homeland.”
He moved on to say: “We haven’t had such an opportunity since the Six Day War, and I doubt we’ll have another opportunity in the next 50 years. Give me the power to guarantee Israel’s security. Give me the power to determine Israel’s borders.”
Everyone knows that this is annexation is another word for ethnic cleansing, and the Israelis have been doing this for decades. Benjamin Netanyahu knows that politicians in America cannot tell him that he cannot do that, otherwise he would call them anti-Semites. In fact, he declared unequivocally way back in 2001: “I know what America is. America is a thing you can move very easily, move it in the right direction.”
America gives Israel at least $3 billion every single year, and the mad man in Tel Aviv thinks that manipulating Americans is a good thing. What’s interesting here is that for the Israeli regime, what is morally wrong is actually morally right. Even the New York Times, of all places, admits:
“Israel seized the West Bank from Jordan in the 1967 war. Most of the world considers it occupied territory and Israeli settlements or annexations there to be illegal.”
What we are saying here is that the Khazarian Bankster Cult has a diabolical attitude which does not correspond to the moral order. In that sense, representatives of this cult are working against the entire human race. In that sense, the cult is responsible for anti-Jewish reaction across the globe.
-  “Likud MK to Arab lawmaker: The Jews are a ‘special race,’” Times of Israel, September 9, 2019.
-  Ibid.
-  Ibid.
-  Ibid.
-  Shahak and Mezvinsky, Jewish Fundamentalism in Israel, 43, 62;
-  Stephen Steinlight, “The Jewish Stake in America’s Changing Demography: Reconsidering a Misguided Immigration Policy,” Center for Immigration Studies, October 2001.
-  Michael Chabon, “Chosen, but Not Special,” NY Times, June 4, 2010.
-  Ibid.
-  Jonah Mandel, “Yosef: Gentiles Exist only to Serve Jews,” Jerusalem Post, Oct 18, 2010.
-  Shahak and Mezvinsky, Jewish Fundamentalism in Israel, 43.
-  Ibid., 59.
-  Ibid., 59-60.
-  “Leading rabbi encourages IDF soldiers to use Palestinian human shields,” Haaretz, October 20, 2010.
-  Lindemann, Esau’s Tears, 141.
-  Ibid., 141-143.
-  Ibid., 140.
-  Ibid., 139-140.
-  Ibid., 140.
-  Ibid.
-  Ibid., 171.
-  Ibid.
-  Ibid., 142.
-  Ibid.
-  MacDonald, Separation, 191.
-  Ibid.
-  “Shaked: Netanyahu could annex Jordan Valley in a day if he wanted,” Times of Israel, September 11, 2019; David M. Halbfinger, “Netanyahu, Facing Tough Israel Election, Pledges to Annex a Third of West Bank,” NY Times, September 10, 2019.
-  Halbfinger, “Netanyahu, Facing Tough Israel Election, Pledges to Annex a Third of West Bank.”
-  Ibid.
-  See for example Ilan Pappe, The Ethnic Cleansing of Palestine (Oxford: One World, 2007).
-  “Netanyahu In 2001: ‘America Is A Thing You Can Move Very Easily,’” Huffington Post, July 16, 2010.
-  Ibid.
Jonas E. Alexis has degrees in mathematics and philosophy. He studied education at the graduate level. His main interests include U.S. foreign policy, the history of the Israel/Palestine conflict, and the history of ideas. He is the author of the book, Kevin MacDonald’s Metaphysical Failure: A Philosophical, Historical, and Moral Critique of Evolutionary Psychology, Sociobiology, and Identity Politics. He teaches mathematics in South Korea.