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Second Declaration of Independence Vote Results
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The Jewish author Israel Shahak, in his great book "Jewish History, Jewish Religion" (1994, Pluto Press) says that the heavily-Jewish support of Blacks in the 1950s and 1960s was (quote) "motivated only by considerations of Jewish self-interest, just as was the communist support for the same Blacks. Its purpose in both cases was to try to capture the Black community politically.......... " (endquote). (page 103).
-- (quote) "Thus an Orthodox Jew learns from his earliest youth, as part of his sacred studies, that Gentiles (non-Jews) are compared to dogs, that it is a sin to praise them,
and so on and so forth". (endquote). -- (quote) "In 1944, during the actual struggle against Hitler, the British Labor Party approved a plan for the expulsion of Palestinians from Palestine"(endquote)...(continues.......) then (quote) "This plan was approved under the pressure
of Jewish members of the party's leadership"....(endquote). -- Regarding the Bolsheviks: David Francis, American Ambassador to Russia (Petrograd) said in his book "Russia From The American Embassy" (1921), (quote) "The Bolshevik leaders here, most of whom are Jews and 90% of whom are returned exiles, care little for Russia or any other country but are internationalists and they are trying to start a worldwide social revolution" (endquote). -- On anti-Semitism: Bernard Lazare, Jewish intellectual in France, 1800s, said in his book "L'Antisemitisme" (1967 reprint, Britons Publishing, London), (quote): "Inasmuch as the enemies of the Jews belonged to diverse races... it must be that the general causes of anti-Semitism have always resided in Israel itself, and not in those who antagonized it". (endquote). (Note that the word "Israel" means the Jews, not the country, which did not exist physically in the 1800s). -- These are quotes from Israel Shahak's book "Jewish History, Jewish Religion", 1994 Pluto Press, Chapter 5, "The Laws Against Non-Jews". (Shahak is Jewish).
Money and Property (1) Gifts. The Talmud bluntly forbids giving a gift to a Gentile. However, classical rabbinical authorities bent this rule because it is customary among businessmen to give gifts to business contacts. It was therefore laid down that a Jew may give a gift to a Gentile acquaintance, since this is regarded not as a true gift but as a sort of investment, for which some return is expected. Gifts to 'unfamiliar Gentiles' remain forbidden. A broadly similar rule applies to almsgiving. Giving alms to a Jewish beggar is an important religious duty. Alms to Gentile beggars are merely permitted for the sake of peace. However there are numerous rabbinical warnings against allowing the Gentile poor to become 'accustomed' to receiving alms from Jews, so that it should be possible to withhold such alms without arousing undue hostility. (2) Taking of interest. Anti-Gentile discrimination in this matter has become largely theoretical, in view of the dispensation (explained in Chapter 3) which in effect allows interest to be exacted even from a Jewish borrower. However, it is still the case that granting an interest-free loan to a Jew is recommended as an act of charity, but from a Gentile borrower it is mandatory to exact interest. In fact, many - though not all - rabbinical authorities, including Maimonides, consider it mandatory to exact as much usury as possible on a loan to a Gentile. (3) Lost property. If a Jew finds property whose probable owner is Jewish, the finder is strictly enjoined to make a positive effort to return his find by advertising it publicly. In contrast, the Talmud and all the early rabbinical authorities not only allow a Jewish finder to appropriate an article lost by a Gentile, but actually forbid him or her to return it.48 In more recent times, when laws were passed in most countries making it mandatory to return lost articles, the rabbinical authorities instructed Jews to do what these laws say, as an act of civil obedience to the state - but not as a religious duty, that is without making a positive effort to discover the owner if it is not probable that he is Jewish. (4) Deception in business. It is a grave sin to practice any kind of deception whatsoever against a Jew. Against a Gentile it is only forbidden to practice direct deception. Indirect deception is allowed, unless it is likely to cause hostility towards Jews or insult to the Jewish religion. The paradigmatic example is mistaken calculation of the price during purchase. If a Jew makes a mistake unfavorable to himself, it is one's religious duty to correct him. If a Gentile is spotted making such a mistake, one need not let him know about it, but say 'I rely on your calculation', so as to forestall his hostility in case he subsequently discovers his own mistake. (5) Fraud. It is forbidden to defraud a Jew by selling or buying at an unreasonable price. However, 'Fraud does not apply to Gentiles, for it is written: "Do not defraud each man his brother";49 but a Gentile who defrauds a Jew should be compelled to make good the fraud, but should not be punished more severely than a Jew [in a similar case].'50 (6) Theft and robbery. Stealing (without violence) is absolutely forbidden - as the Shulhan 'Arukh so nicely puts it: 'even from a Gentile'. Robbery (with violence) is strictly forbidden if the victim is Jewish. However, robbery of a Gentile by a Jew is not forbidden outright but only under certain circumstances such as 'when the Gentiles are not under our rule', but is permitted 'when they are under our rule'. Rabbinical authorities differ among themselves as to the precise details of the circumstances under which a Jew may rob a Gentile, but the whole debate is concerned only with the relative power of Jews and Gentiles rather than with universal considerations of justice and humanity. This may explain why so very few rabbis have protested against the robbery of Palestinian property in Israel: it was backed by overwhelming Jewish power. -- The New York Journal American of February 3, 1949: "Today it is estimated by Jacob's grandson, John Schiff, that the old man sank about$20-million for the final triumph of Bolshevism in Russia." -- "The Jew is necessarily anti-Christian, by definition, in being a Jew, just as he is anti-Mohammedan, just as he is opposed to every principle which is not his own. Now that the Jew has entered into society, he has become a source of disorder, and, like the mole, he is busily engaged in undermining the ancient foundations upon which rests the Christian State. And this accounts for the decline of nations, and their intellectual and moral decadence; they are like a human body which suffers from the intrusion of some foreign element which it cannot assimilate and the presence of which brings on convulsions and lasting disease. By his very presence the Jew acts as a solvent; he produces disorders, he destroys, he brings on the most fearful catastrophes. The admission of the Jew into the body of the nations has proved fatal to them; they are doomed for having received him...The entrance of the Jew into society marked the destruction of the State, meaning by State, the Christian State." (Benard Lazare, Antisemitism, Its History and Causes, pages 318-320 and 328).-- "A Jew remains a Jew even though he changes his religion; a Christian which would adopt the Jewish religion would not become a Jew, because the quality of a Jew is not in the religion but in the race. A Free thinker and Atheist always remains a Jew." (Jewish World, London December 14, 1922) -- "The current expression 'Judeo-Christian' is an error which has altered the course of universal history by the confusion it has sown in men's mind, if by it one is meant to understand the Jewish origin of Christianity; for by abolishing the fundamental distinctions between Jewish and Christian messianism, it seeks to bring together two ideas that are radically in opposition. By laying the accent exclusively on the 'Christian' idea to the detriment of the 'Judean' it conjures away monotheistic messianism - a valuable discipline at all levels of thought, and reduces it to a purely confessional messianism, preoccupied like Christian messianism with the salvation of the individual soul. If the term 'Judeo-Christian' does point to a common origin, there is no doubt that it is a most dangerous idea. It is based on a 'contrdictio in adjecto' which has set the path of history on the wrong track. It links in one breath two ideas which are completely irreconcilable, it seeks to demonstrate that there is no difference between day and night or hot and cold or Black and White, and thus introduces a fatal element of confusion to a basis on which some, nevertheless, are endeavoring to construct a civilization. Christianity offers to the world a limited messianism which it wishes to impose as the only valid one...Even Spinoza, who was further than any other thinker from the historic messianism of Israel, wrote: 'As for what certain churches say, that God assumed human nature, I must confess that this seems to me as absurd as saying that a circle assumed the shape of a square...' The dogmatic exclusiveness professed by Christianity must finally end...It is the obstinate Christian claim to be the sole heir to Israel which propagates-anti-Semitism. This scandal must terminate sooner or later; the sooner it goes, the sooner the world will be rid of the issue of lies in which anti-Semitism shrouds itself." (Joshua Jehouda, l'Antisemitisme Miroir du Monde, pp. 135-136; Judaism and the Vatican, Vicomte Leon de Poncins, pp. 30-31). -- "I am devoting my lecture in this seminar to a discussion of the possibility that we are now entering a Jewish century, a time when the spirit of the community, the non-ideological blend of the emotional and rational and the resistance to categories and forms will emerge through the forces of anti-nationalism to provide us with a new kind of society. I call this process the Judaization of Christianity because Christianity will be the vehicle through which this society becomes Jewish." (Rabbi Martin Siegel, New York Magazine, p. 32, January 18, 1972) -- "The day when the Jew was first admitted to civil rights, the Christian state was in danger...the entrance of the Jew into {White) society marked the destruction of the State, meaning by State, the Christian State." (Bernard Lazare, Antisemitism: Its History and Causes, P. 162). -- "This second movement aims for the establishment of a new racial domination of the world...the moving spirits in the second scheme are Jewish radicals. Within the ranks of Communism is a group of this party, but it does not stop there. To its leaders Communism is only an incident. They are ready to use the Islamic revolt, hatred by the Central Empire of England, Japan's designs on India and commercial rivalries between America and Japan. As any movement of world revolution must be, this is primarily anti-Anglo-Saxon...The organization of the world Jewish radical movement has been perfected in almost every land." (The Chicago Tribune, June 19, 1920) -- The Bolshevik revolution in Russia was the work of Jewish brains, of Jewish dissatisfaction, of Jewish planning, whose goal is to create a new order in the world. What was performed in so excellent a way in Russia, thanks to Jewish brains, and because of Jewish dissatisfaction and by Jewish planning, shall also, through the same Jewish mental an physical forces, become a reality all over the world." (The American Hebrew, September 10, 1920) -- "Within the studies and on the screen, the Jews could simply create a new country - an empire of their own, so to speak, one where they would not only be admitted, but would govern as well. The would create its values and myths, its traditions and archetypes." (An Empire of Their Own [How the Jews Invented Hollywood], by Neal Gabler (Crown Publishers, inc. N.Y. Copyright 1988, pp. 5-6) -- "We are disturbed about the effect of the Jewish influence on our press, radio, and motion pictures. It may become very serious. (Fulton) Lewis told us of one instance where the Jewish advertising firms threatened to remove all their advertising from the Mutual System if a certain feature was permitted to go on the air. The threat was powerful enough to have the feature removed." (Charles A. Lindberg, Wartime Journals, May 1, 1941). -- "The Bolshevist officials of Russia are Jews. The Russian Revolution with all its ghastly horrors was a Jewish movement." (The Jewish Chronicle, Sept. 22, 1922) "Ever since the Jews invented the libel charge of 'anti-Semitism' in the 1880s (The word 'anti- Semitism' was first printed in 1880.' The Jewish Encyclopedia, Vol. I (1901), p. 641), it has been built up with Jewish money, organizations, propaganda, and lies (such as the Holocaust- Holohoax), so that now the word is like snake venom which paralyzes one's nervous system. Even the mention of the word 'Jew' is shunned unless used in a most favorable and positive context." (Charles A. Weisman, Who is Esau-Edom?, p. 63). -- "Anti-Semitism is so instinctive that it may quite simply be called one of the primal instincts of mankind, one of the important instincts by which the race helps to preserve itself against total destruction. I cannot emphasize the matter too strongly. Anti-Semitism is not, as Jews have tried to make the world believe, an active prejudice. It is a deeply hidden instinct with which every man is born. He remains unconscious of it, as of all other instincts of self preservation, until something happens to awaken it. Just as when something flies in the direction of your eyes, the eyelids close instantly and of their own accord. So swiftly and surely is the instinct of anti-Semitism awakened in a man...there is not a single instance when the Jews have not fully deserved the bitter fury of their persecutors." (Samuel Roth, Jews Must Live, (1934), p. 64). -- The most effective component of Jewish connection is probably that of media control. It is well known that American public opinion molders have long been largely influenced by a handful of powerful newspapers, including the New York Times, the Washington Post, and the St. Louis Post-Dispatch, owned respectively by the Sulzbergers, Meyers, and the Pulitzers, (all Jewish families)." (Alfred Lilienthal, The Zionist Connection II, (1978), pp. 218-219).
More to come
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