Jews in major American cities often “convert” non-whites in order to both confuse people but also infiltrate them through proxies.

Recently Jenna Jameson managed to somehow discover space beneath the bottom of the barrel by “converting” to Judaism. She immediately tried to conjure up some kike street-cred by starting a Twitter war with David Duke.

But then, if a shiksa porn star can call herself a Jew, does that mean Jews a race or a religion? Depending on what alibi the Jew you question needs at the moment, the answer will differ. The Israeli government’s recent decision to bar observant conservative “Jewish” converts from Venezuela should shed some light on the often (purposely) convoluted question.

Haaretz:

Nine Venezuelan converts, said to be facing extraordinary difficulties as the situation in their country deteriorates, have been told they cannot immigrate to Israel because, despite evidence provided to the contrary, they are not actively engaged in Jewish communal life.

Two weeks ago, following more than six month of back and forth with Jewish Agency and Ministry of Interior officials, the Venezuelans, all of whom were converted by a Conservative rabbinical court, were notified that their immigration visa requests had been rejected.

According to the Law of Return, which determines eligibility for immigration, Jews of choice who wish to move to Israel are required to have undergone conversion in a “recognized Jewish community” – one with a fulltime rabbi and an active synagogue.

They must then spend at least nine months actively engaged in Jewish communal life in a recognized community before they can move to Israel.

…

Following three years of study, in early 2014, they were converted by a Conservative rabbinical court, comprised of three American rabbis. Afterward, they joined a synagogue in Valencia, a recognized Jewish community about an hour’s drive away, where they have been active members ever since.

The nine converts, all indigenous Venezuelans, belong to three families. In documentation presented to the Jewish Agency in November, Rabbi Juan Mejia, a Spanish-speaking rabbi from Oklahoma who oversaw the conversions, confirmed that they had all joined the Jewish community of Valencia at his recommendation.

Yet in response to a query from Haaretz, a spokeswoman for the Ministry of Interior said the reason their immigration requests had been rejected was that “during the entire period when they were preparing for their conversion and in the period that followed, they did not belong to a Jewish community.”

So for full-blown Gentiles who convert, these conversions are performed by various rabbis with political motives – especially Venezuela, which is known to be hostile towards Jews – and not actually considered Jews by the high Hebrew authorities.

When these individuals try to go to Israel, as was the case of two black American “converts” who wanted to attend a wedding, they are grabbed at the airport, imprisoned and promptly sent back. As an anecdote, I myself have overheard Jews at a university I attended outright refer to African, Indian and Chinese “Jews” as “mischling,” or mongrels, among themselves.

Meanwhile, 20% of Jews in Israel don’t even believe God exists, but are still considered as Jewish as the mouth-breathing bearded slobs smashing chickens against the ground in their off-brand white polyester dress shirts.

Judaism is a race and nothing more; it is a collection of grotesque genetic characteristics that were exacerbated and intensified through centuries of inbreeding. If you still think it’s a religion, call your local Synagogue and ask if you – a goy with no Jewish ancestors – can convert to Juidaism. They’ll hang up on you.

In fact, this could be a good trolling campaign that will bring awareness to the obscure (in the minds of the public) question of what and who is a Jew. Calling Jewish summer camps, day schools, etc, and asking if you or your children can convert and attend, then recording the reaction and putting it on the internet could be hilarious (just be sure to check local laws about one-party consent recording).

Um.

What to say?

Description:

English-subtitled audio recording of Rabbi Yisrael Ariel (Head of The Sanhedrin and The Temple Institute) speaking in Jerusalem on 9 September 2015 about how Jews should treat non-Jews

Maurice Samuel (1895 – 1972) was a Romanian-born Zionist Jew whose most influential book, You Gentiles, was published in 1924. This offered a penetrating analysis of the Jewish psyche and made the important point that Jews were altogether so superior and spiritually advanced compared to gentiles that there was no possibility of the two groups getting on together. Owing to the baser nature of the gentiles, and the fact that they did not take God seriously like the Jews, it was inevitable that Jews and gentiles should be at loggerheads for ever. (LD) Here are some key quotations from the book:

I. The Question

“Wherever the Jew is found he is a problem, a source of unhappiness to himself and to those around him. Ever since he has been scattered in your midst he has had to maintain a continuous struggle for the conservation of his identity.” (p. 10).

“Years of observation and thought have given increasing strength to the belief that we Jews stand apart from you gentiles, that a primal duality breaks the humanity I know into two distinct parts; that this duality is a fundamental, and that all differences among you gentiles are trivialities compared with that which divided all of you from us.” (p. 12).

“You may even have Jews in your midst who did not learn their way of life from us, and did not inherit it from a Jewish forebear. We may have authentic gentiles in our midst: these single protests are of no account; they are extreme and irrelevant variations.” (p. 21).
“I do not believe that the primal difference between gentile and Jew is reconcilable. You and we may come to an understanding, never to a reconciliation. There will be irritation between us as long as we are in intimate contact. For nature and constitution and vision divide us from all of you forever – not a mere conviction, not a mere language, not a mere difference of national or religious allegiance.” (p. 23-24).

“You have your way of life, we ours. In your system of life we are essentially without ‘honor’. In our system of life you are essentially without morality. In your system of life we must forever appear graceless; to us you must forever appear godless.” (p. 34).

“We belong to the One mastering God: you belong to the republic of playful gods. ” (p. 36).

“These are two ways of life, each utterly alien to the other. Each has its place in the world – but they cannot flourish in the same soil, they cannot remain in contact without antagonism. Though to life itself each way is a perfect utterance, to each other they are enemies.” (p. 36-37)

II Sport

“THE most amazing thing in your life, the most in contrast with ours, is its sport. By this I do not mean simply your fondness for physical exercise, your physical exuberance, but the psychological and social institutionalization of sport, its organization, its predominant rôle as the outlet and expression of your spiritual energies.” (p. 38)

“Your spirit is sport: particularly your young men, who are not yet absorbed in the struggle for existence, and whose emotions are therefore for the largest part free, must find in sport, in games, in contests, the most satisfactory expression of their instincts.” (p. 40)

“The contention of the majority of your educators, that the moral instinct is trained on the football and baseball field, in boxing, rowing, wrestling and other contests, is a true one, is truer, perhaps, than most of them realize. Your ideal morality is a sporting morality. The intense discipline of the game, the spirit of fair play, the qualities of endurance, of good humor, of conventionalized seriousness in effort, of loyalty, of struggle without malice or bitterness, of readiness to forget like a sport – all these are brought out in their sheerest and cleanest starkness in well-organized and closely regulated college sports. And on the experiences and lessons which these sports imply your entire spiritual life is inevitably founded.” (p. 42)

“Sport is for you a serious spiritual matter. It is the proper symbolization, the perfect ritual, wherein your spiritual forces, finding expression, also find exercise and sustenance.” (p. 43)

III Gods

“Our Jewishness is not a creed, it is ourself, our totality. Indeed, it may be fairly said that the surest evidence of your lack of seriousness in religion is the fact that your religions are not national, that you are not compromised and dedicated, en masse, to the faith.” (p. 73).

“But in the Jew, nation and people and faculties and culture and God are all one. We do not say: ‘I am a Jew’, meaning, ‘I am a member of this nationality’: the feeling in the Jew, even in the free-thinking Jew like myself, is that to be one with his people is to be thereby admitted to the power of enjoying the infinite. I might say, of ourselves: ‘We and God grew up together’.” (p. 74).

“You have had patron or appropriated gods: we have a national God. In the heart of any pious Jew, God is a Jew. Is your God an Englishman or an American?
There is no real contradiction between this confessed anthropomorphism and my claim that we Jews alone understand and feel the universality of God. In anthropomorphism we merely symbolize God: we reduce the infinite, temporarily, to tangible proportions: we make it accessible to daily reference. ” (p. 75).

IV Utopia

“We are not free to choose and to reject, to play, to construct, to refine. We are a dedicated and enslaved people, predestined to an unchangeable relationship. Freedom at large was not and is not a Jewish ideal. Service, love consecration, these are ideals with us. Freedom means nothing to us: freedom to do what?” (p. 88)

“For us the end is ecstatic unity, the identification of man with God. Your ideal is eternal youth, ours lifts toward an unchanging climax of adult perfection. You would like to play with your gods forever: we will return to God, to the universe. Yours is a sunlit afternoon, with the combatants swaying forever in a joyous struggle. Ours is a whole world, with the spirit of God poured through all things.
Your Ideal is Plato’s Republic: ours is God’s kingdom.” (p. 89-90)

V Loyalty

“For your system of morality is no less a need to you than ours to us. And the incompatibility of the two systems is not passive. You might say: ‘Well, let us exist side by side and tolerate each other. We will not attack your morality, nor you ours.’ But the misfortune is that the two are not merely different. They are opposed in mortal, though tacit, enmity. No man can accept both, or, accepting either, do otherwise than despise the other.” (p. 95-96)

VI Discipline

“In the colleges, in the street, in the army, we betray ourselves. Indeed, your very breaches of discipline differ from ours by a certain conscious rebelliousness which is partly homage: our breaches of discipline are off-hand, unconscious, insolent.” (p. 110)

“The fact is, of course, that in true discipline, en effectiveness, we are by no means your inferiors. No one would dream of asserting that our religion is not more effective than yours in compelling obedience, or in perpetuating itself. The mere fact that we have persisted for eighty generations in maintaining a racial and spiritual identity in the face of so much persecution (and, more significant, of so much infiltration of blood) bespeaks essential discipline of amazing rigor and power. […] Yet I have no doubt that when Germany and England and America will long have lost their present identity or purpose, we shall still be strong in ours.” (p. 111).

VII The Reckoning

“I say, therefore, that in the conflict between us you have fought us physically, while our attack on your world has been in the spiritual field. It is the nature of the gentile to fight for his honor, in the nature of the Jew to suffer for this. […] And so, since we have lived among you, you have instinctively appealed to brute force in combating our influence.” (p. 128)

“We are a disturbing influence in your life not through our own fault. First: we are not in your midst by our own will, but through your action; and second (which is more to the point): we do not attack you deliberately. We are unwelcome to you because we are what we are. It is our own positive way of life which clashes with yours. Our attack on you is only incidental to the expression of our way of life. You too have this field open to you. As surely as we are a spiritual discomfort to you, you are a spiritual discomfort to us: as surely as we attack you peacefully, so you waste us peacefully and weaken our numbers.” (p. 129-130)

VIII But as Moderns

“I have already said, anticipating this objection, that there is the same difference between the Jewish atheist and the gentile atheist as between the orthodox Jew and the believing gentile: I have said or implied that the religion itself is but practical expression of the difference between us, not the cause of it. It is true that the expression of a view serves to strengthen it, as the exercise of a faculty serves to develop it. But expression does not create a view nor exercise a faculty. Even conscious adherence to the Jewish people is but partial expression of our Jewishness: it was not the conscious desire to remain a people which gave us the will to endure: it was our unavoidable commonalty of feeling which made us and continued us a people.” (p. 136-137)

“Repudiation of the Jewish religion or even of Jewish racial affiliation does not alter the Jew. Some of us Jews may delude ourselves as some of you gentiles do. But in effect modernization seems to have done nothing to decrease the friction between us. The dislike continues: and though your masses may not know why they dislike us, there must be a sufficient reason: it is Germany, the mother of the modernized Jew, that gave birth, with him, to modern anti-Semitism. Where the old ostensible reasons for disliking the Jew collapsed, new ones, more self-conscious, were substituted. When modernization removed the old, superstitious form of expression, the professor replaced the priest, science religion. We are disliked on ‘scientific’ grounds, as we were disliked on ‘religious’ reasons were rationalizations. The true reasons underlay these analyses.” (p. 137-138)

“We fail to be gentiles.” (p. 140)

“Our best work has been the old, true work of our people – fundamental and serious examination of the problems of man’s relation to God and humanity. In the arts we have been second-rate, third-rate. While in the moral effort we have exceeded any living race and have produced an overwhelming number of revolutionaries and socialists and iconoclasts of the true prophetic type, we have, in science, belles-lettres and the plastic arts been a thoroughly minor people.” (p. 141)

“We have joined your capitalistic world in deliberate emulation and rivalry: yet Jewish socialism and Jewish socialists are the banner bearers of the world’s ‘armies of liberation’.” (p. 142)

”We modern Jews of the Western world are in this fundamentally different from you. The occasional in you (revolution against the Game) is the dominant in us. Your instinct is truer than you know. The dislike of your modern world for the modern Jews is as relevant as the dislike of your for the orthodox Jew.” (p. 142-143)

IX We, the Destroyers

“IF anything, you must learn (and are learning) to dislike the modern and ‘assimilated’ Jew, for he is more dangerous to you. At least the old Jew kept apart from you, was easily recognizable as an individual, as the bearer of the dreaded Jewish world-idea: you were afraid of him and loathed him. But to a large extent he was insulated. But as the Jew assimilates, acquires your languages, cultivates a certain intimacy, penetrates into your life, begins to handle your instruments, you are aware that his nature, once confined safely to his own life, now threatens yours. You are aware of a new and more than disconcerting character at work in the world you have built and are building up, a character which crosses your intentions and thwarts your personality.” (p. 144-145)
“The Jew, whose lack of contact with your world had made him ineffective, becomes effective. The vial is uncorked, the genius is out. His enmity to your way of life was tacit before. To-day it is manifest and active. He cannot help himself: he cannot be different from himself: no more can you. It is futile to tell him: ‘Hands off!’ He is not his own master, but the servant of his lifewill.” (p.145)

“For when he [the Jew] brings into your world his passionately earnest, sinisterly earnest righteousness, absolute righteousness, and, speaking in your languages and through your institutions, scatters distrust of yourselves through the most sensitive of you, he is working against your spirit.” (p. 145)

“I do not believe that we Jews are powerful enough to threaten your way of life seriously. We are only powerful enough to irritate, to disturb your conscience, and to break here and there the rhythmic rush of your ideas. We irritate you as a sardonic and humorless adult irritates young people by laughing at their play. For the real irritation lies in the fact that to our queries regarding your life there is no answer on our level: as to yours regarding our life there is no answer on yours.” (p. 146)

“We Jews are accused of being destroyers: whatever you put up, we tear down. It is true only in a relative sense. We are not iconoclasts deliberately: we are not enemies of your institutions simply because of the dislike between us. We are a homeless mass seeking satisfaction for our constructive instincts. And in your institutions we cannot find satisfaction; they are the play institutions of the splendid children of man – and not of man himself. We try to adapt your institutions to our needs, because while we live we must have expression; and trying to rebuild them for our needs, we unbuild them for yours.” (p. 146-147)

“Because your chief institution is the social structure itself, it is in this that we are most manifestly destroyers.” (p. 147)

“Dislike of the Jew in business springs from the feeling that we regard all your play-conventions with amusement – or even with contempt. Our abominable seriousness breaks jarringly into your life-mood. But you feel our disruptive difference most keenly, most resentfully, in our deliberate efforts to change your social system. We dream of a world of utter justice and God-spirit, a whole world which would be barren for you, devoid of all nourishment, bleak, unfriendly, unsympathetic. You do not want such a world: you are unapt for it. Seen in the dazzling lights of your desires and needs our ideal is repellently morose.” (p. 148-149)

“We do wrong to thrust these ideals upon you, who are not for justice or peace, but for play-living. But we cannot help ourselves: any more than you can help resenting our interference. While we live we must give utterance to our spirit. The most insistent effort on our part will fail to change our nature.” (p. 149)

“He [the Jew] is a citizen of the world; he is a son of humanity; the progress of all humankind, and not of only of any single group of it, is in his particular care.” (p. 150)

“The unbelieving and radical Jew is as different from the radical gentile as the orthodox Jew from the reactionary gentile. The cosmopolitanism of the radical Jew springs from his feeling (shared by the orthodox Jew) that there is no difference between gentile and gentile. You are all pretty much alike: then why this fussing and fretting and fighting? The Jew is not a cosmopolitan in your sense.” (p. 150)

“He is not one who feels keenly the difference between national and nation, and overrides it. For him, as for the orthodox Jew, a single temper runs through all of you, whatever your national divisions. The radical Jew (like the orthodox Jew) is a cosmopolitan in a sense which must be irritating to you: for he does not even understand why you make such a fuss about that most obvious of facts – that you are all alike. The Jew is altogether too much of a cosmopolitan – even for your internationalists.” (p. 151)

“Nor in the handful of you who, against the desires and instincts of the mass of you, proclaim social justice as the life aim, is the Jew any more truly at home, at one with his milieu, than the old-time Jew in his world. Our [Jews’] very radicalism is of a different temper. Our spur is a natural instinct. We do not have to uproot something in ourselves to become ‘radicals’, dreamers of social justice. We are this by instinct: we do not see it as something revolutionary at all. It is tacit with us.But with you it is an effort and a wrench. Your very ancestry cries out against it in your blood… And you become silly and enthusiastic about it, with flag-waving, and shouting, and battle-hymns, and all the regular game-psychology proper to your world and way of life. Even of this you make a play.” (p. 151-152)

“But such as these radical and international movements are, the modern Jew (the best and most thoughtful modern Jew, that is) is nearer to them than to anything else in your world.He is the only true socialist and cosmopolitan – but in such a true and tacit sense that he is completely distinguished from all of you. It is one of many vital paradoxes – a thing illogical and yet true to life. It is our very cosmopolitanism that gives us our national character. Because we are the only ones who are cosmopolitan by instinct rather than by argument we remain forever ourselves.” (p. 152)

“In everything we are destroyers – even in the instruments of destruction to which we turn for relief. The very socialism and internationalism through which our choked spirit seeks utterance, which seem to threaten your way of life, are alien to our spirit’s demands and needs. Your socialists and internationalists are not serious. The charm of these movements, the attraction, such as it is, which they exercise, is only in their struggle: it is the fight which draws your gentile radicals. And indeed, it is only as long as there is an element of adventure in being a radical that the radical movement retains any individuality. And it is only in the fierce period of early combat that you welcome us Jews – as allies. You are deluded in this – so are we. You go into the movement boldly, adventurously; we darkly, tacitly. You make it a game; we do it because we cannot help ourselves. And sure enough, in the end, the split comes again. The liberal and the radical are as apt to dislike the Jew as the reactionaries are. The liberal and the radical do not use the weapons of the reactionaries: but the dislike is there, finds expression in anti-Semitic socialist and workers’ movements and in the almost involuntary contempt which springs to the lips of countless intellectuals.” (p. 152-154)

“Philosophies do not remold natures. What your radicals want is another form of the Game, with other rules. Their discontent joins hands with Jewish discontent. But it is not the same kind of discontent. A little distance down the road the ways part for ever. The Jewish radical will turn from your social movement: he will discover his mistake he will discover that nothing can bridge the gulf between you and us. He will discover that the spiritual satisfaction which he thought he would find in social revolution is not to be purchased from you. I believe the movement has already started, the gradual secession of the Jewish radicals, their realization that your radicalism is of the same essential stuff as your conservatism. The disillusionment has set in.” (p. 154)

“A century of partial tolerance gave us Jews access to your world. In that period the great attempt was made, by advance guards of reconciliation, to bring our two worlds together. It was a century of failure. Our Jewish radicals are beginning to understand it dimly.”(p. 154-155)

“We Jews, we, the destroyers, will remain the destroyers for ever. Nothingthat you do will meet our needs and demands. We will for ever destroy because we need a world of our own, a God-world, which it is not in your nature to build. Beyond all temporary alliances with this or that faction lies the ultimate split in nature and destiny, the enmity between the Game and God. But those of us who fail to understand that truth will always be found in alliance with your rebellious factions, until disillusionment comes. The wretched fate which scattered us through your midst has thrust this unwelcome rôle upon us.” (p. 155)

XI The Masses

“The nature of things cannot be solved because we partake of that nature. We can never get round ourselves: we can only turn round. Your world spins in a joyous illusion of progress; we, untouched by that illusion, destructive of your mood, stand aside, static, serious. We will be satisfied with nothing but the absolute.” (p. 186-187)

XII Solution and Dissolution

“Does the situation which I have described constitute a problem? Or is it merely one of the insoluble difficulties of life which, being insoluble, should be understood as such and suffered tacitly? Death is not a problem, being inevitable. Is this struggle between our two worlds as inevitable? Shall we resign ourselves to the struggle and do what we can to mitigate its worst effects, or shall we continue the search for a complete solution?
The one solution which is generally offered as complete and satisfactory, is quite apart from its feasibility, not a solution at all: only a dissolution. The disappearance of the Jewish people by complete submergence in the surrounding world would not, in reality, solve the problem; any more than one solves a chess problem by burning chess-board and figures. But it would seem to do the next best thing: it would apparently destroy the situation which creates the problem. The problem, without having been solved, would at any rate cease to exist.” (p. 188-189)

“And by the dissolution of the Jewish people can be meant only one thing – the disappearance of Jewish identity in individuals or amasses, the complete obliteration of Jewish self-consciousness, down to the very name and recollection. When it will be impossible for any man to say of himself, ‘I am a Jew’, or ‘My father or grandfather was a Jew’ this consummation will have been achieved.
There is only one instrument to this end: free and unrestrained intermarriage. This act or fact alone will count. The mere changing of names, the substitution of religious forms, the so-called ‘liberalization’ and ‘modernization’ of Judaism is ineffective: it is a matter of common observation that there is no inverse ratio between the Westernization of the Jew and anti-Semitism. And this very fact will have to be considered again in its relation to the feasibility of this proposal. If we talk of the submergence of the Jew we must not play with words: words alone cannot submerge the Jew. If there is anything in what I have said you cannot make a gentile of a Jew by arguing with him any more than by lynching him. You can make his children half gentile, his grandchildren only a quarter Jewish – and so on till the balance is perfect.” (p. 189-190)

“Will the ‘dissolution of Jewish identity’ by free and prolonged intermarriage resolve the struggle of the two types? Or will the struggle continue in another form, less obvious but equally uncomfortable? Will the struggle center round isolated individuals, recurrent types? Or will the final product be homogeneous and, in relation to this particular struggle, static?”
Both the negative and affirmative answers to this question are unsatisfactory. Suppose, on the one hand, the struggle continues? Suppose the Jewish character persists in strains, breaks out in individual atavisms, long after the Jewish name has perished? The problem will be the same: your world will be confronted with recurrent instances of alien and destructive types, all the more dangerous because they are not isolated in recognized, repudiated group. Their power of destruction will be the greater because they will work from within. The ‘Jewish’ problem will have disappeared, but the gentile problem would remain as bitter as ever. (p. 193-194)

“Let us examine the negative answer. Suppose there are no ‘reversions of type’. Suppose the Jew is so completely absorbed as to be lost beyond possibility of detection in the surrounding world. Such a consummation, if possible, calls for one inevitable condition; that is, the proportionate Judaization of your world. It is unthinkable that so vivid an element as the Jewish people should be absorbed into your world without producing an appreciable alteration in its constitution. A world that has absorbed the Jews will to that extent be a Jewish world.
And this is precisely the condition which you refuse to admit. You want no tampering with your identity; you want to remain what you are. You have no intention of meeting us at the point of balance. You do not want a world tinged with Jewish blood. You want us to be absorbed in you without leaving a trace. And with the best intentions in the world we cannot oblige. We can, in that sense, no more destroy ourselves than we can destroy a single particle of matter.” (p. 194-195)

XIII The Mechanism of Dissolution

“Among yourselves assimilation is problem enough. The birth and death of nations is attended by wars, pains, humiliations. But what you have done a dozen times over in the last four thousand years we have not done once.” (p. 208-209)

“We cannot assimilate: it is so humiliating to us that we become contemptible in submitting to the process: It is so exasperating to you that, even if we were willing to submit, it would avail us nothing.” (p. 209)

Male and female Gentiles are at the very bottom of an official “hierarchy of human beings” according to the Israeli Deputy Minister of Religious Affairs, Rabbi Eli Ben Dahan.

The shocking display of Jewish extremist racism—which is both official Israeli government policy and Jewish law in their religious communities across the world—is contained in an article published in one of the largest Israeli newspapers, Haaretz.

The article, titled “The hierarchy of the human species as told by Eli Ben Dahan” can be read in full online with a freely obtainable subscription to that paper (a working email address is required).

The article interviews Deputy Minister Dahan about homosexuality and Judaism, asking if this affects the “Jewish nature of Israel” and then goes on to produce the “hierarchy” of human beings, according to Jewish law, as follows:

“1. Jewish men who have sexual relations with Jewish women

2. Jewish bastards

3. Jewish women who have sexual relations with Jewish men or with the Holy One Blessed Be He

4. Jewish men who have sexual relations with non – Jewish women

5. Jewish homosexual men who have sexual relations with Jewish men

6. Jewish lesbians who have sexual relations with Jewish women

7. Jewish homosexual men who have sexual relations with non – Jewish men

8. Jewish lesbians who have sexual relations with non – Jewish women

———————————————————————

9. Male Goyim

10. Female Goyim.”

The article goes on to point out:

“Note the fact that below the line are only “goyim;” there is no need or reason to divide them up into subcategories.”

Imagine for a second if any other people or nation on earth had to produce such a list, and class Jews as the lowest of the low?

Imagine if Iran had to produce a list which put Jews below Muslim homosexuals? The Jewish lobby in America would be calling for war against Iran…

The other important factor to consider in this regard is that this classification of humans is not merely some Israeli invention—it is based on Halacha, Jewish law as contained in that religion’s “holy books.”

It is therefore, represented in all Jewish religious communities all around the world—and offers a fascinating, if horrific, insight into how Jewish Supremacists view all Gentiles, in all nations.

Christmas traditions banned—Jewish symbols erected! Every year, the world’s biggest Menorah stands right across from the White House on government property.

During the Christmas season Menorahs are displayed on prime public property across the United States. Thousands of Menorahs are placed in front of town halls, federal buildings and schools.

The Supreme Court of the United States has ruled that Jewish Menorahs are allowed, but Christian-themed scenes and deco-rated crosses must be banned.

Even beautiful Christmas carols that have been sung since the earliest days of America are now banned in most schools.

Although it may come as a surprise to some Americans, the effort to destroy Christmas traditions has been led by the organized Jewish community. The American Jewish Committee, the American Jewish Congress, the ADL and a host of powerful Jewish groups have led the attack against Christmas.

The ACLU is also active. Since its inception the ACLU has been dominated by Jewish lawyers and Jewish funding.

To put it bluntly, the war on Christmas has been led by Jewish organizations, financed by Jewish financiers, fought in the courts by Jewish lawyers, and lobbied in government, by Jewish influence. Underlying the whole campaign is the Jewish dominated media. Extremist Jews who make up less than three percent of the population have prevailed over the wishes of 90 percent of the American people.

The war against Christmas has been fought for decades. Jewish groups first forced a ban on any prayer in school. Then they forbade moments of silence for fear that kids might pray. Then they stopped any crèche or cross in public areas at Christmas time.

Their next step was to re-strict the mention of Christ-mas itself in institutions, transforming “Christmas” to “Winter Holidays” and” and “Winter Break.” Then the singing of Christmas carols in schools. Now, they replace Christian Christmas symbols with open Jewish symbols!

This cultural war extends to all of our ancient European traditions. They are banned or slandered in deference to “Jewish sensibilities. “

Jewish-led media has had a crucial role in supporting this attack on our traditions and in blunting our resistance. Doubters of Jewish media control, should read The Los Angeles Jewish Times (Oct. 29, 1999) where it boasted that four out of five of the largest media conglomerates are directly owned by Jews and the fifth is as pro-Zionist-controlled as the other four.

Perhaps nothing exposes the Jewish extremist power over us more than the fact that at the same time they have supported banning Christmas Christian displays and Christ-mas carols, they have quietly replaced them with Jewish Menorahs and the celebration of obviously Judaic Hanukkah racism on public property.

Here is a quote from “Nativity Scenes” in Wikipedia:

Nativity scenes have provoked controversies and lawsuits. In federal court pleadings in the United States, for example, the New York City, New York, school system defended its ban on nativity scenes…the judge in the case upheld the ban, noting that the ban on nativity scenes is not discriminatory while permitting Jewish Menorahs and the Islamic star and crescent…In another instance, a suburban Philadelphia, Pennsylvania, United States school banned a nativity scene while permitting a Menorah display. The school’s principal stated, “Judaism is not just a religion, it’s a culture.”

To say that a Menorah is not a religious symbol is, of course, absurd. Here is a quote from the prominent Jewish website, Judaism 101:

One of the oldest symbols of the Jewish faith is the Menorah . . . It has been the most recognizable symbol of Judaism from ancient times.

Interestingly enough, at the same time symbols of the birth of Jesus are torn down, symbols of anti-Christian Judaism are erected.

Judaism teaches that Christ was an idolater and that idolaters should be murdered. Most Christians don’t know the fact that the chief Jewish religious book is the Talmud. It sets the entire course of law by which Jews must live, boasting that Jews themselves were the ones who executed Jesus, not the Romans. It also claims that Jewish priests in the afterworld have conjured up Jesus where they are boiling him in excrement for eternity.

I know this sounds ludicrous and impossible to the average Christian today, but this Judaic hatred of Jesus is easily proven. Recently a book was published on that very subject by the head of Princeton University’s Jewish Studies Department, Peter Schafer, called Jesus in the Talmud. The book is endorsed by prominent Jewish rabbis. Here’s a quote from a review of the book in Publishers Weekly:

What exactly is so scandalous? How about Jesus punished in Hell for eternity by being made to sit in a cauldron of boiling excrement? That image appears in early manuscripts of the Babylonian Talmud, as does a brief account of Jesus’ trial and execution—not by the Romans but by the Jewish high court, the Sanhedrin. …

Jewish hatred of Christ and Christianity can be seen in a never-ending parade of vicious Jewish attacks on Jesus and Christianity in the media. It is illustrated by Larry David’s HBO television program “Curb Your Enthusiasm” where this Jew urinates on a picture of Jesus. Two pious Christian women are then mocked and ridiculed for thinking that the liquid on the face of Jesus is a tear.

It is impossible to list every Jewish anti-Christian effort, but some shocking evidence of deep Jewish hatred toward Christians is exposed in a paper by Jewish professor Nathan Abrams. In the Jewish Intellectual Quarterly Abrams boasts that Jews founded and still dominate pornographic films. He quotes Jewish porn kings saying that they are motivated by an “atavistic hatred” against our heritage:

Jewish involvement in porn, by this argument, is the result of an atavistic hatred of Christian authority: they are trying to weaken the dominant culture in America by moral subversion.

He goes on to quote one of the most famous Jewish pornographers, Al Goldstein:

Is there a deeper reason beyond the mere financial, as to why Jews in particular have become involved in porn?

Al Goldstein, the publisher of Screw, said “The only reason that Jews are in pornography is that we think that Christ sucks. Catholicism sucks. We don’t believe in authoritarianism.” Pornography thus becomes a way of defiling Christian culture and… penetrates to the very heart of the American mainstream…

The Jewish organization that erects the Menorah in front of the White House as well as thousands more across America and around the world is Chabad Lubavitch. Chabad is a Jewish extremist organization that even permitted to hold parties in the White House.

As the Jewish Talmud commands, Chabad hates and condemns Jesus Christ and Christians as “idolaters,” and it proclaims that Jews have a divine right to rule over Gentiles. The purpose of all Gentiles on earth, they say, is to “serve Jews.”

A leading Chabad rabbi, Yitzhak Ginsburg wrote in America’s largest Jewish newspaper, Jewish Week, April 26, 1996, that Jews even had the moral right to seize a gentile on the street and “take the liver of an innocent non-Jew,” if a Jew needed it.

Hanukkah Celebrates Jewish racism and mass murder!

The Menorah symbolizes Hanukkah which represents Jewish separatism.

Let me quote to you from a typical Jewish account of it. I take this quote from Zipple: the Jewish Supersite. Here are some excerpts:

… the eight-day holiday celebrates the Jewish military victory against the Syrians…, Underlying Chanukah is a theme just as central today as it was 2,000 years ago, the fight against assimilation. Today, just as then, Jews are well accepted; the Maccabees revolted not only against the ruling Syrians, but against the prevailing Jewish practice of Hellenization.

“Hellenization” can today easily be interchanged for Americanization or assimilation.

Hanukkah celebrates the mass murder against both the Greeks and all Jews who married Greeks or accepted Greek culture.

Ironically, any group that opposed “assimilation” would be viciously condemned by the same pro-Hanukkah Jewish media!

Actually the sentiment of self-preservation is healthy and natural, for most people naturally want to preserve their heritage just as we all want to preserve the unique expressions of life

in Nature. But, if you are a European American and you say you want to preserve your people, you are condemned as a “racist” and “hater.”

If Jews say those same things, they get to erect racist, genocidal symbols that oppose assimilation — right next to the White House!

Ironic isn’t it? A manger scene of a child being born in the name of love and joy; for peace on earth and goodwill toward men — is banned. And what is it replaced by?

A symbol of Hanukkah celebrating the annihilation of Jewish enemies and fostering Jewish resistance to assimilation.

Don’t think it is only Jewish groups like Chabad who have these beliefs. Every major Jewish organization campaigns against inter-marriage and assimilation.

The American Jewish Committee has had national campaigns called “Jews don’t mix and match.” Posters have been put up all over the world by mainstream Jewish groups that show a Jewish girl who married a Gentile. They say she is now “LOST” to her people.

The national Jewish-dominated media excoriated one obscure Justice of the Peace in Louisiana who opposed mixed marriages of Whites and Blacks. Yet, the media tell us nothing about the fact that in the entire nation of Israel it is illegal for a Jew to marry a non-Jew. This Jewish law is not just primarily about religious intermarriage, it is aimed purely at the genetic heritage of Jews. An atheist, non-religious Jew, of which there are millions in Israel, can marry a religious Jew or another atheist Jew, as long as prove Jewish genealogical descent.

This the meaning of Hanukkah celebrated at the White House while Christian symbols are banned!

Any resistance Europeans have to the loss of our genetic and cultural heritage through assimilation and multiculturalism is called chauvinism, intolerance and ultimately “racism” by the media. On the other hand, Jewish ethnocentrism and mass murder is honored by putting up huge symbols of it in front of the White House each year!

Some may ask why the media doesn’t ex-pose this hypocrisy? It is easy to understand when you know that the media is run by the same group that celebrates Hanukkah racism!

Barack Obama will solemnize a Hanukkah celebration at the White House this year.

Imagine for a moment if there were a White House ceremony commemorating White opposition to assimilation and intermarriage with Jews? Would the media be silent?

So, how can Jewish extremists get away with this without any outcry in the press?

The blatant double standards reveal clearly the increasing Jewish power and influence over our media, government and culture.

And, it is not just the Christian traditions of Christmas that the ADL wants to eradicate. In their guide to teachers and parents, called the “December Dilemma” it tells Jews not to put up with any traditional Christmas symbols that hurt “diversity.” The ADL says:

In the context of displays on public property, the Supreme Court has ruled that a Christmas crèche standing alone is impermissible… It also has found that a Chanukah Menorah … is permissible.

In the next ADL passage, the ADL shows that it seeks to limit, not just Christian symbols, but the wider symbols of European heritage:

First, it is important to note that while Christmas trees, Santas, wreaths, wrapped gifts, and reindeer are commonly used… Nevertheless, their inordinate usage is inappropriate… Suggest alternative winter decorations…that may be more inclusive.

A number of Jewish organizations have be-gun to go after that distinctly European Christmas tradition: the Christmas tree.

At Missouri State University, a 20-foot Christmas tree was taken down after Lorene Stone, dean of the College of Humanities, was told by the school “Diversity Commission” that a Jewish faculty member said the tree showed “a lack of sensitivity” to those of other religions.

Stone, who put the tree up the day before Thanksgiving, said she didn’t use any religious symbols on it. And then she invited Jews to erect a Menorah (even though a Menorah is obviously religious).

In Seattle, using the threat of a costly law-suit, a Jewish rabbi, Elazar Bogomilsky, forced the Seattle Airport to take down a number of large and beautiful Christmas trees it had erected for the holiday. Jewish intimidation such as at Missouri State and in Seattle signals the increasing removal of Christmas trees from public property across the United States.

Jewish Hollywood continues to produce films and TV programs that defile our European Christmas traditions. Even the venerable figure of Santa Claus or St. Nicklaus has not escaped Jewish hate.

In Seattle, Rabbi Bogomilsky’s attack on Christmas caused a tremendous backlash. A vast majority of Americans are sick and tired of these Jewish extremists trying to destroy our heritage.

There is a Jewish war raging against Christmas and against every true interest of our people. But, finally, our people are awakening!

The Jewish War on Christmas should awaken us that Christmas and everything else we hold dear is under brutal attack.