Roots of Zionist Jewish Aggression

Releasing Anger by Abusing Arabs

by Joachim Martillo (ThorsProvoni@aol.com)

A Bintel Brief: Sixty Years of Letters from the Lower East Side to the Jewish Daily Forward edited by Isaac Metzker with foreword and notes by Harry Golden (1971) contains the following 1932 advice-seeking letter, which discusses (pp. 153-155) an American Jew, who out of resentment over a minor slight decides to take part in the Zionist project to steal Palestine from the native population.

Dear Editor,

I am an immigrant from Russia, my wife is American-born, and we are both freethinkers [secular]. We have two grown children, a son and a daughter, who know they are Jews but never saw any signs of religion or holidays in our home. Even Yom Kippur is just another day to us. For the last twenty years we've lived among Christians and we socialize with them. Our children also go around with gentiles.

Some time ago a Christian girl began to come to our house, seemingly to visit our daughter, but it was no secret to us that she was after our twenty-three-year-old son, with whom she was friendly. We said nothing about it, because we wouldn't have minded having her for a daughter-in-law.

Once the girl invited our son to a party at her house where all the other guests were Gentiles. They were all having a good time until one of the guests, whether in jest or earnest, began to make fun of Jews. I don't know what happened there, but I am sure they didn't mean to hurt my son, because none of them not even his girl friend, knew that he is Jewish. But he was insulted and told the girl so. Then he told her that he is Jewish and this was a surprise to her.

My son left the party immediately and from that day on he is changed. He began to ask questions about religion, debated with me about things that formerly hadn't interested him. He wanted to know where I was born, how many Jews there are in the world, why the religious don't eat pork, where the hatred of Jews came from, and on and on. He was not satisfied with my short answers but began to read books looking for more information. My son also berated me for not giving him a Jewish upbringing.

His Gentile girl friend came to beg him to forgive her. She cried and explained that it was not her fault, but he didn't want to have anything to do with her because, it seems, he was deeply insulted. His head was filled with one thought, Jewishness. He found Jewish friends, he was drawn into a Zionist club and they worked on him so that he has come to me with a suggestion that I give up the business and we all go to Palestine. And since he sees that I am not about to go, he's getting ready to go alone.

At first we took it as a joke, but we see now that he's taking it very seriously. Well, my going is out of the question, I am not that crazy. But what can be done about him? I'm willing to give in to his whim. I'm sure that in Palestine he'll sober up and realize that not everyone who is Jewish must live in Palestine. My wife is carrying on terribly; what do I mean, allowing my son to travel to a wild country where Arabs shoot Jews? She says we should not give him the money for the trip. But our son says he will find a way to reach the Jewish Homeland.

My wife and I are very anxious to hear your opinion.

Respectfully,

A Reader

Answer:

Your son is a very sensitive and thinking person. Since he is an adult you must let him go his way and do what he wants to do.

[Note added by Harry Golden for the 1971 anthology.] Many letters from Russian Jews indicate that they have become Zionists. Their attitude is that they see Zionism as the means of abolishing the "abnormal" position of the Jew, an instrument whereby he might become a man like other people.

 

This recalls a statement in Theodor Herzl's Diary. "We must have an army with officers with the red stripe running down their trouser leg, and a navy, even if it has only one gunboat. There are the values the world understands."

 

Chaim Nachman Bialik, the great Hebrew poet, said it in a different way. "When the first Jewish prostitute is arrested by the first Jewish policeman and sentenced by the first Jewish judge, we can consider ourselves a sovereign state."

The Forward editor shows a mindset that remains common among far too many American Jews today when he interprets a mean-spirit as evidence of sensitivity and serious reflection.

The belief of Reader's wife that Jews were victims in Palestine at this time period is similarly delusional. The native Palestinian population was reacting to longstanding Zionist depredations and to clear Zionist intention to plunder and to dispossess Palestinian non-Jews.

Even though Reader correctly states "that not everyone who is Jewish must live in Palestine," he accepts the Zionist definition of Palestine as the Jewish Homeland, which is a concept that has no basis whatsoever in traditional Jewish religion.

Tel Aviv University Professor Paul Wexler discusses Jewish connection to Palestine in The Ashkenazic Jews: A Slavo-Turkic People In Search of a Jewish Identity by Paul Wexler (p. 203).

Theoretically, Jewish groups could differ in the extent to which they retained a Palestinian Jewish ethnic component. But given the extreme racial heterogeneity of the contemporary Jews, it is more likely that no Jewish community is racially "pure" -- including the European Jews, who often resemble coterritorial [sic] or contiguous non-Jewish groups no less than the tiny Afro-Asian Jewish groups mentioned above. I fail to see how the nationalist Belorussian Jewish historian, Simon Dubnow (1860-1941), could have regarded the Jews as the relatively purest of all existing ethnic groups, especially since much work on discontinuities among the Jews had been done by his time (see Ginsberg 1963:41-2; on relative purity, see also Mourant 1959:171). A geographically Euro-or racially Caucaso-centered view is hardly convincing, as non-European Jews themselves were quick to point out when they first encountered European visitors who claimed to be Jews. For example, the Yemenites were so sceptical [sic] that light-skinned people could be Jews that they coined the label "Christian Jew" for visiting European Jews. See the Judeo-Arabic term yehudi nasrani (in Godbey's spelling 1930:186 and fn 20, citing Landberg 1906:273). The Black Jews of Cochin, Kerala State (India), also call the white Jews "Christians" (Malayalam meholah [?]: Godbey 1930:356, who call them under the old British administrative term "Madras" Jews).

 

Ginsberg, M. (1963). On Dubnow's concept of Jewish history. Simon Dubnov. L'homme et son ouevre, ed. A. Steinberg, 41-56. Paris.

 

Mourant, A.E. (1959). The blood groups of the Jews. JJS 1(2): 155-76.

Zionist racial science misanalyzes genetic data to prove an "Israelite origin" of modern Jews as Zionist apologist Diana Muir Appelbaum demonstrates in her extremely confused Jerusalem Post article entitled Genetics and Jewish Identity.

She writes:

The researchers compared Jews and Palestinians to a sample of people from Wales. When compared with the Welsh, Jews and Palestinians did indeed look similar, as they probably would if contrasted with Trobriand Islanders. When the same research team conducted a follow-up study comparing Jews and Palestinian Arabs to Kurds, Armenians, Turks, Syrians, Jordanians, Lebanese and Beduin, they saw a very different picture. Although all Middle Eastern populations have broad similarities, "Jews were found to be more closely related to groups in the north of the Fertile Crescent (Kurds, Turks and Armenians) than to their Arab neighbors."

In fact, such findings substantiate the hypothesis that most modern Jews are descended from convert populations from the region of the Black Sea (i.e., Khazars and Khazar-ruled populations).

Bialik's comment referenced in Golden's note is utter nonsense.

Jerusalem Brothel 100 Years Ago 

Not only does Princess or Prisoners discuss a Jerusalem Jewish brothel of a century ago, but Jewish prostitution of the nineteenth and early twentieth century was hardly limited to Palestine.

By pretending to connect Jewish women with Jewish soldiers, who were discharged from the Czarist army and free to live outside the Jewish Pale of Settlement, Jewish kinderkhappers were able from the 1840s to branch out from kidnapping Jewish male children for military service to kidnapping young Jewish women as white slaves. Shortly after the middle of the nineteenth century, Jewish white slavers expanded their resource pool to include young non-Jewish women.

Arun Gandhi and Sholem Aleichem contains some discussion of Yiddish (ethnic Ashkenazi) white-slaving in Latin America at the turn of the 19th to the 20th century. Jewish white slaving of young Jewish and non-Jewish women was already quite common in N. America by the 1890s, and American Jewish judges were already sentencing Jewish prostitutes arrested by Jewish policemen before the beginning of the 20th century.

Only restrictions of Jewish government service restricted the possibility of trials of Jewish whores before Jewish judges in the Czarist Empire, and research into the judicial records of the provinces of Chernigov and New Russia, where restrictions on Jewish government service were smaller, might show that such trials did in fact take place in Czarist territories.

In general not only do Jewish beliefs about Jewish history have little connection to reality, but Zionist Jewish claims of Jewish rights to Palestine as well as ongoing Zionist defamation of Palestinians, Muslims, and Islam indicate continuing massive self-delusion among a large segment of Jews to this day.
 

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