Understanding the Jews,
by Hervé Ryssen
Paris, April 2012
[Translated from French by Carlos Whitlock Porter]
Table of Contents
Preliminary Remarks…………………………………………………….. 4
I. The Jewish Identity……………………………………………………. 5
“Perfectly Well Integrated”
Assimilation or Dissimulation?
A Community Closed upon Itself
The Jewish Mission
The Jews and “Humanity”
II. Cosmopolitan Propaganda……………………………………….. 13
The Advocacy of Race-Mixing and the “Open Society”
Making Whites Feel Guilty
Destroy the Local Elites
The Blacks Are Going to Save Humanity
The Races Do Not Exist
Your Lying Eyes
III. The New World Order…………………………………………….. 24
High Finance in the Service of Democracy
War Against Islam
Wars of Liberation
IV. Historical Traumas…………………………………………………. 31
The Trauma of the “Shoa”
The Whole World is Guilty
The Spirit of Vengeance
Communism under Lenin
Communism under Stalin
V. Anti-Semitism…………………………………………………………. 43
An “Inexplicable Phenomenon”
The Scapegoat Theory
Denying the Evidence
The Inversion of Reality
The Good Deeds of the Jews
The Jealousy of the Anti-Semites
Anti-Semitism: An Illness
The Madness of Men
Hatred of Humanity
VI. The Mafia……………………………………………………………… 55
The Great Swindles
The Organ Traffic
VII. The Destruction of the Traditional Family……………….. 66
The Defense of Homosexuality
Cross-Dressers and Transsexuals
The Destruction of All Patriarchy
VIII. The Psychopathology of “Anti-Semitism”………………. 72
Rapists and Psychos
Sexual Crimes Against Children
IX. At Last: Psychoanalysis Explained…………………………… 75
The Myth of the Oedipus Complex
X. The Hysterical Sect…………………………………………………. 81
Need for Love
The Jewish Prison
The Symptoms of Insanity
The Suicidal Jew
The following text is a summary of six books  written by Hervé Ryssen , published between 2005 and 2010, constituting the most important study on the Jewish mind ever published. All the quotations that you are about to read are precisely referenced in at least one of these books.
The present booklet consists for the most part of quotations from famous authors, with particular emphasis on well-known films. The number of references is nevertheless sufficient to enable the reader to observe the extraordinary homogeneity of Jewish cosmopolitan thought, over the centuries and across all borders.
The Jews are hypersensitive to the slightest hint of anti-Semitism. The most insignificant bit of graffiti on a school yard wall is immediately noted, and the information is very quickly relayed to a rabbi. The slightest pushing or shoving incident in a door doorway triggers a deluge of protests.
[Image] False-flag anti-semitic graffiti
Governmental ministers profess great indignation as loudly as they can, although the murder of a mere goy leaves them indifferent. That which has been called the “great Jewish intolerance of frustration” is in fact one of the characteristic traits of the entire Jewish community: they cannot tolerate the slightest criticism, the slightest remark perceived as “hostile”. They get hugely indignant, heaping calumny upon the person deemed guilty, never hesitating before the foulest slanders — something “anti-Semites” have always complained of, all down through the ages. To finish the job, they file lawsuits, unless the victim apologizes publicly.
The Marxists philosopher Jacques Derrida writes:
“My vigilance, I think I can say, was without rest since the age of six, with regards to racism and anti-Semitism”.
He had in him, he said,
“a nervous vigilance, an exhausting aptitude in sniffing out signs of racism, in the most discrete configurations and the noisiest denials”.
[Image] Marxists philosopher Jacques Derrida
This obsession is an invariable characteristic of all “cosmopolitan” thinkers. In the Jewish community, there is a hyper-emotiveness, an anguish, even an in-born paranoia, which disposes the leaders of this community to man the battlements at the slightest sign of hostility.
The fact that almost the whole French government attends an annual dinner at the CRIF (Representative Council of Jewish Institutions of France) really ought to reassure them; but an atavistic, secular, disquiet appears to be a fundamental characteristic of Judaism, which explains why, throughout history, the Jews can always be heard complaining, once again, of a “renewal of anti-Semitism”.
[Image] A CRIF annual dinner
It is moreover striking to observe that synagogues are the only places of public worship in which the faithful must barricade themselves behind bomb-proof doors. A foreign observer — a “Candide” — might legitimately ask here:
“Hey, these people don’t seem to think that other people like them very much”.
Perhaps they have something on their conscience?
Anti-Semitism is useful, too. Disproportionately magnified by the media system, it permits the maintenance among the Jews of the entire world of a fragile identity, constantly under threat of disappearance through assimilation into the host country. Over-sensationalized anti-Semitism thus reinforces the cohesion of the community.
An “Inexplicable Phenomenon”
Since Antiquity to most recent times, the Jews have been expelled everywhere, from all countries, both Christian and Muslim, many times over.
[Image] Map showing expulsions just from 1100 AD to 1500 AD.
In his memoirs, Elie Wiesel is compelled to observe:
“Jewish history describes a permanent conflict between us and others. Since Abraham, we are one side and the entire world is on the other.”
And he asks himself:
“Why so many persecutions, so much oppression? What have we done wrong to men so that they wish us so much ill? I will open myself to my masters about it, and yet again to my friends. We will try to understand. For the whole answer, my Masters made us read the Bible and reread the Bible, over and over again, the prophets, the martyrological literature.”
For the Jews, anti-Semitism is quite simply inexplicable. Martin Gray, in For Those I Loved, wonders about this incomprehensible hatred:
“Why this hatred against us, why the death, everywhere, threatening?”
The poor Jews live “in the midst of rabid, insane beasts”.
The historian Paul Friedlander denounces “Hitler’s wild imaginings on the Jews”.
[Image] The jewish historian Paul Friedlander
Why did Adolf Eichmann, a high Nazi official, feel the need to combat Judaism? Here is what Simon Wiesenthal has to say about it.
“I was mistaken in searching the events of his early youth for the motivation for his conduct. There was no motive, no hatred. Eichmann was only a product of the regime”.
In his book entitled Discourse of Hatred, published in 2004, the French philosopher Andre Glucksmann writes:
“Hatred of the Jews is the enigma of enigmas. This destructive passion, extending over the thousands of years, dresses according to the fashion of the day, is constantly reborn from the ashes of various fanaticisms which appear to motivate it … For the anti-Semite, the object of his aversion is like an unidentified flying object. He doesn’t know who or what he is talking about… the Jew is in no way the source of anti-Semitism; one must think of this passion in itself and by itself, as if the Jew which it pursues, without knowing anything about him, did not even exist”.
[Image] Andre Glucksmann’s book Discourse of Hatred.
“One cannot explain anti-Semitism”, confirms rabbi Josy Eisenberg.
“Auschwitz exceeds my faculties of comprehension and our powers of analysis”, writes Raphael Drai in 1989.
“Why the silence or the eclipse of God during this period of horror? Why? I do not know, despite the many books I have studied.”
In his book entitled Hitler’s Willing Executioners, published in 1996, Daniel Goldhagen also pretend to be unable understand. The Holocaust is, according to him,
“the most difficult event to understand in all of German history … The Holocaust and the change in sensitivities which it implies, defy explanation … Explaining the manner in which the Holocaust may have occurred is a very difficult task”, he writes in the introduction. “The history of anti-Semitism in the Germany of the 19th century is of a very great complexity”.
[Image] Daniel Goldhagen and his book, Hitler’s Willing Executionioners: Ordinary Germans and the Holocaust.
“It is one of the most irritating and disconcerting facts of contemporary history”, writes Hannah Arendt in her book entitled On Anti-Semitism.
The famous Primo Levi expressed a similar view in If This Is A Man (1958):
“A few historians, among the most serious ones (Bullock, Schramm, Bracher), recognize that they do not understand Hitler’s relentless anti-Semitism, and consequently, of Germany. Perhaps because what happened has not been understood, and even, should not be understood, in the measure that to understand is perhaps to justify… In the Nazi hatred, there is nothing rational: is it a hatred which is not in us, which is foreign to man … We cannot understand it”.
[Image] Primo Levi and his book If This Is A Man – The Truce.
The Scapegoat Theory
In his book, The Psychiatry of Anti-Semitism (1952), Rudolph Loewenstein explains that anti-Semitism is “neither paranoiac nor phobic”, but is a matter of “mere criminology”. And he continues in a classical register:
“The Jews have been the victims of sadism and political ambition and could be persecuted with impunity, pillaged and murdered. It has often happened to them to be hated for their very vulnerability. Man is very much attracted by the possibilities of slaking their instincts of cruelty against defenseless victims. … The Jews, a weak minority, to whom people attributed a ‘shadowy and formidable power’, offered the Nazi leaders ‘the punching bag they had long been looking for’”.
[Image] Rudolph Loewenstein’s book, The Psychiatry of Anti-Semitism [aka, Psychanalyse de l’antisémitisme] (1952).
The Jews are thus said to be “collectively guilty” — all of them, even unborn children — for epidemics in the Middle Ages, for Communism, for capitalism, for the Death of Christ, for disastrous wars and equally disastrous peace treaties. All the evils of humanity, the Black Plague and the Atomic Bomb, are the “‘fault of the Jews’. We are the eternal scapegoats”. It should be noted here that Jewish intellectuals always pretend to be unable to understand why “anti-Semites” accuse them of promoting both Communism and capitalism simultaneously.
It should first of all be noted that “scapegoat” is a concept originating in the Torah. The “scapegoat” was an animal charged with all the sins of Israel, after which the Jews chased him out and to die in the desert. For a moment, one might almost have been inclined to think that Jewish intellectuals were “projecting” their guilt onto the “anti-Semites”…
Denying the Evidence
Jewish intellectuals seem compelled to deny all crimes, even in the face of the evidence. One could thus hear such and such a media personality rise up and raise a howl against the “myth of Jewish finance”. “People talk a lot about the ‘Jewish lobby’”, writes Pierre Birnbaum (2005), who adds:
“The ‘Jewish lobby’ does not exist. This word belongs to anti-Semitic terminology”.
Above all, most Jewish intellectuals deny the overwhelming role played by their fellow Jews in the Communist tragedy. In If This Is A Man, Primo Levi writes:
“Hitler’s idée fixe, for whom Judaism was confused with Bolshevism, had no objective basis, and even less in Germany, where it was notorious that the overwhelming majority of Jews belonged to the bourgeoisie”.
The historian Arkadi Vaksberg, in turn, calmly affirms (Stalin and the Jews, 2003):
“The ‘excessive’ share of the Jews in the revolution, and the resulting consequences, is an idea which owes a great deal to the world of imagination, to myth”.
[Image] Arkadi Vaksberg’s book, Stalin and the Jews [aka, Staline et les Juifse] (2003).
The Inversion of Reality
They often prefer, not without a certain brass nerve — the famous chutzpah — to represent themselves as the first and foremost victims of Communism. Norman Cohn, Alain Brossart, Gabriel Eschenazi have expressed this idea.
Jacques Attali in turn attempts to make us believe that the Jews were persecuted in the USSR (The Jews, the World and Money, 2002). As early in 1920, he writes;
“the teaching of Hebrew, a ‘reactionary and clerical language’, was prohibited … The annihilation of Russian Judaism is continuing”.
For their part, the writers Marek Halter and Samuel Pisar attempt to make us believe that in 1941, their evacuation to the East, in Tashkent, a country vacation spot, was a “deportation” (see The Planetary Hopes).
In his book Two Centuries Together, Alexander Solzhenitsyn became indignant about the remarks of this Simon Schwartz, who spoke of;
“the legend of the influence of the Jews, and the false ideas as to the exaggerated role of the Jews within State bodies”.
According to him, the Jews simply had;
“almost no possibility of survival, except by serving the State”.
“One is ashamed to read that”, says Solzhenitsyn indignantly.
“What is this situation of oppression and despair which leaves you no possibility of survival except in privileged positions?”
Solzhenitsyn quotes Isaac Stern, who affirms with aplomb that the Jews were the first victories of the regime:
“Soviet history”, he says, “is entirely marked by a constant determination to grind out and exterminate the Jews … Soviet power was particularly hard on the Jews”.
Louis Ferdinand Celine understood this trick very well:
“The aggressor screams as he cuts your throat”, he writes. “The trick is as old as Moses”.
The Good Deeds of the Jews
Anti-Semitism is the result of the benefits brought to humanity by the Jews. These benefits are so great that they embarrass those who receive them, and awaken hatred against their benefactors among the recipients. In his Apology for Israel, Albert Caracco writes:
“We are punished because we were beneficial and because good disturbs the order of things.”
“They will never pardon the Jews for the benefits to which they indebted to them.”
George Tabori, Viennese writer, actor and film director, said the same thing (Jewish Portraits, 1989):
“It was the Jews who formulated the laws… the Ten Commandments, the prescriptions of hygiene of Moses and others… these laws are a good thing, a reasonable thing, in a way a perfect moral code. But it is impossible to comply with them to the end. Hence results this feeling of a bad conscience, of permanent irritation against the Jews. They represent the Biblical law, and their very existence reminds Christians of the inaccessible ideal”.
In The Jews, the World and Money, (2002) Jacques Attali expresses this same idea that those who oppose the Jews are showing great ingratitude:
“In 325, at the Council of Nice”, he writes, “Christian anti-Judaism was set up, founded on the hatred of those who had brought the Good Word. The hatred of him who had rendered service. We will find this much later in the relationship with money: the hatred of him who lends money to others after having had it supplied by his God”.
For the period of the Middle Ages, Attali attempts to make us believe that the Jews were not permitted to exercise any trade except that of usurers or money lenders, although in reality they practised these same professions from the remotest antiquity:
“As they were forced into money lending to start with, they plunged themselves into it completely. To their greater misfortune. Once again, they will be useful and they will be hated for the services which they render. … The Jews are hated for having supplied them with their God and their money, because [the anti-Semites] hate themselves, because they can no longer do without either one”.
The Jealousy of the Anti-Semites
In Life and Destiny (1960), the Soviet novelist Vassili Grossman presents these explanations:
“Anti-Semitism”, he writes, “is the expression of a lack of talent, of the inability to win in a struggle with equal weapons; this is true in all fields, in the sciences as well as in commerce, in handicrafts as in painting. It is also the manifestation of the absence of culture in the popular masses, incapable of analyzing the causes of their sufferings. Uncultured men see the causes of their misfortunes in the Jews and not in the social and governmental order. Anti-Semitism is the measure of religious prejudices which hover in the dregs of society… Everyday anti-Semitism is an anti-Semitism which causes no blood to flow. It attests to the existence on earth of envious idiots, reactionaries and failures.”
The Jews are always innocent of everything they are ever criticized for. In his book, The World of Yesterday (1944), the famous Stefan Zweig expresses the astonishment of his fellow Jews obliged to flee Hitler’s Germany:
“The most tragic thing”, he writes, “in this tragedy of the 20th century, is that those who endured it could not discover the sense of it, or any fault on their part… What was the motive, what the sense, what was the purpose of this persecution?… No one could find the answer. Even Freud, the clearest intelligence of his time, with whom I often spoke in those days, found no explanation, found no sense in this nonsense”.
Communist criminals? Silly question: they weren’t really Jews; they were Communists! Saul Friedlander writes this way:
“The essential thing, which anti-Semites forgot, was the simple fact that the Soviet Jews, on all levels of the system, were first and foremost Soviet citizens devoted to the ideas and objectives of the USSR and forgetful of their origins”.
The Jewish historian Gabriel Eschenazi in turn explains that the new Jewish leaders of Poland, in 1945, were not really Jews:
“The ‘Jewish’ party leaders such as Jakun Berman, Hilary Minc or Roman Zambrowski had broken with their Jewish origins and defined themselves solely as Communists and Poles”.
Just because the Jews were “numerous at the top of the Party” and that they “occupied most of the positions in the central party” doesn’t mean that Communism was a Jewish dictatorship; those Jews weren’t really Jews at all!
“We find ourselves faced by a new paradox”, writes Gabriel Eschenazi, “in becoming Communists, the Jews ceased to be Jews in the eyes of their milieu, but for the Poles, they became more’ Jewish’ than ever, and ‘Jews’ of the worst kind.”
In this openly twisted genre, we may yet again cite the passage by Jacques Attali (The Jews, the World and Money):
“They even accuse the Jews of being indirectly responsible for the Shoah: Hitler, according to certain German historians like Ernst Nolte, was only a response to Marxism and the Soviet Union. It suffices to add that Marxism and the Soviet Union are ‘Jewish Creations’ so that the persecution of the Jew becomes, supreme refinement, responsible for his own persecution!”
Which cannot be true, of course, because the Jew, so to speak, is always innocent by nature. “Why did God persecute the innocent?” demands the psychoanalyst Rudolph Lowenstein.
Stephane Zagdanski (On Anti-Semitism), 1995), does not hesitate to write:
“It is even precisely because they are the cause of none of the things of which they are accused that the Jews have been detested for so long and in so many places”.
We see that Solzhenitsyn was therefore right when he became indignant over the refusal of the great majority of Jews to shoulder their share of the responsibility for the Communist experiment. In this difficult exercise, one cannot help but notice the past mastery of every sort of intellectual contortion, each more astonishing than the last. After all, the Barnum, Bailey and Ringling Brothers travelling circuses and side shows will always be there to dazzle the hopelessly stupid goy hayseeds …
Anti-Semitism: An Illness
These personages confirm that anti-Semitism is an illness, at least in the mind of the Jews. In his monumental History of Anti-Semitism, the very serious Léon Poliakov exposes the pathological nature of German anti-Semitism after the defeat of 1918. For him, the explanation is rather simple: the Germans were seized by a rather common illness — the persecution syndrome — which may lead people who are afflicted with it to the most total insanity:
“The day after the October Revolution”, he writes, “the remarks of a certain leaders of German destinies came close to delirium”, because “an uncertain number of Bolsheviks were of Jewish origins. … The frenzied tendency accentuated itself because it became obvious that Germany had lost the war”.
[Image] Léon Poliakov’s book, History of Anti-Semitism.
For Daniel Goldhagen, the Germans were deeply infected:
“The corpus of German anti-Semitic literature of the 19th and 20th centuries with its savage and hallucinatory texts on the nature of the Jews, on their virtually limitless power, their near-total responsibility for almost all the ills afflicting the world, is at this point so far removed from reality that the reader is obliged to conclude that it is quite simply the product of a group of pen pushers in an insane asylum … the beliefs contain elements proper to hallucinations.”
In her study On Anti-Semitism (1951), the famous Hannah Arendt writes:
“Anti-Semitism, as an ideology, remained, with rare exceptions, the prerogative of eccentrics in general and a few lunatics in particular”.
For her, anti-Semitism is an “insult to good sense”, a phobia of “illuminated people”. The famous Protocols of the Elders of Zion are the best illustration. The document is dismissed as a great forgery, a “grotesque” fantasy, an “incredible fairy tale”.
Norman Cohn confirms this: anti-Semitism was “reanimated and modernised in the 19th and 20th centuries by a handful of eccentric and reactionary Christians”, driven mad by a frenzied text: the famous Protocols of the Wise Men of Zion. The book is a collection of “ludicrous ideas”, of “ridiculous fantasies”. And Cohn adds:
“There is a subterranean world in which pathological fantasies disguised as ideas are used by swindlers and half-illiterate fanatics to excite the ignorant superstitious masses”.
In The Fault of the Jews (2002), Guy Konopnicki writes:
“One can never simply make the transition from a denunciation of capitalism to a denunciation of occult financial powers fomenting a world conspiracy. The people who trot out this obsession never express a single idea, apart from the most vulgar kind of anti-Semitism. It may be that this error is committed without their knowledge, but that is one of the properties of delirium”.
In 1974, in the last part of his History of the Jewish People, the rabbi Josy Eisenberg wrote (presumably without smiling):
“We do not intend here to explain the roots of anti-Semitism. For clinicians, the individual or collective impulses which underlie anti-Semitism are only explained by recourse to psychoanalysis, a recourse which exceeds the limits of this book and our means of investigation”.
In March 2004, Jeff Jacoby, editorialist at the Boston Globe, dedicated a file to the resurgence of the “cancer of anti-Semitism in Europe”. Listen to what Abraham Foxman, the president of the ADL, said about Mel Gibson, director of The Passion of Christ, under the influence of alcohol, before excusing himself before the Jewish community under the effect of we know not what kind of pressure:
“That he should seek treatment for his alcoholism is a good thing”, Foxman declared clearly, but “anti-Semitism is a disease of the non-Jewish brain, not of the Jewish brain. We are only the victims”.
The Madness of Men
Manes Sperber analyses the matter as follows:
“The hatred of Jews”, he writes, “appeared to me at a very young age as an aggressive persecution delirium … like a frenzied fear of others … in his monomaniacal hostility [the anti-Semite] persuades himself that he enjoys an insurmountable superiority over those whom he hates, whom he must despise, as well as fear, because they are of a diabolical wickedness.”
And Manes Sperber adds in passing:
“While this hatred sometimes constitutes for us the worst of dangers, it is nevertheless your illness. It is the evil with which you are afflicted. Without doubt it has caused us indescribable sufferings, but we will continue to overcome it no matter what form it takes.”
For Rudolph Loewenstein (Psychoanalysis of Anti-Semitism) the “frenzied beliefs relating to the Jews” have no basis in fact. One must therefore do everything possible to avoid a repetition of “frenzied crises of anti-Semitism”.
The thing is understood: anti-Semites are insane. Stalin, the tyrant, the executioner, the nationalist, proves quite useful in crystallizing the horrors of the Soviet regime. Stalin becomes the ideal “scapegoat” who can be accused of all evil. Elie Wiesel writes thus in his Memoirs (1994):
“Stalin is insane, his hatred renders him insane”.
On the broadcast Everyone is Talking About It (6 May 2006), Elie Wiesel said, with regards to the Iranian President Ahmadinejad:
“The religious head of Iran is insane, I mean pathologically sick: he is insane with hatred”. To which he added, logically: “His bomb does not threaten Israel, but the entire world”.
You’ve got it right: all those who oppose the plans of the Jews are “insane”.
The mechanism of “projection” is quite common among Jewish intellectuals. Vassili Grossman (Life and Destiny, 1960) explains:
“Anti-Semitism is the mirror of the defects of a man taken individually, of civil societies, of governmental systems. Tell me what you accuse the Jews of, and I will tell you what you are guilty of yourself”.
Raphael Drai, in Jewish Identity, Human Identity, 1995, thinks the same way:
“The anti-Semite attributes to Jews precisely those intentions which are truest of themselves… The psychopathological dimension of such a construction is quite remarkable … the Jews depicted in the imagination are only projections … the ‘Judaised’ image is proper to the delirium of anti-Semitism”.
Manes Sperber explains that the anti-Semite hates;
— “in the Other” —
“precisely those same defects from which he would most like to rid himself. He excuses them and conceals them more easily by imagining them grotesquely magnified in those whom he hates”.
[Image] Anti-Semitism by Alexis Rosenbaum
In Anti-Semitism, published in 2006, Jewish “philosopher” Alexis Rosenbaum wonders:
“Is anti-Semitism the expression of a neurosis?”, before explaining:
“The mechanism of projection is regularly accompanied by an accusatory inversion. In fact, the Jews are blamed for precisely the same crimes which others would like to commit, too, or are preparing to commit, against the Jews themselves. … From the psycho-analytic point of view, this state of fact is symptomatic of the process of inversion between the victim and the torturer (or ‘projective inversion’). Thus, one persecutes the Jews because he imagines or convinces himself at once that he is exculpating himself and inculpating the target of his hatred.”
“Anti-Semitism”, he writes, once again, “is characterised … by a strong tendency to wild fantasy … [anti-Semites] construct theories of a measureless exaggeration … which are often very ingenious, but are in no way disturbed by the fact that none of the great accusations directed at the Jews has ever been supported by any evidence. Whether he is obsessed with the Semites or the Zionists, it is almost impossible to reason with him.”
In 1959, Primo Levi, with regards to Hitlerian anti-Semitism, wrote:
“It was no doubt a matter of a personal obsession, the roots of which remain unknown, even if he talked a lot about it. They said he was afraid he had Jewish blood in his veins since one of his grandmothers got pregnant while working in a house belonging to Jews; he felt this fear all his life; obsessed by purity, he feared he was not pure himself. Other explanations have been offered by psychoanalysts, explanations which explained everything, correctly: they said, they have said, that Hitler was paranoid and perverse, that he projected upon the Jews the characteristics of which he wished to rid himself.”
Daniel Goldhagen writes as follows:
“Anti-Semitism tells us nothing about the Jews, but a lot about anti-Semites and the culture which nourishes them”.
The “hallucinated accusations” of the anti-Semites are therefore just a mirror of anti-Semitism.
The Jewish intellectual, as we see, projects upon anti-Semites everything he feels guilty for, including his tendency towards “accusatory inversion”. Once we have understood this principle, it suffices simply to switch the terms “Jews” and “anti-Semites” to understand the roots of the problem. To gain a proper understanding of Jewish intellectuals, they must be read with a mirror.
We understand better now why the Nazis, on certain occasions, were permitted to burn the books of all the Jewish intellectuals, each more perfidious and perverted than the last. In the film Raiders of the Lost Arc (USA, 1980), we see a scene of this kind. One must however bear in mind at this point that Orthodox Jews have always burned the books of their adversaries within their own community. Thus the books of Maimonides were burnt by the rabbis in the Middle Ages, just as the books of the Hassidic Jews were burnt in the 18th century. On 20 May 2008, in Israel, New Testaments were burnt by Jewish students of Yehuda.
[Image] Stéphane Zagdanski is a French novelist, essayist, and video maker born April 28, 1963 in Paris, France.
Here again is a beautiful example of accusatory inversion, from the pen of Stephane Zagdanski (2006). Listen to this:
“Anti-Semitic logic is characterised by paranoid inversion”, writes Zagdanski. “… The privileged function of anti-Semitism is paranoid inversion, and the privileged language of inversion is calumny. Which explains why each anti-Semitic idea is the methodical contrary of the truth. … Each of the statements made by anti-Semitism”, he continues, “is a great neurosis. It would be a good idea to go see a psychoanalyst. … Anti-Semitism gets lost in obsessive calculations for the purpose of learning nothing about its own delirium”.
One need only switch the terms “Jew” and “anti-Semite” to understand that Zagadansky is sick himself.
Hatred of Humanity
It is, allegedly, quite simply impossible for individuals to derive rational nourishment from hostility towards Jews, and solely against the Jews, simply because there are no rational grounds for such hostility. Since they need to justify themselves, Jewish intellectuals always try to create confusion by representing Jews as the victims of intolerance, like Protestants, lepers, witches, foreigners and people who are “different”.
Since the Jews are just like everybody else, hatred of the Jews can only, therefore, be the symptom of a hatred of all of humanity! Here, Jewish intellectuals project onto a universal plane that which is, in reality, of concern solely to themselves. In For Those I Loved, the famous Martin Gray writes:
“Here, at Treblinka, it was not just the Jews they killed, it was not just a particular race they were exterminating: the torturers wished to destroy Man”.
“It is this way, and there is nothing anyone can do about it”, writes Elie Wiesel in his Memoirs: “The enemy of the Jews is the enemy of humanity. And vice versa. In killing Jews, the killer kills more than just Jews. He begins with the Jews: but he inevitably attacks other ethnic groups, religions and social groups. … By killing Jews, the killers were attempting to murder all of humanity”.
The analysis of Clara Goldschmidt, wife of the writer André Malraux, is very much in agreement:
“Persecution”, she writes, “is less difficult to bear when one knows that it is totally unjustified and that, therefore, the enemy is transforming himself into the enemy of humanity”.
[Image] Jacques Attali’s book The Jews, the World and Money [aka, The Economic History of the Jewish People].
Jacques Attali also recalled the well-known rules of Judaism (The Jews, the World and Money, 2002, [aka Les Juifs, le monde et l’argent : histoire économique du peuple juif]):
“To impose a very strict morality upon oneself, tolerating neither arrogance nor immorality, to create neither jealousy nor pretext for persecution”.
It was just about time for somebody to say that, in fact.
Paris, April 2012
 Books by Hervé Ryssen. http://herveryssen.over-blog.com/
 Herve Ryssen’s latest book is Les Milliards d’Israël, Escrocs juifs et financiers internationaux [The Billions of Israel, Jews and international financial Crooks]
Les Milliards d’Israël. Escrocs juifs et financiers internationaux
Notre nouveau livre intitulé Les Milliards d’Israël, Escrocs juifs et financiers internationaux (336 pages) sera disponible en librairie le 17 septembre 2014. Le livre pourra être acheté en prévente au mois d’août ou début septembre afin de payer l’imprimeur. Nous vous tiendrons au courant d’ici peu sur la démarche à suivre.
Pour les flics de la pensée et autres censeurs, sachez que le fichier est entre de bonnes mains, et que même s’il devait m’arriver un malheur, le livre serait publié de toute manière. Juifs, si vous avez peur des livres, c’est que vous avez sans doute des choses à vous reprocher !
A très bientôt, chers lecteurs, pour plus d’informations.
PS : Je me demande si je ne vais pas dédier ce livre à Claire Lafoix, la présidente de la 17e chambre correctionnelle de Nanterre, qui m’a condamné le 9 avril 2014 à un mois de prison FERME, pour le simple port d’une bombe lacrymogène.
Il est vrai qu’elle entre en compétition avec les guignols de la 17e chambre correctionnelle de Paris, qui eux, m’ont condamné à deux mois de prison FERME pour une simple blague sur les moeurs de Bertrand Delanoë.
Auront-ils le courage de mettre un écrivain en prison ?
Sont-ils assez crétins pour aller jusque là ?
L’avenir nous le dira !
From Google Translate:
Our new book, The Billions of Israel, Jews and international financial Crooks (336 pages) will be available in bookstores on September 17 2014. The book can be ordered in advance in the month of August or early September via the printer. We will keep you posted shortly on how to proceed.
For the cops and other critics, know that the file is in good hands, and that even if a disaster should happen to me, the book would be published anyway. Jews, if you are afraid of books it is because you probably have something to hide!
See you soon, dear readers, for more information.
PS: I wonder if I’m not going to dedicate the book to Claire Lafoix, the 17th president of the criminal court of Nanterre, who sentenced me April 9, 2014 to one month FARM prison for simply wearing a tear bombs.
True, it competes with the horns of the 17th Criminal Chamber of Paris, who themselves have sentenced me to two months in prison for simple FARM joke about the morals of Bertrand Delanoë.
Will they have the courage to put a writer in prison?
Are they fools enough to go that far?
The future will tell!
Click to go to: Understanding the Jews, Understanding Anti-Semitism – Part 1
Click to go to: Understanding the Jews, Understanding Anti-Semitism – Part 2
Click to go to: Understanding the Jews, Understanding Anti-Semitism – Part 3
Click to go to: Understanding the Jews, Understanding Anti-Semitism – Part 4
Click to go to: Understanding the Jews, Understanding Anti-Semitism – Part 5
PDF of this post. Click to view or download (1.8 MB). With images:
Version 4: Apr 30, 2018 – Improved formatting.
Version 3: Jan 19, 2015 – Expanded Table of Contents.
Version 2: Added more images – Oct 28, 2014.
Version 1: Published Oct 28, 2014.