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The Talmud and Anti-Semitism: The Essence of Anti-Semitism: The Reality of Better and Worse Sorts of Poles, as Benign, Goodhearted People say: “He’s an honest man, despite the fact that he’s a Jew.”

admin|Monday, May 29, 2017

“The biggest Jewish tragedy is not that anti-Semites hate Jews, but that benign, goodhearted people say: He’s an honest man, despite the fact that he is a Jew.” TadeuszMazowiecki   quoted these words by Ludwik Hirsfeld at the start of an essay written in 1962 in the Polish periodical Wiez (Joint). As a point of departure in his research, this author took three articles written by Father Waldemar Szczerbinski, Allan Hart, and himself (Mazowiecki)

1.      Introduction  Mazowiecki tried to analyze the phenomenon of Anti-Semitism from a social and personal point of view. Mr. Hart had approached this topic as a journalist and politician, and Father Szczerbinski took a phenomenological (subjective) approach to the same question. All of them had touched on this subject in terms of Jewish behavior, often based on Talmudic teachings, as well as the socio-political reality of Jews in the world. This phenomenon seems to be a preoccupation for academics, politicians and many others. It suffices to mention the word terrorism, and Pandora’s box opens. The reality is that in many tragic events Jewish interests or Israelis have been attacked by Islamists–from Bombay, Islamabad (Pakistan) and Argentina, to the recent attacks in Paris (on 13 November 2015). There, the main objects of attack were seven Jewish-owned establishments (89 people were also killed in a mass shooting at a pop concert) ). The Islamists started to kill first the owners of the establishments, later their employees and in the end the customers and guests. On December 3, 2015 in San Bernardino USA the attacker’s primary goal was a person of Jewish origin. In Istanbul, on January 19, 2016 the primary goal of the attack was the members of an Israeli tour. The attacker found the members of the Israeli excursion, followed them, and then exploded his deadly charges. In these circumstances, I first wanted to make a coherent point about anti-Semitism and Talmud ethics. I thought it would be sufficient to google: ‘Anti-Semitism and Talmud’ and check out to the university library, and I would be scientifically and intellectually equipped to accomplish this type of endeavor. I was surprised to find very many publications, thoughts, answers and remarks in many languages (English, French, Spanish, German, Hebrew, and Polish), some mutually exclusive approaches, hundreds of thousands of researchers’ writings, all from different point of views. This author has refrained from expressing her opinion about the quantity and quality of expressions on this subject. Suffice it to say that many thoughts were repeated, presented from a tribal point of view, or just to serve and advance a certain point of view including political positions among others. When we look up the academics involved, they range from lay thinkers to the highest authorities in the world. Most of them are associated with educational institutions from local colleges to world-renowned universities, public bodies and institutions.  2. The Topicality of the Issue In 1972 there were two universities in the USA teaching Holocaust-related topics, and by 1978 there were 180 courses at the same institutions. At present, every higher educational body has at least some personnel teaching about Anti-Semitism and related subjects. Sometimes, an entire university is committed to the subject (e.g. Helm’s Liberty University), while other institutes of technical orientation are only give the subject marginal attention. What is surprising is the ethnic composition of most of the researchers and academics involved. They are Jewish, at least of Jewish origin, or have Jewish roots. In the tribal solidarity, “others” are usually intentionally eliminated from teaching jobs, publication houses, educational institutions, and often deprived from access to public media outlets. Taking into account this situation, it’s extremely difficult to present another point of view if it is not approved by Jewish scholars. Not to mention the fact that governments and publishing houses worldwide are equipped to monitor behavior considered to be Anti-Semitic, including malicious acts by Jews. In academics’ minds, the bulk of the literature on the subject can be presented from a political, geopolitical, ethnic, regional, socio-economic, commercial, ethnographic, or religious point of view, but in the end I believe it is necessary-some say- to see the events in a Jewish way, according to the expression: “There is a fire and there is a ‘Jewish fire’.” As stated in the research papers, the Jewish population is less than 0.2% of the world population[MGA1] , but, millions of articles, publications, periodicals, and journals have been published about Jewish, or Jewish-related, affairs. It suffices to google (“Anti-Semitism and its opponents in Modern Poland by Robert Blobaum”) to get hundreds of hits. Robert Blobaum claimed in an interview on January 15, 2015, that he is not Jewish, but he may be of German origin, but part of an assimilated German Jewish family. Jews are often the subject and object of political and ideological adversaries. And, in that regard, from an ontological point of view “Semites are attacking Semites and vice versa, and the rest of the question generated from these attacks is remained as a derived form of the core conflict between Semites themselves,” according to Alan Hart. The moral clash is between the ethics of the Talmud and those adopted in the rest of the world population. 3 .Different Approaches to this Issue There is, in other words, a Jewish way to tell the truth about the history, and there is a Polish way to tell the history according to the expression introduced by Joanna Tokarska-Bakir and Agnieszka Kozik (see academia.edu/32999130)- with Jewish roots academicians. This kind of seeing the reality, can be troubling to some researchers, but to others in the time of postmodernism era or even critical thinking analysis are to be accepted as useful tool to interpret and to present contemporary, or passed events. This multiphase truth is a suggested way to conduct the research, as well as to accept its results despite eliminating the offer and analyze the essential documents, all facts taken place in the defined time and defined circumstances. As to the Jewish fire approach in the research is rather doubtful, and its main “handicap” and difficulty had been agreed, that sometimes insignificant, marginal events were to become the main and essential. The reality of such distortion around us is causing difficult to distinguish between the myth and reality around us. It seems that this venues thinking is prevalent in the Jewish relations with others and to the rest of the exterior world. Particular Jewish attitudes toward Talmud’s had been thought and had not been so popular or accepted by atheist Jews, as well the ethics had been outgrown from Catholic Church (Social Teaching of the Church). The task then, is easier, when enormity, abundance of studies – most from multifaceted Jewish point of view - to be dealt with. In particular lack of exhaustive research based on all the archives, documents, facts-evidence, direct, or indirect researches without ethno-political influence. 4.The  difficulty to be on these same waves of research level: multifaceted national identities, politics, changing Jewish narrative. Commonly known obstacle is: To define multifaceted Jewish identities and horizontal ways of Talmudic thinking in multifaceted teachings of Judaism by rabbis and scholars, where almost each rabbi has its own particulars, and differences about ontological principals of Judaism, the most differentiated is the concept of human person (From Rabbi Kahane to the scientist Hershel). For our purpose, the author would try to find a basic ontological Jewish understanding for the subject considered: anti-Semitism and Talmud expressed in the ontological concept of the human person, in contrast to Christian soteriology and Jewish teachings. The abundant literature can be found about the interesting subject, with common mix-up causes, perceptions, insinuations, sentiments, feelings, of undefined “Anti-Semitism”, as well different point of view like historical, ideological, geopolitical, economic, political, religious, or ideological Nazism (whatever it means to different scholars).  Primary actors are involved “Jews” - so multidimensional, religiously, ethnically, territorially, with multifaceted identities from one extreme to the other. They are regarded by “others”, as Jews without specificity of the nation, or particular view of the personalities and generally are to be considered religious, political adversaries in the past, or present and in the future, past invaders, political prisoners, slaves, economic adversaries, culturally different (they pretend to have their own civilization) from “others” between themselves and gentiles-that stand is so far from the reality on the ground. So far, Jewish inspired independent research usually had been missed some documents and sources, or questions associated with the authenticity of the sources, or its complete examination. Most of it done according to the expected agenda. Jewish unrelated pursuit for the past to the present marginal events, as mains ones, accepted conspiracy of silence in pathological behaviors in extreme circumstances is a main obstacle to discover the truth about the event, or true meaning of the facts existed, included insinuation , allegations about Anti-Semitic behavior by “others”.     At the present, for carful observer, not to say for researcher or scholar is obvious to constantly verify pathological marginal narrative about anti-Semitism, by pursuing the past behavior and to be the witness of denied Talmudic ethics rules by Jews. Difficulty is constant changing of a Jewish narrative. Just to say: In the past, in 1980-ties, it was common narrative about Jews being closed in their ghettos and having extremely limited contacts with exterior world, without much influence to the other cultures and behavior of others (goyim-gentiles). At the present, there is a new narrative to expose Jewish influence on others, to show nonexistent involvement Jewish masses in the political affairs of a given country. There is an enormous all the media and scientific effort to make this goal a reality. Hundreds of thousand articles, media efforts, books, professionally directed researches, political efforts, mass media efforts wanted to show Jews as integral part of the given society, international bodies, including concept of worldwide globalization. To serve this purpose, there is “so-called” scientific method known only to the Jewish researchers in presenting some subjective documents like memoires, undetermined pictures about well-defined events .To present them the way, they would take place according to the Jewish researcher, but not according to the reality existed, when the event took place. Classical approach of this researchers’ attitude can be found in J.T. Gross, Jan Grabowski , Andrzej Zbikowski, Alina Cała , Joanna Bakir, Thymothy Schneider, Anton Polansky, Joshua Zimmerman’s writings – just to name a few. In these writings, certain stereotypes are forwarded and promulgated with ample suggestion. They are built according to the Jewish standards and imaginations not withstanding reality. Not to say, that stereotypes are derived from certain ideology and from special group interests’ narrative option. As a long run it is conceived presumably to justify rationally Israel’s existence. Such artificial presented narrative is to exaggerate Jewish success in rebellion like uprising in ghetto Warsaw, when about 600 fighters took up the arms from 350000 Ghetto inhabitants. Or in Bialystok ghetto where about 100 brave Jews fought the Germans.  Another narrative presently found in the presently published writings is to clear up, minimize as much as possible German guilt in the Jewish Genocide called by some Shoah, or Holocaust, and to promulgate and suggest Polish participation in it. In such mixed-up voices and unequal circumstances to have access to scientific community (total absence of independents), this essay would be presented about validity use and meaning of the term Anti-Semitism”. - Not to say- that author is independent and in equality wanted to present each point of view.  5. Archaic expression of the alleged phenomenon According to the Jewish oriented research “Anti-Semitism” is as old as written documents shown the origin of the humanity as we know it. Abraham’s children were to be considered with same signs of anti-Semitism. Later Egyptians, Romans and the rest of the pack were to be considered, or classified as anti-Semites. Without paying close attention to that perception, it is worth to mention the suggestion about anti-Semitism that by its nature is associated with Christianity according to Jewish sources. “Fratricide” would be a term expressing this thought and can be found in the work presented lately. Another phenomenon is a Helm’s Liberty University committed to Judeo-Christianity. As can be shown in the subject literature from other academics , this concept is present in Rabbinic Judaism ( Permanent departure from each other’s was done in 90 AC, at the synod of Yawne) .Catholic Church teachings expressed in Theology and Social Teaching of the Catholic Church stated otherwise in respect of Judeo-Christianity. This concept is considered to be as a third opinion in the present discourse, and possibly subject of Judeo-Christian dialog, but not is a stand of Rabbinic Judaism, or Catholic Church. In order to have some fruitful dialog, it’s is advisable to have disputants from Jewish and Catholic sides. Unfortunately, from so-called Catholic side usually there are converted Jews or Judeophiles trying to represent Catholics, they madden the point of disagreements and the raise the doubts about possibility to reconcile opposing points of view. There are an abundant literature writings on the subject from different and contradicting accounts on the subject from Kahn to Hershel as from of Jewish point of view. The Christian point of view can be presented in general by Father Stanislaw Trzeciak , Andrzej Niemojewski. Contemporary researchers like Father Waldemar Chrostowski, Father Waldemar Szczerbinski, and Tadeusz Mazowiecki- to name a few( There are a lot of  English and American writings on the subject).Father Marian Morawski, who in 1921 proposed to use term A-Semitism instead of a current one. Logically this proposal had had a chance to be accepted, but it wasn’t the case. 6. Past and Present Controversies about Anti-Semitism  The German polemicist Wilhelm Marr coined the German word Antisemitismus in 1879 and gave a scientific aura to his ideology of hatred of Jews, but “officially” this term Anti-Semitism supposed to be in use the first time in 1889(or1868?) in France as a propaganda tool for French legislator wanted to be elected. As such, it had been working for his advantage, as well as many politicians and propagandists after them. Politicians, demagogues’ activists, writers, mass media people wanted to use this term in order to attain its goals of degradation the others, as well as to crush the ideological adversaries. In that fight , people had been tried to enumerate Jewish vices mix causes with insinuations. They bring to the live expressions causes of the anti-Semitism like : killing Palestinians, Jewish Youth excursions to Poland, controversies about the banks and bankers, rich people, Jewish relations with other religions, Jewish influence in the filmmaking business, the media influence, politics, Judeo-communist enterprise( Judeopolonia), legislation favoring the Jews, alleged ritual killings, lack of cultural assimilation and acculturation, ingratitude to save their lives, soteriology, abundant internet information unfavorable to Jews. Steady stream of international and international conferences had been taken place, they are politically charged national organizations and its repercussions in particular states like USA, England, France, Saudi Arabia, Israel, Catholic Church, or Poland. 7. Different and multifaceted understanding of the phenomenon In such political, scientific, commercial circumstances Father Szczerbinski admitted in general existence the term of anti-Semitism in Poland, providing the different meanings of the term as well as stating that: “any attempt subsuming (anti-Jewishness, anti-Judaism, and anti-Zionism-M.B.) under the term anti-Semitism” is unfounded and unjustifiable” (p.149). Szczerbinski’s most interesting statement is:” It’s not opportunistic to say that every one of these phenomenon have an implicit or explicit moral dimension. According to Fr. Szczerbinski, the problem, however, does not concern semantics but the essence of the phenomenon” (p.157) and following Father Chrostowski’s arguments he said that for Jews this is the best formula in semantics, because they: “, (Jews-M.B.) got used to it”, “it allows ( to the Jews-M.B.) persisting with their long-lasting convictions”. At the end of the article Father Szczerbinski states that an undeniable right is: “to exist and develop in accordance with Jewish identity. Coexistence may appear as condemnation to some and destiny for others… This cannot occur at the expense of losing one’s own identity… tolerance is not a call for non-Jew for a complete acceptance or rejection of everything that is Jewish. The art of living entails a skillful oscillation between alienation and acceptance. There is a polarity as a measure of humanity in our mutual relations” (p.158). The question was posed by Father Szczerbinski, but it lacks ( from phenomenological point of view) any satisfied answer about the essence, when he considered the topic in the title of his article.      This same subject had been researched by Dickman (Tadeusz Mazowiecki) when; he tried to consider the Anti-Semitism in the terms of socio-nationalistic and as moral challenge to the citizenry of Poland. "Anti-Semitism can be spelled out in its categories as a "superiority-inferiority” relationship. There is assumption impossible to comprehend the Jewishness in general, as negative trait. The basis to evaluate anti-Semitism is racial assumption in the field of socio-economic relations "- states Mazowiecki. Mazowiecki understood that said term “superior-inferior “ contained moral approach as such is present in the socio-economic field and is enrooted at the base of Talmudic ethics with nationalistic qualities. As far as the nation is concerned this phenomenon can be judged in the terms of stereotype. It can be understood as internal, given without merit to the chosen nation as its feature as such it can be placed in the center of the essence for Jewish nation (if such existed). Paralleled, Mazowiecki rejected racism –as mindless in the case of “pure race”, “pure blood”. According to him this is  mingles myth without any scientific significance, or worthiness to be deal with it. Mazowiecki’s insistence attached to the government’s attitude is to use anti-Semitism to cover economic and social national difficulties, as ways to redirect real difficulties. Also Mazowiecki's statement is about the use of anti-Semitism in cheating the “society and turning its attention away from real problems and social conflicts ... is also characteristic of Anti-Semitism. Anti-Semitism has always been used to cover real social conflicts. There is another characteristic feature of anti-Semitism: it is producing a social symbol, and has been always served to suppress social development, "- according to Mazowiecki. Such political turmoil can be seen at the present time in Poland, when “better and worst sorts” of Poles were to be found. This would suggest, that  apparent assimilation Poles with Jewish roots  didn’t take  place in Poland , still the leftovers of  Talmud mentality can be detected.   Mazowiecki‘s suggestion about Jewish assimilation is the process to cast off a Jewishness and the condition of achieving full human status. "A Pole of Jewish descent, who is totally connected with Polish life and culture, would perceive that he belonged to the category of something inferior. His relationship with Poland would have legitimacy, when on the route: from a Jew - to a man in general(as Jewish), and from a man in general - to a Pole ". Such view of anti-Semitism for Dickman -is the customary to Judaic scholars - speaks of the religious origins of anti-Semitism. He believes that doctrinal and moral judgment by Catholicism had been condemned Anti-Semitism, but also notes that it is possible to find tendencies among Catholics to recognize Jews as the lower race regarded as “bearer of evil" (T Mazowiecki). And in his opinion, the contradiction in the definition: "a decent man although he is the Pole is "such much nonsense". Human dignity, which should be the same for all and by all of them, had to be recognized. Tadeusz Mazowiecki concludes his reflections: "The generalization of the very essence of anti-Semitism leads, beyond a certain threshold of moral notion that cannot be transgressed by human beings unless it morals will collapse.” Hence, Dickman concludes that in the end the understanding of the essence of anti-Semitism leads us to the morals contained between other in the Talmudic ethics based on the Pentateuch of Moses. This accouters, according to Mazowiecki,a man must not cross neither by the Jew nor by the goy (gentile), must it be about mutual treatment. At the end, the fight against anti-Semitism is not only fighting for the dignity of Jews, but also for "our own dignity" - as Mazowiecki notes. It would appear that Mazowiecki is accepting the personality ethics of social Catholic orientation. But it can be misleading; his considerations have stopped on the way of the transition from Jew’s identity to the identity of a Pole in an anthropological sense (above see: Mazowiecki’s inferiority complex). 8. Alienation, brotherhood, stereotype, "alien", "other"... Professor’s Szczerbinski discourse goes further than Mazowiecki’s at that topic. The former started approach to the Anti-Semitism phenomenon by to consider alienation. He understood alienation as: “isolation from the rest of the community" (ibid.). Next he introduced the concept of "brotherhood." The question of brotherhood in this context is rather disingenuous and ambiguous, brotherhood does not explain us how to eliminate alienation. In these categories of reasoning, attempts are made to continue to find some definitive causes of Poles' behavior toward the Jews, apart from the idea of ​​alienation and fraternity. Question of brotherhood is “not unequivocal”. In that perspective, he attempted to find some ultimate causes for Poles’ behavior against Jews in terms of alienations and brotherhood. Due to the "The significance of alienation and fraternity in Jewish understanding, Prof. Szczerbinski seeks ultimately to describe "anti-Semitism." To this end, he listed several elements of the definition that he considers most important, and which may help to define the content of the term. First, he mentions an observation that a Jew is "strange" or "stranger" (p.150) the rest of the world population is burdened by stereotype “Jew” (v.x.Zydokomuna) –stated fast communism, is opposed to the Polish national interest (p. 158). The attitudes of nations toward Jews living in the Diaspora are also ambiguous toward Jewish common interests, fear and dislike of Jews, prejudices and one-sided Jewishness. Reflections on recent political and socio-economic events in countries such as France or Turkey indicated Islamist attacks were directed primarily against objects and people of Jewish descent. Another phenomenon in approaching the phenomenon of anti-Semitism mentioned by Fr. Shcherbinski are financial, economic, political, social, moral, religious, or national factors, Jewish competition and social status, lifestyle, distinctive costumes, different customs, a different language and culture peculiar only to Jews. The next element Professor describes the Jewish identity that reflects about the saying "I'm the only one, because I'm a Jew (" choosiness "given by God) and the rest are the" others "because others are goyim" (page 152). Further he notes, even the Jews are often regarded by Jews as masters, promoters and supporters of communism (p.153) are also the authors of the Judeo-Soviet cooperation, not only in Poland, they also claim to be the precursor of revolutionary change. Fr Szczerbinski also notes the Jewish refusal of the "redemptive value of Judaism, when the council of Yawne in the 90's". From that council in Yawne and Christians ultimately separated for good from Messianic Judaism, and both religions proclaimed total separateness from one and another. The events of the last century, when Zionism and anti-Zionism, characterized Jewish attitudes about the existence of the State of Israel, it formulated and put in place moral behavior toward its neighbors, included Palestine . 9. The Essence of the Phenomenon: Anti-moral Norms, Stereotypes, “strange”, “other”, gentile (or equal person)  The road to further consideration about Anti-Semitism is to reflect on what it is and what it means: "Anti"?. There is no direct reference to Father Szerbinski's approach to the persistent questions of ethics in Talmud, as well as the human dignity of the person who is the point of reference in T. Mazowiecki's considerations. Jewish moral attitude in the social lives’ fabric is person-to-person relations. For that purpose the moral attitude can be  defined in the terms of being productive in the course of the productive life, or parasite in the societal life according to the social institutional moral imperatives. And  Jews were to be considered in those terms, as well according to their own moral imperatives found in the Jewish Decalogue and Talmud. These types of norms are supposed not to be strange to the value systems presented in utilitarian ethics , but corrected in the Christian ethics , when the social person is productive in the certain period of his life is entitled to the social benefits in his later life’s stages when he is unable to work. Coming from the prospective of the former , some governments tried to blame the “unproductive “(some called it parasite) including Jews for social problems. The government wanted to cover its own incompetence, or to blame somebody else for its mistakes. “The benign and goodhearted” people have a right to complain about the morals of others to criticize, do not approve certain human behavior mostly of the human being , who happened to be Jews. They do hate and criticize unacceptable moral behavior and moral conduct of the people in general, not singling out others by the race, or country of origin. And they have this same attitude toward certain individuals, who belong and are part of the tribe or, presently belong to the Jewish nation. They do not approve certain behavior not the persons as such in their ontological dignity. Up to now it was missed the ontological concept of the human person to describe anti-Semitism. “This problem, however, does not concern semantics but the essence of the phenomenon”-Szczerbinski stated. What is it? It seems that Father Szczerbinski, by enumerating the causes and apparitions, he showed mixed-up the essence of the question and its appearances, insinuations, symptoms, causes and effects of the complicated phenomenon, without any direct reference to the existing persistent moral questions.     Alienation, brotherhood, identity show certain attitude they are attributed to the moral behavior. As Ludwig Hirschfeld stated;” The biggest Jewish tragedy is not the fact that anti-Semite hates the Jews, but that benign and good people say:” Honest man, despite that he is a Jew”. By this statement Mr. Hirshfeld extrapolated -according to my opinion- the essence of the anti- Jewishness (according to some anti-Semitism, anti-Zionism, Anti-Israelis etc.) which is a consequence of the moral attitude of Jews? This is relation toward each other, and toward other humans and toward the world affairs.2.  On the opposite side Mr. Alan Hart had been taken and loudly expressed certain other ways to complement two previous considered points of views. According to him, the only people who can stop the transformation of anti-Israelism into anti-Semitism gathering momentum are the Jews themselves, those who are citizens of the European nations and America taking the lead according to Alan Hart. The first ones, the Jews from Europe are being the part of Zionist mythology and had been invented for the purpose of blackmailing non-Jewish Europeans and North Americans into refraining from criticizing Israel as was said by Alan Hart *. In this case, Anti” at the end is an incoherent set of believes, perceptions, insinuations, allegations, contradictions, as primary presented by a French politician, or German scientist, to try to attain an election goal, or to criticize lack of complete assimilations into the German society. Appearances of “anti” , like genocidal, theological, cultural, social , or economic are grounded in the connection with the Nazism phenomenon- so controversial and be some compared similarities between German and Israelis, as is shown even a basic term of “anti-Semitism was not possible to agree upon. Neither  English, nor Jewish, or American academics and scholars were able to come to the basic agreement. At the end political definition of anti-Semitism is flooded, where “ones” can’t persuade to the “others” basic understanding and ontological perception of the question (human person).  Fr Szczerbinski himself completed this part of Allen’s obscurity in reasoning and states: "This problem, however, does not concern semantics but the essence of this phenomenon," and seems to reject only the semantic understanding of the term at the same time as the popular "scare crow" on dissenting opinions. It encourages further exploration of the meaning and content of this contractual term. The gentiles hate and criticize unacceptable moral behavior and moral conduct of the people in general, not singling out others by the race, or country of origin. And they have this same attitude toward certain individuals, who belong and are part of the tribe or, presently belong to the Jewish nation.  10. Defining the Anti- Semitism: dignity of human person and moral conduct expression of humans.     Anti-Semitism properly honestly defined is prejudice against and loathing even hatred of Jews, all Jews everywhere, just because they are Jews “said Alan Hart. As he put “I have previously written and never tire of repeating, knowledge of this difference is the key to understanding two things. Almost everything you've been conditioned to believe about the making and sustaining of conflict in and over Palestine that became Israel are not true “(Alan Hart). It's not true that all the Palestinians who became refugees in 1948 left their homeland voluntarily. Most were driven out by Zionist terrorism and ethnic cleansing. It's not true that Israel has lived in constant danger of annihilation, the "driving into the sea" of its Jews. Israel's existence has never, ever, been in danger. And it's not true that Israel never had Arab partners for peace. It's Zionism that has never been interested in peace on terms the vast majority of Palestinians and most other Arabs and Muslims everywhere could accept. There are two definitions of anti-Semitism in its Jewish context. One was born in real history and represents a truth. The other is part and parcel of Zionist mythology and was invented for the purpose of blackmailing non-Jewish Europeans and North Americans into refraining from criticizing Israel or, to be more precise, staying silent when its leaders resort to state terrorism and demonstrate in many ways their absolute contempt for international law. And in that regard from ontological point of view “Semites are attacking Semites and vice versa, and the rest of the question generated from these attacks is remained as a derived form the core conflict between Semites themselves” according to Alan Hart. Up to now what was missed is in almost all of the scholars of others research is to pay attention to the ontological concept of the human person, taking into account that aspect of “to be-being”, it is possible in these terms to define Ant-Semitism is an acceptance of human being stigmatized with the concept of been “chosen” without any merit, morally inclined to the Talmud ethics, and it would deny dignity of the human person universally admitted with his rights and obligations.     In that ways of thinking, the political and controversial approach should mentioned  as presented by Alan Hart. It seems that Alan Hart is considering Anti-Semitism in adversarial terms as defined from different prospective of Zionism. In fact according to him this is the colonial, ethnic cleansing enterprise of some Jews, has come to mean almost all criticism of Israel’s policies and actions, in particular its oppression of the Palestinians, and, also, criticism on the basis of revelations from the documented truth of history which expose Zionism’s propaganda for the nonsense it is. Put another way, anti-Semitism as defined by supporters of Israel right or wrong is anything written or said by anybody that challenges and contradicts Zionism’s version of events. In effect Zionists say, “If you disagree with us, you’re Anti-Semitic. My own view is that such a catastrophe will happen unless the citizens of the mainly Gentile Western world among whom most Jews live are made aware of the difference between Judaism and Zionism. As I have previously written and never tire of repeating, knowledge of this difference is the key to understanding two things. Almost everything you've been conditioned to believe about the making and sustaining of conflict in and over Palestine that became Israel is not true according to Alan Hart. It's not true that all the Palestinians who became refugees in 1948 left their homeland voluntarily. Most were driven out by Zionist terrorism and ethnic cleansing. It's not true that Israel has lived in constant danger of annihilation, the "driving into the sea" of its Jews. Israel's existence has never, ever, had been in danger. And it's not true that Israel never had Arab partners for peace. It's Zionism that has never been interested in peace on terms the vast majority of Palestinians and most other Arabs and Muslims everywhere could accept”- said Alan Hart.  At the end, there are (they can be) two definitions of anti-Semitism in its Jewish context. One was born in real history and represents a truth. The other is part and parcel of Zionist mythology and was invented for the purpose of blackmailing non-Jewish Europeans and North Americans and others  into refraining from criticizing Israel or, to be more precise, staying silent when its leaders resort to state terrorism and demonstrate in many ways their absolute contempt for international law.  In that perspective, to supplement to this discourse, another definition of Ant-Semitism can be presented accepted as working definition of anti-Semitism from International Holocaust Remembrance, which reads: “Anti-Semitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of Anti-Semitism are directed toward Jewish and non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities”. Manifestations of this phenomenon might include calling for aiding, justifying the killing of Jews in the name of a radical ideology, an extremist view of religion, making mendacious dehumanizing, or stereotypical allegations about Jews as such or the power of Jews as collective-such as- especially, but not exclusively. Or, the myth about a world Jewish conspiracy controlling the media, economy, government or other social institution is not so obvious. 11. Talmud Ethics, Anti-Semitism (“doctor! Heal yourself”).      According to Jewish thoughts and understandings, assimilation is a flaw for somebody’s” Jewishness” and considered to be inferior in the Jewish value systems. In the terms of national integration this is a more complex topic that usually is imagined, in particular in the Jewish mentality in Poland, when Jewish collaboration in order to survive (in Jewish terms this same behavior was considered appropriate) in the short term, but it was considered as treason by Polish governmental establishment or the general public. Such moral attitude showed a disintegrating role of that function, and it was, - or is considered creation of artificial obstacles to enrich and to survive and develop such a particular nation and its citizens. In this sense Jews had been neglected with full knowledge of the elementary moral principles in the host countries. In particular, Jewish involvement in the economic solidarity competition had been shown, that in Jewish terms it meant elimination of competitors, who usually were Gentile considered as subhuman and judged according to the Jewish maxim: “You don’t allow to the Jew to live, when you take part of his business and give to somebody else”. Jewish involvement is in the usury, arenda (yearly lease of the land property to Jews. They could get as much money as possible from leases and Jews paid to the leasers’’ minimum agreed), slavery commerce, money laundering, financial governmental consulting activities and banking system ownership are considered in the moral terms not only as an economic endeavor, but from the Jewish side, gentiles were considered by Jews differently than ethnic Jews. The tendencies to create monopolies in political, scientifically researched topics, banking, economic, social, governmental enterprises are considered being of a Jewish origin, and they had a moral attribute considered to be created by the Jews, so as to be responsible for it. This way of thinking is attributed to “good, benign and honest people”, who had been considered by Jews as gentiles. They had been called in common language as the average members of the different communities’ (benign, honest and good people), “patria” (particular country) members included .At the end this is a moral problem created by Jews themselves and the goal for everybody is the fight about the dignity and morality of the person as such, with his plurality of needs, rights, and obligations without adding the nationality, or ethnic attribute like Jew, Pole or other ethnicity, or nationality for that matter. In the end the dignity of all people (See more about Jewish distinction between Jew and Gentile, moral imperatives proposed in Talmud, religious concept of the Sacred Convent) should be equal. The morals of the Jewish tribe, Israeli nation, other Jewish influenced entities, Proselytes’( in particular: converted Jews with their post-Jewish mentalities transplanted into gentiles ‘moral and cultural behavior) ,converted Jews assimilated, but their influence into the socio-economic influence became essential to consider the phenomenon of anti- Jewishness, or other terms used by Father Szczerbinski to that regard describing anti-Jewish attitudes. It conducted us to the Semitic reality as it is on the ontological level. From other prospective – according to Alan Hart Anti-Semitism according to him, as defined by Zionism, is the colonial, ethnic cleansing enterprise of some Jews, has come to mean almost all criticism of Israel’s policies and actions, in particular its oppression of the Palestinians, and, also, criticism on the basis of revelations from the documented truth of history which expose Zionism’s propaganda for the nonsense it is. Put another way, anti-Semitism as defined by supporters of Israel right or wrong is anything written or said by anybody that challenges and contradicts Zionism’s version of events. In effect Zionists say, “If you disagree with us, you’re Anti-Semitic. “My own view is that such a catastrophe will happen unless the citizens of the mainly Gentile Western world among whom most Jews live are made aware of the difference between Judaism and Zionism.” -Said Allan Hart.      Talmudic ethics, or some of its parts, leftovers, known and practiced by some Jews, had been given different instructions for dealing with goyim-gentiles than their siblings. The last ones are to be treated differently than the ethnic Jews. And the Jew is most often seen by goyim as a devotee of the Talmud (which is rarely the case). The tribal morality of the Israeli people, other Jews even assimilated proselytes (in particular: Jews and their post-Jewish mentality were transplanted into the "moral and cultural behavior" of the widely understood goys’ community.) Educated Jews are assimilated into the subconscious of the Talmudic Ethics in the treatment of other non-Jews, because it is "worth being decent" (Wladyslaw Bartoszewski), only by whom I should be liked? Finally, however, the human dignity, the dignity of the human person is to be equally understood by all people. (See more about the difference In the meantime, this dignity is questioned not only in Talmudic ethics, as emphasized by Mazowiecki, but by the Jews themselves as marked by the "choosiness", a special sign of unqualified just the tribal morality of the Israeli people, other Jews even assimilated proselytes in particular: Jews and their post-Jewish mentality were transplanted into the "moral and cultural behavior" of the widely understood goyim community).  12. National repercussions of the reflections on the phenomenon of anti-Semitism.      This presentation of a singular event or a specific phenomenon is assumptive to the general exclamation and is false reasoning of drawing conclusions. It cannot be reduced to the issue of alienation understood in the Jewish way ("alien" in its own) or social integration of a nation understood as a patriarch, when the cooperation or destruction of a national interest in a state is only a means of survival. Making a better life and find a social status is a right and privilege of all. Alienation, assimilation, integration, Jewish "otherness" have their origins in Jewish cultural values ​​systems, when assimilated according to the Talmud, is considered to be something worse, reprehensible, unacceptable in the Jewish values ​​system, even considered by the most liberal Jews. The scope of national integration or assimilation is, however, very complex, usually difficult to imagine in the context of national identity. This integration means different degrees of identity, perceived by Jews according to their cultural categories, alien to the identity of the goal in the state they live in. Szczerbinski's identity presented as in Jewish mind in Poland is so significant that it allows the Jews to survive in difficult circumstances (cooperation in Jewish terms as a defined behavior was considered appropriate and impeccable when it was a betrayal in terms of Polish national interest). And the current campaign of "better" or "worse" sorts of Poles has its roots in confusing the concept of integration, the alienation of "innocence" of national identity, or the concept of "chosen”. In political practice it can be seen that the so-called "worse" Poles are descendants in a great number of Jewish origins, who frightfully and sarcastically define themselves as a worse sort, which is only a real buoyancy that are far better than the rest of Polish society. Such attitude, most of the Polish society considered treason of Polish interest as a betrayal of Poland - its national interest. Citizens consider themselves to be "worse" sort, who constitutes their "goodness", in reality they pretend to belong to a better "chosen" sort. Matter presented that way, is beneficial for their survival among "strangers" as "others" This "morale" is a "better" choice according to them This moral attitude has shown the causal role of Talmudic ethics in shaping moral attitudes, as well as their appraisal of the “scape” goat and alienation in the Jewish sense (shtetl-as a way of survival and social development). As well as the "fraternity" is for a “chosen" only for the Jews, which was, or is, considered to be the creation of artificial obstacles in integration. In order to survive and develop in an "alienated" society, it is to rely on the "righteousness", and at the same time, such behavior is in line with Talmudic ethics, which was seen as anti-Semitism by other (descendants of Seath) descendants of Abraham- Heirs of Talmudic Ethics.      The Jews in their conduct neglected their full knowledge of the moral principles of other countries where they lived or lived and adhered to their moral rules, even legally sanctioned by their Talmudic ethics (own laws, their own judgments even for the most fashionable courts Jewish kabala, shtetls). It is a unique thing - nowhere to be found - the involvement of Jews in interplanetary economic solidarity. The Jews eliminated their competitors, who usually considered them as sub humans and judged them according to the Jewish maxim: "You do not allow the Jew to live if you take part in his activity and give it to someone else." Jewish participation in usury, temporary rent (annual lease of land by the Jews). With this procedure, they wanted to get as much money as possible, at the same time putting themselves at the mercy and hate of creditors. Other phenomena that are burden the Jews include: slave trade, money laundering, financial fraud, government consulting, banking system. These crimes are more attributed to the Jews, because they are the most in these sectors of the economy. The property of money is considered in moral terms as economic undertakings of the state, but it was in the hands of the Jews. Trends to create monopoles in life the tendency to create monopolies in economic or political life, banking, economics, social enterprise is considered a Jewish invention and their domain. This way of thinking and action has been attributed to the judgment of "good, gentle and honest people, though they are Jews." It is disturbing that political life is dominated by politicians of Jewish roots, their identity as “alien “to the nation in which they are residing is against national interests, and considered as betrayal .  For "gentle and good hearted people," it is not important that "others," "strangers," even "unruly," are circumcised, wear yarmulkes, celebrate Pasha, Yan Kippur, but their behavior is reprehensible. This is supposed to be stigmatized, though arising and being based on the mythical (chosen nation) -Talmudic (based on the Book of Moses) ethics - is the essence of anti-Semitism, which is not proper to the person but in her or their behavior. Consequently, we have eleven people from the Abraham family to twenty-two of all humanity, who own two-thirds of the world's total wealth, and the 7 million  population country have the 4th strongest army of the world armed with a nuclear arsenal threatening the destruction of all humanity. The perception of such a state of affairs should be seen in terms of "frailty, the one who must live. 4.        Thus presented the theme of the approach to anti-Semitism - as a social phenomenon in the meaning of Mazowiecki, Fr. Szczerbinski or Alan Hart seems to take unquestionably the subject of anti-Semitism or other "anti" in terms of moral activity and responsibility, its assessment, as well as conception in terms of norms in accordance with tribal ethics of Talmud, and not merely as pure semantics in the Jewish meaning. 13. Intellectual disability (intellect disabled) approach to Anti-Semitism laws: a selective approach to facts and documents: no distinction between human dignity and its behavior3.            In reality, surrounded us, the propagators of so-called anti-Semitism depend on the permanent concealment of the reprehensible conduct of a certain group of people or nation by translating this practice by giving the stereotype of "anti-Semitism" visible in the most important manifestations of social life (finance, politics, property, social services); When according to the principles of Talmudic ethics - according to its followers - the reproach is not happening in the conduct of these humans, and their criticism by the goyim is because they do not recognize the "chosen" origin of Yahweh. Gentile- the victims of the "chosen" - has no right to judge "chosen” because they are called to be lower in their humanity. So usual argument is that the negligent Jews are no longer Jews but just bankers politicians, lawyers, members of social groups, entrepreneurs , doctors, they ceased to be Jews when acted negligently but according to their system of values, and became others, "aliens" are not to be the Jews. This dependence is understandable easier to understand in the following scheme:
                Judaic values system            \ 
         Talmud(Torah ,Kahala ,Mishna)\
       / \                                                      \
     / \                                                           \
   / \                                                                 \
 / \                                                                      \
 Covenant("elected"governmenttheworldaccordingtotheBible)  Creates a continuous threat
                                                                                             The same victim, this same criminal
 /                             ANTYSEMITISM \                                  \
  /                                                                                                       \
 /                                                                                                            \
                                                                                                                    \ \
  ^------------------------------------------------------------------------------------------ ^
Apartheid-racism: chosen ,not a goy.                                              Need have purpose exists identity (uniqueness, alienation, other, alien),                                                                                         discount tariff moral conduct
15. Conclusion.
      The Talmudic way of thinking about economic order has become indispensable to consider the phenomena of anti-Nazi-anti-Semitism or anti-Judaism in moral categories, because in the end it is referring to the normative conduct of a given individual within a particular nation (like Nazism).Thus, the phenomenon of "Anti-Semitism" understood in these terms is nothing but an indication of the ontology of the moral conduct of man choosing Talmudic ethics - as a guide - the justification of conduct, by the person who was born to be a Jew ("a good man, though his is a Jew" The small and large letter is justified when it is used to refer to Judaism or to a citizen of a state or nation). Lastly, the issue of "Anti" - not only is against the anti-Semitism term of the non-Jews, which appears solely as a moral problem behavior created by the Jews themselves, assessed by themselves as well as being judged by "others." Jews’, is to recognize the dignity and morality of a person as such, with many needs, rights and duties, as well as to follow a system of values ​​in a given society without adding nationality as an attribute, and ethnicity or nationality as a Jew, Pole or another. Ethnic origin or nationality is not authorizing pro se to follow Talmudic teachings, which deny not only universal human dignity but worthy life, or only the survival of others on earth.The only people who can stop the transformation from anti-Israelism into anti-Semitism gathering momentum are the Jews themselves, with those who are citizens of the European nations and America taking the lead.    And in that regard from ontological point of view: “Semites are attacking other Semites and vice versa” (They shear similar concept of human person), and the rest of the question generated from the moral clash between the ethics of Talmud and its rules with the ethics Christianity’s oriented.  At the end,- nolens volens- the other nationals, nationalistic, international  associations controversial they can be, are involved in to exploitation of the conflict created by miss interpretation and misconception is to be perpetrated in the national and world politics, as suggested in the International Holocaust Remembrance definition of Anti-Semitism.  Just to repeat ;”Almost everything you've been conditioned to believe about the making and sustaining of conflict in and over Palestine that became Israel is not true “(Alan Hart). It's not true that all the Palestinians who became refugees in 1948 left their homeland voluntarily. Most were driven out by Zionist terrorism and ethnic cleansing. It's not true that Israel has lived in constant danger of annihilation, the "driving into the sea" of its Jews. Israel's existence has never, ever, been in danger. And it's not true that Israel never had Arab partners for peace. It's Zionism that has never been interested in peace on terms the vast majority of Palestinians and most other Arabs and Muslims everywhere could accept. There are two definitions of anti-Semitism in its Jewish context. One was born in real history and represents a truth. The other is part and parcel of Zionist mythology and was invented for the purpose of blackmailing non-Jewish Europeans and North Americans into refraining from criticizing Israel or, to be more precise, staying silent when its leaders resort to state terrorism and demonstrate in many ways their absolute contempt for international law”. Abstract. Father Waldemar Szczerbinski, he is an expert in the field and proposed some very interesting point of view in topic considered loosely as “anti-Semitism”. He had been discussed the phenomenon of so-called anti-Semitism from non- Jewish prospective. According to this author, Father Szczerbinski did not continue his thoughts, when enumerating only the phenomenon and apparent causes of the anti-Semitism. He stopped short to go to the essence of the problem. This was supplemented by Mazowiecki’s and Hart’s discourses. This author wanted to follow thru and attempted to let the reader to the core of the problem, without any outside influence proposing the new term for Semitic reality instead of so-called ”anti- Semitism”, or other “antis”. Author of this scientific exchange proposed a new ways to research the term and its definition, without propaganda politics. 1-2 Abbreviated article published in Studia Gnezniensiain in  English), Is it possible to expect from a Jews to be a good , honest , and good hearted man according to the Christian ethics czy można oczekiwać od Zyda, aby był porządnym i uczciwym człowiekiem w rozumieniu etyki chrzescjanskiej,czy w rozumieniu etyki talmudycznej?**Studia Gnesnensia tom XXVI (2012-15) p.149-159 1. Konferencja odbyła się w Warszawie 04.08.1960 2. Ludwik Hirschfeld, Historia jednego życia, Boston 2010 ** Mozna znalesc wypowiedz pod tym samym tytulem H. Derikson Talmud and Antysemitism z 1939 unknown binding, or Henry Makow Ph. D. Culture "Behavior resulting from the Talmud is the real cause of Anti-Semitism" z 2008 http://davidduke.com/henry-makow-behavior-resulting-from-the-talmud-is-the-real-cause-of-anti-semitism-2/ Marian Baginski Ph.D.  Author: Jedwabne Massacre (in English), Patria Publishers 2014.Articles about anti-Semitism, social changes in USA (Precariat).His subject studies are: National identities, Polish-Jewish relations1939-45, 68, 1989 Social Teaching of Catholic Church, Talmud and its ethics.  He was born between Przytuly and Borawskie hamlets during the World War II. During the war his father was sent to do a slave work to Kingsberg (present Kalingrad). His mother - mostly staying alone in 3 rooms’ house, made living by raising the cows, hens and gooses. At night she often sheared her meager food produced with the “forest” people and Jews. Some time she gave them some clothing and bagged them to leave the home before down. After the establishing the Soviet regime by proxy, the author went to grammar schools. Some of his colleges and friends were children of the saved Jews from Jedwabne as well as children of Dammed Soldiers. He was a witness of hunting them by UB (Surety apparatus) and the Soviets NKWD (The People’s Bureau for Internal Affair-political police in Soviet Union). Still he remembers vividly, when about 200 UB with airplane’s help haunted down 5 Dammed Soldiers. For a few days they couldn’t point them. It took them a few days, when Dammed Soldiers run out of ammunition they killed themselves. Between them was his friend’s father. Another of his colleges was John, who just came from Siberia sent by Jewish NKWD from the area. Unfortunately his father perished in Siberia. John took care of him due to the fact that the author was a meager posture and he was over grove. There was any difference between the friends’ Jewish origin, or not. In school he knew about tragedy in Jedwabne. The son of one of the named in accused in the massacre went to school with him. Later the accused he was let go free. His child age hero was mobilized soldier by so-called Polish army. Later he deserted with arms and was impossible to be cached (his name was Czyz). Another hero was Major Jan Tabortowski, who perished in Przytuly in August 19-th, 1954( he was gravely wounded by his colleague in arms being an UB informant, who passed away recently) with his own eyes he saw the place, where he perished as well as wounded ORMO and militia men.     After graduating from different schools, author went to Catholic University in Lublin, where he received the master degree in Sociology and Social Teaching of the Catholic Church. At that time he presented the thesis about ultimate cause of social life start up. He took part in the students’ socio-political unrest in 1968 in Lublin. After he went to France for further studies as French government stipendist without any obligation to the Polish or French governments. In1972 he defended his doctoral thesis about the contribution of Praxeology to Management Science. At this same time he took a trip and took part in research about the economic miracle in Israel. Later he came to the USA and was part of the student body at the University of Chicago. Due to the unforeseen circumstances he decided to stay here, and he was involved in his family business as well as sparsely giving courses in the local colleges. He took part of Ross Perot presidential campaign in USA. It always stacked in his mind the voters’ expression about this campaign: Ross Perot is right, but he can’t win, so can’t vote for him”. He was also involved in Clinton’s presidential campaign analyzing campaign strategy and its results. After 1990 he was helping the Social Right movement in Poland as well was he was active in the business aspect of the change without any success. When Jedwabne Massacre came to light he was studied the questions as well as went deeper into research on the subject. To make people aware of the Polish-Jewish question he set up the website visited often by more than 1000 people a day. Unfortunately at the present days sometimes silence, fear and ignorance kill the truth. * Fr Waldemar Szczerbinski, the author of this article discussed is an expert in Jewish-Polish relations, and is very knowledgably familiar in the Judaist thoughts and the Judaism in particular. His voice could be considered an official stance of Catholic milieu in the scientific exchange and the conversation between Jews and Poles... He is also a head of the Institute of the Jewish Cultural Institution, as well as part of the Christian dialog between Judaism and Christianity in particular Catholicism. Studia Gnesnensia vol XXVI(2012) p.149-159 1. The Conference had taken place in Warsaw 04.08.1960 2. Ludwig Hirschfeld , Story of One Life, Boston 2010 *Alan Hart is a former ITN and BBC Panorama foreign correspondent with vast first-hand knowledge of the conflict in and over Palestine that became Israel. The Goldstein-Goren Diaspora Research Center is dedicated to research into the heritage of the Jewish people and its culture throughout the Diaspora in all eras. The Center is part of the Lester and Sally Entin Faculty of Humanities at Tel Aviv University. Jerusalem .The Talmud and Anti-Semitism Unknown Binding – 1939 by A. H Dirksen Culture  [MGA1]http://www.jewishpress.com/news/jewish-news/jews-less-than-0-2-of-world-population/2012/09/20/
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