Actions Have Consequences: A Response to David Suissa

Recently David Suissa has written an opinion piece in the ‘Jewish Journal’ of Los Angeles – of which he is the editor - that is a good example of how nonsensical a lot of ‘jewish journalism’ – especially its opinion pieces – are.

He begins by loudly declaiming that:

‘Jews aren’t only the chosen people. They’re also the people chosen to be impossibly difficult to describe.

Are we a religion? A nation? A culture? A race? A people? An ethnicity? A civilization?

Yes, yes and yes. We are all that.’ (1)

You’ll notice that right at the start that Suissa declares that the jews are the ‘chosen people’, but what he is saying is more by implication than directly. He is stating that the jews – as a biological group not a confessional religious entity – are the ‘chosen people’ of the omnipresent, omnipotent creator of the universe, which is an inherently supremacist statement to make.

It essentially boils down to the belief and claim that jews are the master race because they are the descendants of the ancient Israelites of the Bible.

Suissa then obfuscates this a bit by engaging in the shell game of jewish identity where-in jews use the least dangerous definition of jewishness – a religious identity – all while actually invoking the most dangerous definition of jewishess – a race – then in a moment of remarkable honesty says: we are all those identities in one.

Basically, he is saying that everything that is jewish is biologically based or stems from jewish biology.

He then continues by stating:

‘I guess this can be both good and bad. Good because it reinforces the depth and breadth of the Jewish identity; but bad because it gives Jew-haters more targets to shoot at.’ (2)

This is typical jewish double-speak for Suissa here in that he sayings: yes, jews are all these things, but it is a problem because there are so many bits of jewishness to defend. In truth how this actually works is exemplified in the frequently cited jewish historian Cecil Roth who - in his frequently reprinted book 'The Jewish Contribution to Civilisation' - claimed that he rejected biological definitions of jewishness as invalid and instead endorsed an explicitly religious one. (3)

Indeed, he went as far as to openly assert that his 'use of the term “Jew”' denoted 'a person whose immediate ancestors [i.e. mother and father] professed the Jewish religion.' (4)

But he then promptly abandons this definition in practice when he encounters biological jews who do not fit his chosen definition and includes them as if they fit his definition. (5) He is easily seen to bed doing just that when he talks about 'half-jews', 'part-jews' and so on when dealing with the amount of the jews who have won the Nobel Prizes to try and include anyone and everyone who might be part-jewish by ancestry (not by his definition) in his list to prove ‘jewish superiority’. (6)

The point here is that what Suissa is bemoaning as ‘too many targets for anti-Semites’ is actually one of the most common strategies that jews use to defend themselves from their critics by moving the definition of ‘jew’ to fit the circumstance to either include the least amount of jews (e.g., ‘jews are a religion; Karl Marx was a Protestant not a jew’) or the most amount of jews (e.g., ‘Israel is the homeland of the jewish people and therefore to criticise Israel is to criticise all people of jewish ancestry’).

In this Suissa is being simply dishonest and trying to claim that jews are just innocent little darlings who don’t ever manipulate their somewhat nebulous boundaries in the popular imagination to achieve the best results in political and intellectual terms.

He then continues and in so doing showcases his broad intellectual ignorance (and/or arrogance) by writing:

‘That thought was on my mind when I read a recent essay by Liel Leibovitz in First Things where he takes the gloves off discussing the shapeshifting nature of Jew-hatred.

“Anti-Semitism works best when Jews are treated as both anti-matter and matter,” he writes. “They’re the Marxist fiends who plot communist uprisings and also the capitalist pigs who own all the factories; they’re effeminate little creeps who can never achieve true and noble masculinity and also libidinous sexual predators who seduce the women and corrupt the young; they’re pathetic because they’re so powerless and dangerous because they’re all-powerful.

“These blatant contradictions aren’t a bug—they’re a feature, allowing the haters to cast the Jews as the ultimate shapeshifting villain.”

We know all too well about this malleable aspect of Jew-hatred. Haters can always find a reason to hate Jews, and they often do. But until I read Leibovitz’s essay, it didn’t dawn on me that maybe the multi-faceted nature of our identity itself might have something to do with it.

It’s clear that the fact that Judaism is so many different things has spawned so many different kinds of Jews; from hard-core communists to hard-core capitalists is only the most glaring example of this range.’ (8)

This is a common and remarkably stupid series of tropes in so far as – for example - the claim that ‘capitalism and communism’ are ‘opposites’ is simply absurd because they aren’t. They are only ‘opposites’ in terms of who officially owns property – not who actually does - in that under capitalism jewish billionaires own the means of production as ‘private property’, while under communist jewish commissars own the means of production as ‘state property’.

The founder of anarchism Mikhail Bakunin pointed out the ludicrousness nature of both Leibovitz and Suissa’s brain fart in the nineteenth century when he wrote how:

‘This whole Jewish world, comprising a single exploiting sect, a kind of blood sucking people, a kind of organic destructive collective parasite, going beyond not only the frontiers of states, but of political opinion, this world is now, at least for the most part, at the disposal of Marx on the one hand, and of Rothschild on the other... This may seem strange. What can there be in common between socialism and a leading bank? The point is that authoritarian socialism, Marxist communism, demands a strong centralisation of the state. And where there is centralisation of the state, there must necessarily be a central bank, and where such a bank exists, the parasitic Jewish nation, speculating with the Labour of the people, will be found.’ (9)

Bakunin’s point here is that what matters isn’t the economic system per se, but rather who – as in what people - has control of the levers of power that come with the ownership of the means of production.

Similar holds true in the sense of the ‘jew as seducer’ trope that Leibovitz and Suissa mention in that jews are well-documented to not be good soldiers not brave nor have physiques like Greek Gods – indeed exercise has long been considered goyische by religious jews while jewish mothers are still notorious for babying their children – (10) but rather to be – quite accurately – pornographers, sexual deviants and female jewesses are desperate for non-jewish men instead.

For example, jewish novelist Max Apple writes about a jew seducing a non-jewish woman while insulting her for being a goy, (11) while Harold Brodsky talks about how a jew can derive sexual pleasure out of any non-sexual elements (12) and Bonnie Kirshenbaum fantasizes about taking a German boyfriend who is the ‘offspring of Nazis’ home to meet her jewish parents. (13)

The point is simple in that what Leibovitz and Suissa claim – along with a great many other lazy writers (jewish and non-jewish) – are ‘opposites’ are in fact simply factual observations that they don’t want to have to deal with; so, they simply claim they are ‘contradictions’ and hand waive them away while nodding sagely.

Suissa continues on by blithely warbling that:

‘This shapeshifting aspect of Judaism and Jewish identity also makes us unique. You don’t find it in other religions because they are religions. For better or for worse, Judaism and Jewish identity are uniquely complicated and fluid and are impossible to put in neat boxes.

Tragically, this uniqueness has nourished the poison of antisemitism. Jew-hatred is not just the world’s oldest hatred, it’s also unlike any other, both in its longevity and malleability. We’re hated in part because we’re so bloody different.’ (14)

Once again, we see the shell game of jewish identity come out; jews are hated not because they have done something wrong or caused that hatred in some way, but because they are vaguely ‘different’.

One wonders how they are any more different in this regard than the English or the Germans for example, because broadly speaking to be English or German means you are a nation, a culture, a race, a people, an ethnicity and a civilization. The only thing missing is religion and for all of recorded history the English and the Germans have adhered to two confessional religions: Celtic/Germanic Polytheism and/or some form of Christianity.

There is little difference between English/German identity and jewish identity as such in these terms other than the English and German identity is less complicated because it is less bound to religion, but than so are jews because to be jewish doesn’t mean you have to practice Judaism in any way, shape or form. Since even Judaism considers you jewish if you convert to Buddhism or Christianity and thus operates not as a primarily confessional religion, but rather as caste-based religion in a similar fashion to Hinduism.

Thus, we can see in terms of identity jews are not very different from anyone else; it isn’t difference that causes and drives anti-Semitism, but rather something else.

Suissa then cluelessly continues by writing that:

‘It’s disheartening to think that this difference, this unique aspect of the Jewish identity which I personally love—its kaleidoscope of choices and possibilities—would contribute to a kaleidoscope of Jew-haters and Jew-hatred.

But hiding our difference never helped, although many Jews never stopped trying. Why embrace our uniqueness if it will only get us in trouble? For many Jews traumatized by a violent history of persecution, assimilating and fitting in was seen as the safe choice.

The problem is that the haters never stop reminding us that we’re different, and in the anatomy of hatred, difference is the lead virus.

We can never stop Jew-hatred, just as we can never stop being different. But if we can find a healthy way to embrace our uniqueness—without arrogance but simply by accepting a historical and theological truth—we’ll be better equipped to confront the haters.’ (15)

The issue with Suissa’s logic here is that he isn’t taking into account that if you have been attacked, condemned and hated for over two millennia by different nations in completely different human geographies, economic systems, political systems, religious systems and that the accusations and charges are remarkably consistent over these dimensions.

Then the issue is almost certainly not with everyone else, but rather with you.

The simple truth is that the common denominator is not ‘irrational anti-Semitism’ but rather jewish behaviour, which then triggers an increasingly extreme immune response to the virus of semitism – to use Suissa’s turn of phrase against him – and which jews respond to by trying to destroy the immune response (anti-Semitism) by convincing the various different types of bodies they are within and/or trying to control/exploit to isolate and/or kill off those white blood cells (the anti-Semites) so that they – the virus of semitism – can better thrive and exploit those different types of bodies until such time as the body is dying and can longer support them. When they promptly jump ship to the next body – whether it be nation, political party, cultural movement or religious organization – where they then repeat the whole process all over again.

That is why anti-Semites always win in the end.

References

(1) https://jewishjournal.com/commentary/columnist/editors-note/383779/why-jews-make-such-a-big-target-for-haters/

(2) Idem.

(3) Cecil Roth, 1956, 'The Jewish Contribution to Civilisation', 4th Edition, East and West Library: London, pp. ix-xi

(4) Ibid., p. xi

(5) For example, Ibid., p. 151

(6) Ibid., p. 150

(7) https://jewishjournal.com/commentary/columnist/editors-note/383779/why-jews-make-such-a-big-target-for-haters/

(8) Idem.

(9) Mikhail Bakunin, 1907, ‘Oeuvres’, Vol. 5, 5th Edition, P. V. Stock: Paris, pp. 243-244

(10) Jenna Weissman Joselit, 1994, ‘The Wonders of America: Reinventing Jewish Culture 1880-1950’, 1^st Edition, Henry Holt: New York, p. 56

(11) Max Apple, 1999, ‘The Eighth Day’, p. 12 in Melvin Jules Bukiet, 1999, ‘Neurotica: Jewish Writers on Sex’, 1st Edition, Broadway: New York

(12) Harold Brodkey, 1999, ‘Innocence’, p. 49 in Ibid.

(13) Bonnie Kirshenbaum, 1999, ‘“Jews Have No Business Being Enamored Of Germans”’, pp. 118-119 in Ibid.

(14) https://jewishjournal.com/commentary/columnist/editors-note/383779/why-jews-make-such-a-big-target-for-haters/

(15) Idem.