Our Jewish Brethren

Concerning our Jewish brethren, I understand this much:

 

First, there are those who are wealthy and powerful, depraved and sick, who only hide behind a Jewish mask;

 

Next, there are those who are secular yet call themselves Jews, some well-off, some not, many of whom may condone the actions and misdeeds of the group described above based solely upon a Jewish cultural identification;

 

Also, there are religious Jews who have been and continue to be misled by Talmudic rabbis at Talmudic synagogues, many of whom would likely condone whatever is done by someone, however amoral, as long as that person is, or claims to be, a Jew properly following the Talmud.

 

But there is also a last group I refer to as Torah-based Jews (e.g., the so-called “Karaites”) who are benign in comparison—learned, moral and worthy of respect. Those of this last group are closer than the others to being and acting like real human beings. (However, that is not to say that such "real" Jews may not be in any of the second and third groups listed above, but only to speculate that such a one is more likely within the last group mentioned.)

There are, of course, "non-denominational Jews" who do not identify with any particular group but who reject certain immoral "poison precepts" found in Talmudism and prefer to follow the law of Moses as best they can. These are certainly honorable men and women desirous of being upright and good in the eyes of God. These are dignified individuals obviously worthy of respect.

 

All this to say that, given the many stripes of Judaic persons/groups I don't feel that it is helpful to bash Jews, as such, but rather that when one speaks out against their bad acts they should be identified as belonging to one of the above groups (most likely only to one of the first three); and, once identified, to clarify that such a so-and-so bad actor is identified based upon the fruits of his or her action(s), viz., stating the reason why an action or actions are wrong.

 

I posit to you that Zionists—those ardently involved with the creation, re-establishment and maintenance of the State of Israel—are among all of these groups and which I do not condemn based only upon that label, but rather upon an analysis of their motivation, i.e., whether their Zionism is indeed God or Bible-based, or is just based upon being a supremacist extremist JINO (Jew In Name Only). The analysis must also consider to what extent the plight of dispossessed Palestinians under their control is properly and humanely accounted for.

 

The overall analysis here has multiple steps. If it seems complex it is. And beware! Given the intolerance of politically correct Judaism, no matter how careful and correct you try to be when speaking out you will still be condemned as an "anti-Semite." This makes the whole speaking-out process fairly worthless, does it not?—quite possibly, unless you willingly accept suffering, persecution. “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.” Matt. 5:10

 

The saints and the martyrs embraced Jesus and despised the world. I aspire to that sensibility. But it is more than a sensibility; it is integrity. Integrity is steeped in belief and discipline. It calls on us to exhibit the vertebrae of our soul—in short, to show that we have backbone by speaking out when we feel called to do so. 

 

And yet I would balance this exercise of integrity with being a “peacemaker.” That is, true Christians are motivated to bring peace, peace between people and God, and also between those at odds with each other. “Blessed are the peacemakers: for they shall be called children of God.” Matt. 5:9

 

What happens when an ideal collides with a felt duty to act, to speak out? I am willing to speak out against  evil and specific wrongdoers who may or may not be Jewish. This willingness comes from my own Christian, Biblical beliefs that exhort us to act according to our convictions, from the depths of conscience. This is in contrast to simply speaking negatively and disparagingly of Jews (or other groups based upon religion)—unless of course they are heretic-blasphemer-traitors like Schiff, Nadler, Pelosi, et al. Even condemning the likes of them carries a caveat—we are supposed to pray for them, viz., that they see the error of their ways and repent.

 

Still, we are not confined only to praying for evil-doers; we still must contribute to improving our world, our human condition, by calling out evil-doing and injustice and be willing to bear the consequences of doing so. Thus, this imperious and prone-to-being-the-barking-and-burning-excoriator-of-the-wicked is here to “tell it like it is”—to back up an ideal with some real backbone. Righteousness of action begins with courageous words.

 

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