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Antisemitism Report tries to Whitewash Zionism

By Stuart Littlewood | Dissident Voice | October 18, 2016

The House of Commons Home Affairs Select Committee has just issued its report ‘Antisemitism in the UK’ in response to concerns about “an increase in prejudice and violence against Jewish communities” and “an increase in far-right extremist activity”. It was also prompted by allegations of antisemitism in political parties and university campuses.


The following observations are based on the report’s Conclusions and Recommendations, which is as far as most people will read.

  • Israel is an ally of the UK Government and is generally regarded as a liberal democracy.

Hardly. It is no friend of the British people. Nor is it remotely a Western-style liberal democracy. We share few if any values.

  • Those claiming to be “anti-Zionist, not antisemitic”, should do so in the knowledge that 59% of British Jewish people consider themselves to be Zionists. If these individuals genuinely mean only to criticise the policies of the Government of Israel, and have no intention to offend British Jewish people, they should criticise “the Israeli Government”, and not “Zionists”. For the purposes of criminal or disciplinary investigations, use of the words ‘Zionist’ or ‘Zio’ in an accusatory or abusive context should be considered inflammatory and potentially antisemitic.

The Israeli regime’s inhuman policies are driven by Zionist doctrine. I doubt if justice-seekers are in the least swayed by how many Jews consider themselves Zionists. Or how many Christians do, for that matter.

  • Universities UK should work with appropriate student groups to produce a resource for students, lecturers and student societies on how to deal sensitively with the Israel/Palestine conflict, and how to ensure that pro-Palestinian campaigns avoid drawing on antisemitic rhetoric.

For the sake of even handedness, who will ensure that pro-Israel campaigns avoid drawing on hasbara lies and false claims to Palestinian lands and resources?

  • Jewish Labour MPs have been subject to appalling levels of abuse, including antisemitic death threats from individuals purporting to be supporters of Mr Corbyn. Clearly, the Labour Leader is not directly responsible for abuse committed in his name, but we believe that his lack of consistent leadership on this issue, and his reluctance to separate antisemitism from other forms of racism, has created what some have referred to as a ‘safe space’ for those with vile attitudes towards Jewish people.

The abusers, and others with vile attitudes, may well be provocateurs bent on making Corbyn look bad. In any case why should he or anyone else feel obliged to “separate” antisemitism from other forms of racism?

  • The Chakrabarti Report is clearly lacking in many areas; particularly in its failure to differentiate explicitly between racism and antisemitism… [its recommendations] are further impaired by the fact that they are not accompanied by a clear definition of antisemitism, as we have recommended should be adopted by all political parties.

Who needs a special definition or actually cares about differentiating antisemitism from racism? They are two of the same stripe, and I suspect most of us regard them with equal distaste and have no reason to put one above the other. In short, we know racism when we see it and that’s enough.

  • The Labour Party and all political parties should ensure that their training on racism and inclusivity features substantial sections on antisemitism. This must be formulated in consultation with Jewish community representatives, and must acknowledge the unique nature of antisemitism.

Unique? Racism is racism.

  • The acts of governments abroad are no excuse for violence or abuse against people in the United Kingdom. We live in a democracy where people are free to criticise the British Government and foreign governments. But the actions of the Israeli Government provide no justification for abusing British Jews.

We tend to take a dim view of those who support states that terrorise others. Jews themselves have warned that Jews everywhere may suffer as a result of the Jewish State’s unacceptable behaviour. This is unfortunate as many Jews are fiercely critical of the regime’s misconduct and, to their great credit, actively campaign against it. By the way, how does the Select Committee suggest we treat those inside our Parliament who promote the interests of a foreign military power with an appalling human rights record?

  • In an article for The Daily Telegraph in May, the Chief Rabbi criticised attempts by Labour members and activists to separate Zionism from Judaism as a faith, arguing that their claims are “fictional”. In evidence to us, he stressed that “Zionism has been an integral part of Judaism from the dawn of our faith”. He stated that “spelling out the right of the Jewish people to live within secure borders with self-determination in their own country, which they had been absent from for 2,000 years—that is what Zionism is”. His view was that “If you are an anti-Zionist, you are anti everything I have just mentioned”.

The Chief Rabbi is flatly contradicted by the Jewish Socialists’ Group which says:

Antisemitism and anti-Zionism are not the same. Zionism is a political ideology which has always been contested within Jewish life since it emerged in 1897, and it is entirely legitimate for non-Jews as well as Jews to express opinions about it, whether positive or negative. Not all Jews are Zionists. Not all Zionists are Jews.

Criticism of Israeli government policy and Israeli state actions against the Palestinians is not antisemitism. Those who conflate criticism of Israeli policy with antisemitism, whether they are supporters or opponents of Israeli policy, are actually helping the antisemites. We reject any attempt, from whichever quarter, to place legitimate criticism of Israeli policy out of bounds.

On the Chief Rabbi’s other point, what right in law do the Jewish people have to return after 2000 years, forcibly displacing the Palestinians and denying them the same right? Besides, scholars tells us that most returning Jews have no ancestral links to the Holy Land whatsoever.

  • CST and the JLC describe Zionism as “an ideological belief in the authenticity of Jewish peoplehood and that the Jewish people have the right to a state”. Sir Mick Davis, Chairman of the JLC, told us that criticising Zionism is the same as antisemitism, because: “Zionism is so totally identified with how the Jew thinks of himself, and is so associated with the right of the Jewish people to have their own country and to have self-determination within that country, that if you attack Zionism, you attack the very fundamentals of how the Jews believe in themselves.”

The Select Committee is careful to say that “where criticism of the Israeli Government is concerned context is vital”. The Committee therefore need to understand that the so-called Jewish State is waging what amounts to a religious war against Christian and Muslim communities in the Holy Land. Ask anyone who has been on pilgrimage there. And read The Jerusalem Declaration on Christian Zionism, a joint statement by the heads of Palestinian Christian churches. It says:

We categorically reject Christian Zionist doctrines as false teaching that corrupts the biblical message of love, justice and reconciliation.

We further reject the contemporary alliance of Christian Zionist leaders and organizations with elements in the governments of Israel and the United States that are presently imposing their unilateral pre-emptive borders and domination over Palestine. This inevitably leads to unending cycles of violence that undermine the security of all peoples of the Middle East and the rest of the world.

We reject the teachings of Christian Zionism that facilitate and support these policies as they advance racial exclusivity and perpetual war rather than the gospel of universal love, redemption and reconciliation…..

In seeking to defend Zionism the Select Committee fails to put the opposing case – for example, that many non-Jews regard it as a repulsive concept at odds with their own belief. There is no reason to suppose that Zionist belief somehow trumps all others.

  • Research published in 2015 by City University found that 90% of British Jewish people support Israel’s right to exist as a Jewish state and 93% say that it forms some part of their identity as Jews….

Did researchers ask British Muslims and Christians about the Palestinians’ right to their own state?

This research sounds like a swipe at people who are accused of ‘delegitimising’ Israel by questioning its right to exist. Actually Israel does a very good job of delegitimising itself. The new state’s admission to the UN in 1949 was conditional upon honouring the UN Charter and implementing UN General Assembly Resolutions 181 and 194. It failed to do so and repeatedly violates provisions and principles of the Charter to this day.

Israel cannot even bring itself to comply with the provisions of the EU-Israel Association Agreement of 1995 which makes clear that adherence to the principles of the UN Charter and “respect for human rights and democratic principle constitute an essential element of this agreement”.

In 2004 the International Court of Justice at The Hague ruled that construction of what’s often referred to as the Apartheid Wall breached international law and Israel must dismantle it and make reparation. The ICJ also ruled that “all States are under an obligation not to recognize the illegal situation resulting from the construction of the wall and not to render aid or assistance in maintaining the situation created by such construction. Israel nevertheless continues building its hideous Wall with American tax dollars, an act of hatred against the Palestinians and a middle-finger salute to international law.

Here at home powerful Friends of Israel groups are allowed to flourish in all three main parties in the UK. Their presence at the centre of government and in the fabric of our institutions is considered unacceptable by civil society campaign groups and a grave breach of the principles of public life. The backlash to growing criticism of Israel’s stranglehold on its neighbours and increasing influence on Western foreign policy is mounting intolerance, Hence the Inquisition, which lately has been directed against Labour’s new leader Jeremy Corbyn, an easy target for orchestrated smears given his well known sympathy with the Palestinians’ struggle and his links to some of Israel’s (not our) enemies.

The shortcomings of the Select Committee’s inquiry are obvious. Its report doesn’t properly consider the opposite view. It is half-baked. It is lopsided. It is written in whitewash.

October 19, 2016 - Posted by | Civil Liberties, Deception, Ethnic Cleansing, Racism, Zionism, Full Spectrum Dominance | , , , ,

1 Comment »


    ‘You have not begun to appreciate the real depth of our guilt. We are intruders. We are disturbers. We are subverters. We have taken your natural world, your ideals, your destiny, and played havoc with them. We have been at the bottom not merely of the latest great war but nearly all your wars, not only of the Russian but of every other major revolution in your history. We have brought discord and confusion and frustration into your personal and public life. We are still doing it. No one can tell how long we shall go on doing it.’
    ‘A Real Case Against the Jews,’ Marcus Eli Ravage, The Century Magazine, January 1928, Vol. 115, No. 3 pp. 346-350. Part 2 appeared in the following issue, pp.476-483.

    Foreword — Daat Emet

    For a long time we have been considering the necessity of informing our readers about Halacha’s real attitude towards non-Jews. Many untrue things are publicized on this issue and the facts should be made clear. But recently, we were presented with a diligently written article on the subject, authored by a scholar from the Merkaz HaRav yeshiva — so our job was done by others (though we have already discussed some aspects of this issue in the weekly portions of Balak and Matot). Since there is almost no disagreement between us and the author of the article on this issue, we have chosen to bring the article “Jews Are Called ‘Men'” by R’ David Bar-Chayim (in Hebrew) so that the reader will be able to study and understand the attitude of the Halacha towards non-Jews.

    In this article R’ Bar-Chayim discusses the attitude towards “Gentiles” in the Torah and in the Halacha and comes to an unambiguous conclusion:
    “The Torah of Israel makes a clear distinction between a Jew, who is defined as ‘man,’ and a Gentile.”
    That is to say, any notion of equality between human beings is irrelevant to the Halacha. R’ Bar-Chayim’s work is comprehensive, written with intellectual honesty, and deals with almost all the aspects of Halachic treatment of non-Jews. It also refutes the statements of those rabbis who speak out of wishful thinking and, influenced by concepts of modern society, claim that Judaism does not discriminate against people on religious grounds. R’ Bar-Chayim shows that all these people base their constructs NOT on the Torah but solely on the inclinations of their own hearts. He also shows that there are even rabbis who intentionally distort the Halachic attitude to Gentiles, misleading both themselves and the general public.

    For the English readers’ convenience we will briefly mention the topics dealt with in R’ Bar-Chayim’s article:

    Laws in regard to murder, which clearly state that there is Halachic difference between murder of a Jew and of a Gentile (the latter is considered a far less severe crime).
    A ban on desecrating the Sabbath to save the life of a Gentile.
    A Jew’s exemption from liability if his property (e. g. ox) causes damage to a Gentile’s property. But if a Gentile’s property causes damage to a Jew’s property, the Gentile is liable.
    The question of whether robbery of a Gentile is forbidden by the Torah’s law or only by a Rabbinic decree.
    A ban on returning a lost item to a Gentile if the reason for returning it is one’s sympathy towards the Gentile and compassion for him.
    The sum which a Gentile overpays in a business transaction due to his own error is forfeit; whether a Jew is permitted to intentionally deceive a Gentile is also discussed.
    One who kidnaps a Jew is liable to death, but one who kidnaps a Gentile is exempt.
    A Jew who hurts or injures a Gentile is not liable for compensation of damage, but a Gentile who hurts a Jew is liable to death.
    One who overcharges a Gentile ought not return him the sum that the Gentile overpaid.
    A Gentile — or even a convert to Judaism — may not be appointed king or public official of any sort (e. g. a cabinet minister).
    One who defames a female proselyte (claiming that she was not virgin at the time of her marriage) is liable to neither lashes nor fine.
    The prohibition to hate applies only to Jews; one may hate a Gentile.
    One may take revenge against or bear a grudge towards Gentiles; likewise, the commandment “love your neighbour” applies only to Jews, not to Gentiles.
    One who sees Gentile graveyards should curse: “Your mother shall be greatly ashamed…”
    Gentiles are likened to animals.
    If an ox damaged a Gentile maidservant, it should be considered as though the ox damaged a she-ass.
    The dead body of a Gentile does not bear ritual impurity, nor does a Gentile who touches the dead body of a Jew become impure — he is considered like an animal who touched a dead body.
    One is forbidden to pour anointing oil on a Jew, but there is no ban on pouring that oil on a Gentile because Gentiles are likened to animals.
    An animal slaughtered by a Gentile is forbidden, even if the ritual slaughter performed was technically correct, because Gentiles are deemed like animals. (Daat Emet does not agree that this is the Halachic reason for invalidating a Gentile’s ritual slaughter — but this is not the place to delve into the subject).
    Their members (sexual organs) are like those of asses” — Gentiles are likened to animals.

    Between the Jews and the Gentiles — In the Aggadah, the Kabbalah, and in Jewish Thought
    R’ Bar-Chayim’s arguments and conclusions are clear, Halachically accurate, and supported by almost all the existent major Halachic works. It would be superfluous to say that R’ Bar-Chayim fully embraces this racist Halachic outlook as the word of the Living G-d, as he himself pointed out in the “Conclusion” of his article:
    “It is clear to every Jew who accepts the Torah as G-d’s word from Sinai, obligatory and valid for all generations, that it is impossible to introduce ‘compromises’ or ‘renovations’ into it.”
    On the other hand, we want to make it clear that Daat Emet — as well as any reasonable people who do not embrace Halachic laws as the word of the Living G-d — are repulsed by such evil, racist discrimination.
    In the Hebrew text we have abridged the second part of R’ Bar-Chayim’s article,
    “Between Jews and Gentiles — In the Aggadah, the Kabbalah, and in Jewish Thought,” because, in our view, the Halacha is the law which obligates every religious Jew while concepts of the Aggadah, the Kabbalah, and Jewish thought are not binding on anyone, as our rabbis have already written:

    “And so the Aggadic constructs of the disciples of disciples, such as Rav Tanchuma and Rabbi Oshaya and their like — most are incorrect, and therefore we do not rely on the words of Aggadah” (Sefer HaEshkol, Laws of a Torah Scroll, p. 60a); we have expanded on this issue in the portion of Vayeshev.

    Was the great and revered rabbi Moses Ben Maimon (Maimonides) a racist?
    The Encyclopedia of the Jewish Religion refers to Moses Maimonides, a.k.a. Rambam, as “the symbol of the pure and orthodox faith.” His Guide of the Perplexed is considered the greatest work of Jewish religious philosophy:
    1. “[T]he Negroes found in the remote South, and those who resemble them from among them that are with us in these climes. The status of those is like that of irrational animals. To my mind they do not have the rank of men, but have among the beings a rank lower than the rank of man but higher than the rank of apes. For they have the external shape and lineaments of a man and a faculty of discernment that is superior to that of the apes.”
    Several Jewish scholars have translated the “Guide,” interpreting the above passage as referring to Black Africans:
    1. Moses Maimonides (1135-1204), The Guide of the Perplexed, translated and edited by Shlomo Pines; with an introductory essay by Leo Strauss (Chicago: University of Chicago Press, 1963), Chapter 51, pp. 618-19. Moses Maimonides, The Guide to the Perplexed, trans. and ed. Shlomo Pines (Chicago: Univ. of Chicago Press, 1963), 2:618-19. Other translations use the term “cushites” or “blacks” in place of “Negroes.” See M. Friedlander’s translation (1904; reprint, New York: Dover, 1956), 384.
    2. Moses Maimonides (1135-1204), The Guide of the Perplexed; an abridged edition with introduction and commentary by Julius Guttmann; translated from the Arabic; Dalalat al-ha’irin; English; selections by Chaim Rabin; new introduction by Daniel H. Frank (Indianapolis, IN: Hackett, 1995), p. 185.
    3. Moses Maimonides (1135-1204), The Guide of the Perplexed, translated from the original and annotated by M. Friedländer (New York: Hebrew Pub. Co., 1881), pp. 279-80. Here the word “Kushites” is used.
    One might also see Essays on Maimonides; An Octocentennial Volume, edited by Salo Wittmayer Baron (New York: Columbia University Press, 1941). Baron is quite explicit about the attitudes of Maimonides on slavery. On page 239, for instance, he writes, “For Maimuni [Maimonides] a slave is not fully human in matters of sex…”

    “If there was a legal case between a Jew and a Gentile (non-Jew), then the manner of judging between them is as I will explain: if we [i.e., a Jew] will win under their laws, we judge them according to their laws and say to them: this is your law! If it is better that we judge according to our laws, we judge them according to our laws and say to them: this is our law! And do not find it difficult, and don’t be surprised by it, just as one is not surprised about the slaughter of animals even though they have done no harm, for one in whom human characteristics are not complete is not truly a man, and his end purpose is only for ‘man’ [that is to say, the entire raison d’etre of the Gentiles is only for the benefit of the complete man —
    comment by Rabbi Y. Kapach shlita in his edition of Maimonides’s Commentary on the Mishnah], and the discussion on this matter requires a separate book.”

    ‘You have not begun to appreciate the real depth of our guilt. We are intruders. We are disturbers. We are subverters. We have taken your natural world, your ideals, your destiny, and played havoc with them. We have been at the bottom not merely of the latest great war but nearly all your wars, not only of the Russian but of every other major revolution in your history. We have brought discord and confusion and frustration into your personal and public life. We are still doing it. No one can tell how long we shall go on doing it.’
    ‘A Real Case Against the Jews,’ Marcus Eli Ravage, The Century Magazine, January 1928, Vol. 115, No. 3 pp. 346-350. Part 2 appeared in the following issue, pp.476-483.

    ‘We shall drive the Christians into war by exploiting their national vanity and stupidity. They will then massacre each other, thus giving room for our own people.’
    Rabbi Reichorn in Le Contemporain, July 1, 1880

    ‘The Jew alone regards his race as superior to humanity, and looks forward not to its ultimate union with other races, but to its triumph over them all and to its final ascendancy under the leadership of a tribal Messiah.’
    Goldwin Smith, Professor of Modern History, Oxford University, in Nineteenth Century, October 1881

    Comment by Buddy | October 19, 2016 | Reply

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