Choseness, so it seems, is hardly a heavenly gift, it is in fact a curse. It confines the Jew in a realm of self-imposed commandment and materiality. Instead of beauty, holiness and the pursuit of the divine and the sublime, the rabbinical Jew is left with an earthly obedience scheme that is sustained by a rigid tribal setting. ‘The Jew’ and ‘The Jews’ are bound in a set of mutual affirmations in which God serves an instrumental role.
Some may rightly argue that this spectacular bond between the Jews and ‘The Jew’ is essential for an understanding of the dichotomy between Judaic tribalism and the universal appeal of Islamo-Christian beliefs.
The Judaic crude intolerance towards dissent serves as an example of the above. Throughout their history, Jews have proven themselves hostile toward their nonconformists; now we are ready to grasp why. For the Islamo-Christian, secularization, for instance, entails a rejection of a transcendental affair. But for the rabbinical Judaic subject, failure to conform constitutes a rejection of the Jews. It interferes crudely with the fragile relationship between ‘The Jew’ and the Jews. It shatters the self-affirmation mechanism. While in the case of Christianity and Islam dumping God suggests turning one’s back on a remote supernatural entity, in the case of Judaism, such an act is interpreted as a disbelief in the tribe.
This interpretation may help illuminate Jesus’ plight. It may explain the reasoning behind the brutal Rabbinical Herem (excommunication) against Spinoza and Uriel Da Costa. And it also explains why the secular and the so-called ‘progressive’ Jew is equally obnoxious towards dissent or any form of criticism from within. If Judaism is not a belief system but rather a system of obedience regulation, then Jewish identity politics is merely an extension of the above regulatory philosophy.
Jews often drop their God, simply to invent a different God who ‘facilitates’ subscription to a new regulatory system. The new system, like the old outlines a new set of strict commandments, a manner of speech and rigorous boundaries of ‘kosher’ conduct.
In the beginning of the 20th century, for instance, Bolshevism appealed to many Eastern European Jews. It provided a sense of self-righteousness in addition to regulating a strict form of obedience. As we know, it didn’t take long for Bolshevism to mature into a genocidal doctrine that made Old Testament barbarism look like a juvenile fairytale. The Holocaust, that seems to be the most popular Jewish religion at present, may be the ultimate and final stage in Jewish historical development. According to the Holocaust religion, ‘God died in Auschwitz.’ Within the context of the Holocaust religion, ‘The Jew’ is the new Jewish God. The Holocaust religion has finally united ‘The Jew’ and the Jews into a self-sufficient comprehensive and independent ‘God-less’ religious narrative. Both were about to be eradicated. But, not only were they both saved: they have prevailed and each did so independently. In the Holocaust religion, Jews are both victims and oppressors - they have transformed slavery into empowerment and they did it all alone, in spite of being dumped by their treacherous God. The Holocaust religion, like Judaism, prescribes a manner of speech and a strict set of commandments. Most crucially, like more traditional Judaism, it is totally and disgracefully intolerant toward dissent.
Due to the lack of a divine transcendental entity, Jewish religions have always regarded criticism as rejection of the tribe. Jewish religions, whether Judaism, Bolshevism or Holocaust, are equally intolerant towards criticism and dissent. Jewish religions treat opposition as a vile attempt at ‘delegitimization’ on the verge of genocidal inclination.
Jewish religions can be defined as different templates that facilitate a sense of choseness. They affirm a bond between an imaginary marginal ‘collective’ and a phantasmal ‘archetype’: the Bolshevists and ‘The Bolshevik’, the Survivours and ‘The Survivour’, the Jews and ‘The Jew,’ and so on. The bond between the collective and the idea of an archetypical singularity is always maintained by a set of rigid commandments, a correct manner of speech, some strict regulatory guidelines for behavior and vile opposition to dissent.
Tragically enough, intolerance of dissent has become a universal Western political symptom. Incidentally, Christianity, Islam, religion and divinity in general are also under attack within the context of contemporary Western discourse. Is this a symptom of the Jerusalemification of our Western universe? Is the emergence of the tyranny of political correctness a coincidence?
