NO GROUP of people has so effectively utilized their own alleged hurt feelings for political goals as have Jews. You might even say Jews have conquered the modern world not with guns or armies, but with hurt feelings.

Holocaust propaganda, for one, is largely focused on hurt feelings. Holocaust history overwhelmingly involves emotional accounts of survivors and not physical evidence.  A survivor recounts his experience with gut-wrenching details. Should anyone question the physical evidence of actual gas chambers or even make a simple request for physical evidence of them, battalions of combatants rise up and decry the “hurtfulness” of questioning history. These hurt feelings, we are told, are genetically inheritable.

Should anyone publicly or even privately criticize Jews, he is immediately accused of “hatred.” This puts the focus on the hurt feelings of the victims of hatred.

Reducing an issue to the emotional level can be very useful. It deflects attention from the facts.

Noah Feldman, writing on “The New Anti-Semitism” for Time magazine, resists tears:

Sitting in my office in leafy Cambridge, Mass., a proud citizen of the freest country in the world, in which Jews have been safer than in any other country in history, I am not free of emotion on the topic. Nor could I be.

Fortunately, his head is clear enough to call those who criticize Jews “neo-Nazis” — a term everyone knows is popularly synonymous with mass genocide — and to accuse them of being so many boobs who traffic “in us-vs.-them stereotypes,” as if using the term “neo-Nazi” is not trafficking in “us-vs.-them stereotypes.” How easily the emotionally sensitive traffic in defamation.

Criticism of Jews is always irrational or based in religious prejudice. So we are told. In reality, the “new anti-semitism” is not coming from mindless boobs or criminal personalities but from intelligent, informed and conscientious individuals who have thoughtfully studied the subject rather than engage in stereotypes and have courageously spoken out despite the threat of personal destruction. Though the victims of Jewish domination have always existed more abundantly in the lower classes and therefore a certain mindlessness was easily associated with their outrage, the fact is that the critics of Jewish strategies of domination throughout history include many artists, scientists, historians, philosophers and other intellectuals who did not traffic so much “in us-vs.-them stereotypes” as piercingly truthful insights into reality.

The “new-anti-semitism” is characterized by this informed truthfulness, which is precisely why it is raising such alarms.

Having insulted others, Feldman turns to the feelings of his compatriots:

It can be hard to think clearly and reason calmly about antisemitism. For 15 million Jews around the world, its resilience engenders fear, pain, sadness, frustration, and intergenerational trauma going back to the Holocaust and beyond. The superficial sense of security that many Jews feel on a daily basis in the contemporary world turns out to be paper-thin. Jews know enough of their own familial stories to realize that in historical terms, such moments of safety have often been fleeting, followed by renewed persecution.

All through human history — and many groups have criticized the Jews who took over their societies, their businesses or communities — “antisemitism” is a habit of blaming Jews irrationally for social problems, Feldman writes. Jews are the Scapegoat. Yada, yada, yada. People get some strange pleasure out of persecuting them. Yada, yada, yada. The phenomenon disappears but it reemerges. Yada, yada, yada. The implication is that this phenomenon is due to jealousy and how fundamentally superior Jews are. Imagine a thief has plundered your property and goods and when going to the police to report the crimes, the police accuse you of jealousy of the thief — and you can perhaps imagine how critics of Jewish oppression feel when they are accused of jealousy.

Feldman urges his readers to ignore mounting evidence that there is a serious pattern of Jewish oppression of innocent people, a pattern that has indeed changed throughout history precisely because conquest looks different in different societies, and to focus on emotion instead.

Just because antisemitism is a cyclical, recurring phenomenon does not mean that it is inevitable nor that it cannot be ameliorated. Like any form of irrational hate, antisemitism can in principle be overcome. The best way to start climbing out of the abyss of antisemitism is to self-examine our impulses, our stories about power and injustice, and our beliefs.

According to historian Karl Radl, this weaponization of feelings is not a new tactic, but one Jews “have systematically engaged in since Roman times.” As the familar Polish proverb says, Jews will cry out in pain while they strike you.

Obviously, if something is irrational, it cannot be subject to reason or facts. We need not bother with reason or facts. And if something is purely a matter of hate, then the victims of hate deserve sympathy for their hurt feelings.

The truth about the new anti-semitism, and the old anti-semitism, is that it’s not based in irrational hatred of Jews but in reason and facts. Anyone interested in exploring these facts can find a rich supply of books on the subject here.   Jewish economic and social conquest is brutal and insensitive in nature. The truth about anti-semitism is that it is caused by Jewish behavior. It may hurt the feelings of good Jews, of whom there are many, to say that, but if it does hurt their feelings they should blame those Jews who have mistreated others, not the victims of Jewish malfeasance. It’s wrong to shoot the messenger.

Are Jews truly as sensitive to criticism as they contend? We cannot read the hearts of anyone — even though Jews profess to see hatred in hearts, but it’s just odd that people who are so free with insults for others are indeed so delicate and easily bruised. I believe a healthy sense of self-esteem is a mighty shield of protection.

Would that more Jews were like the noble Benjamin Freedman, a successful American Jewish businessman who made his speech at the Willard Hotel in 1961 and later produced his book Facts are Facts: The Truth about Khazars. 

Freedman was a righteous Jew who believed facts were more important than feelings.

Sadly, most Jews are not like Benjamin Freedman. Most will cry out in pain and hurt feelings as they persecute those who defend the victims of serious crimes.

— Comments —

Kathy writes:

It seems that the culture of “nice” and “inoffensive” exploits Christian virtues. I recently read of an offense strategy that is basically pulling the enemy toward you. This means that you embrace the characteristics of the enemy, and use them against him. Jews have taken advantage of the Christian characteristics of fair play, kindness, openness, sacrifice, love, and honesty towards all. They have taken advantage of these rules, and they have been rules in Christian culture, while living by contrasting ethics and guilt-tripping people still influenced, but un-catechized by Christianity. Even those who do not actively embrace the attacks on their once-Christian culture are cowed into acquiescing to those attacks promoted by ubiquitous, Jewish media/propaganda, which relentlessly throws guilt in our faces while jewsplaining Christianity to us.

Kidist P. Asrat writes:

I understand the anger at this orchestrated war strategy by Jews, but if Christians don’t so readily acquiesce, then they wouldn’t be the targets and victims. I don’t know how they can remove themselves from this, but one way is for us (you, me, Kathy, and many more) to be equally relentless, and to hold our ground.

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