17 August 2017 THE REBBE BLOG -- [Introduction] What do all these influential intellectuals all have in common? Communism (Marx) Sexual depravity (Freud) Corporate Leftism (Bernays) Multiculturalism (Horace Kallen) Deconstructivism/Critical Theory (Walter Benjamin) Frankfurt School (Adorno) Radical…
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Communism (Marx) Sexual depravity (Freud) Corporate Leftism (Bernays) Multiculturalism (Horace Kallen) Deconstructivism/Critical Theory (Walter Benjamin) Frankfurt School (Adorno) Radical jurisprudence (Brandeis, Frankfurter, and Cardozo) Large-scale, non-selective immigration (Israel Zangwill, Emma Lazarus) They are all linked to Sabbatean-Frankism, a distinct quasi-Satanic schism within Jewry. The extraordinary prevalence of Sabbatean-Frankist influence among top Jewish intellectuals from 1850-1950 makes it statistically impossible to deny its role because of the impossible coincidences. The Sabbatean-Frankists sought to invert traditional Jewish-Christian values, including the 10 Commandments, restrictions on debauched sexuality, man’s dominion over the environment, etc. Further, given Sabbatean-Frankism’s apocalyptic nature, the modern Left is riven with irrational destructive impulses. This general thesis has been explored by historians Paul Johnson and Gershom Scholem, but never in such detail. There are several implications of this thesis: The failures of the contemporary Left do not represent “good faith” secular humanist efforts gone wrong. It is very possible that Freud, Marx, and other Sabbatean-Frankist intellectuals purpose-built their ideas to destroy the West. The US Supreme Court was heavily influenced by Sabbatean-Frankists. Their impact help cause a revolution via court fiat in the 50s-70s that undemocratically imposed decadent/anti-Judeo-Christian (i.e. Frankist) values on the country. Since the Left is fundamentally a quasi-Satanic movement devoted to destroying traditional Judeo-Christian civilization, it is a natural ally with like-minded Islam, despite superficial differences (feminism, gay rights). Islam and the Left will seamlessly cooperate to destroy the West as they cooperated to topple the Shah in the Iranian Revolution. Any civilization will eventually grow contemptuous of its stern founding virtues. Sabbatean-Frankism’s resonance is part of a cycle where civilizations grow complacent and ultimately self-destructive. […] Gab3SaveEmailWhatsAppMorePrintLike this:Like Loading... Banksters / Financial ManipulationsCultural MarxismJewish Power & InfluenceMigration as Weaponized WarNew Underworld OrderSuppressed & Hidden History Previous article Next article Related Articles Around the Web When Epstein Was Cosmo’s Bachelor of the Month July 31, 2019 Winter Watch 0 Around the Web Austin City Report on Confederate Monuments Suggests Renaming City August 2, 2018 Winter Watch 0 Around the Web Hating Russia Is a Full-Time Job August 7, 2018 Winter Watch 3 8 Comments on Sabbatean-Frankism as the Paradigm of the Modern Left Cam February 19, 2019 at 5:45 pm Thanks for posting this piece. I read it a while back and found it to be a real eye opener. In rereading it the tumblers begin to click in place. What has happened to that bulwark of western civilization the Catholic Church…..described by Michael Hoffman as the occult renaissance Church of Rome. Now I see…a more accurate rendering would be the occult, frankist, renaissance Church of Rome. Around 13 rabbis on the mother’s side of Joe Ratzinger from Bavaria. Only one of a number of clues. Loading... Reply kenny July 10, 2020 at 2:53 pm yes but they dont deny it do they? they call themselves the destroyers, the opposer. the managers of tikkun olam. the only thing that people need to understand is when they say it is their job to bring godly qualities into the world, their god is the dark god pan who brings change through chaos and perversion. my question is why doesnt anyone ever stop them????? Loading... Reply Pip July 17, 2021 at 1:01 pm WHAT THE REBBE BLOG FORGOT TO INCLUDE: THE REBBE BLOG — [Introduction] What do all these influential intellectuals all have in common? (1)A REAL CASE AGAINST THE JEWS The following is an article written by an American Jew in 1928: By Marcus Eli Ravage Reprinted from The Century Magazine January 1928 (2)Communism (Marx) (3)Sexual depravity (Freud) (4)Corporate Leftism (Bernays) (5)Multiculturalism (Horace Kallen) (6)Deconstructivism/Critical Theory (Walter Benjamin) (7)Frankfurt School (Adorno) (8)Radical jurisprudence (Brandeis, Frankfurter, and Cardozo) (9)Large-scale, non-selective immigration (Israel Zangwill, Emma Lazarus) (10)TALMUDIC JEWS & ISLAM JEWISHENCYCLOPEDIA The unedited full-text of the 1906 Jewish Encyclopedia SCHWARZ, JOSEPH: The results of his investigations and researches into the history, geography, geology, fauna, and flora of that country have placed him in the front rank of Palestinian explorers and geographers. HE IS THE GREATEST JEWISH AUTHORITY ON PALESTINIAN MATTERS SINCE ESTORI FARHI (1282-1357), the author of “Kaftor wa-Feraḥ.” HISTORY OF PALESTINE 614-1096 C.E. From the Accession of the Mahomedans to that of the Europeans. By Rabbi Joseph Schwarz, 1850 Rabbi Shallum, son of the then Resh Gelutha, in Babel, aka Abu Bachr al Chaliva al Zadik, Abu Bakr, the first Caliph, was in fact: Rabbi Shallum, son of the then Resh Gelutha, in Babel, perceiving this dreadful predicament, went to Mahomed, and offering him his submission, friendship, and services, endeavoured to enter with him into a friendly compact. Mahomed accepted his proposition with pleasure, conceived a great affection for him, and took his daughter, a handsome young girl (A 6 year-old child), for wife; he made him also a general in his army, and gave him the name of Abu Bachr al Chaliva al Zadik, literally: The father of the maiden, the descendant of the righteous; this means, that of all his wives, who were either widows or divorced women, this one was the only one who had never been married before, and then she was the granddaughter of the celebrated chief of the captivity; therefore, the descendant of the righteous. This occurrence induced Mahomed to give up his terrible intention to destroy the Jews in his country, and thus did Rabbi Shallum save his people. THE BETRAYAL Abu Bachr and Aliman now resolved among themselves to remove the dangerous enemy of the Jews, Bucheran. One evening Mahomed, Bucheran, Aliman, and Abu Bachr, were drinking together; the latter two soon saw that Mahomed and the astrologer were strongly intoxicated, and lay stretched out in a deep and profound sleep. Abu Bachr thereupon drew the sword of Mahomed from its scabbard, cut off therewith Bucharan’s head, and put the bloody sword back into its receptacle, and both then lay themselves down quietly near Mahomed to sleep. When Mahomed awoke and saw his friend lying decapitated near him, he cried out in a fury: “This terrible deed has been done by one of us three in our drunkenness!” Abu Bachr thereupon said quite unconcernedly: “Let each one draw his sword, and he whose weapon is stained with blood, must needs be the murderer!” They all drew their swords, and that of Mahomed was completely dyed with fresh blood, which proved thus clearly to his satisfaction that he had murdered his friend. He was greatly grieved at this discovery; cursed and condemned the wine which was the cause of this murder, and swore that he never would drink any more, and that also no one should do so who wishes to enter heaven. This is the cause why wine is prohibited to the Mahomedans. At a later period, Mahomed learned the whole transaction, and that his father-in-law was the perpetrator of the bloody deed; wherefore, he lost his favour, and he would not permit him to come before him. Abu Bachr went thereupon and conquered sixty places, which had not yet submitted to Mahomed, and presented them to him, through which means he became again reconciled to him, was received in favour, and remained thereafter at court. SO, WHAT DID THE MUSLIMS DO FOR THE JEWS? The JC Essay David J Wasserstein is the Eugene Greener Jr Professor of Jewish Studies at Vanderbilt University. This article is adapted from last week’s Jordan Lectures in Comparative Religion at the School of Oriental and African Studies. Islam saved Jewry. This is an unpopular, discomforting claim in the modern world. But it is a historical truth. The argument for it is double. First, in 570 CE, when the Prophet Mohammad was born, the Jews and Judaism were on the way to oblivion. And second, the coming of Islam saved them, providing a new context in which they not only survived, but flourished, laying foundations for subsequent Jewish cultural prosperity – also in Christendom – through the medieval period into the modern world. By the fourth century, Christianity had become the dominant religion in the Roman Empire. One aspect of this success was opposition to rival faiths, including Judaism, along with massive conversion of members of such faiths, sometimes by force, to Christianity. Much of our testimony about Jewish existence in the Roman Empire from this time on consists of accounts of conversions. Great and permanent reductions in numbers through conversion, between the fourth and the seventh centuries, brought with them a gradual but relentless whittling away of the status, rights, social and economic existence, and religious and cultural life of Jews all over the Roman Empire. A long series of enactments deprived Jewish people of their rights as citizens, prevented them from fulfilling their religious obligations, and excluded them from the society of their fellows. This went along with the centuries-long military and political struggle with Persia. As a tiny element in the Christian world, the Jews should not have been affected much by this broad, political issue. Yet it affected them critically, because the Persian Empire at this time included Babylon – now Iraq – at the time home to the world’s greatest concentration of Jews. Had Islam not come along, Jewry in the west would have declined to disappearance and Jewry in the east would have become just another oriental cult Here also were the greatest centres of Jewish intellectual life. The most important single work of Jewish cultural creativity in over 3,000 years, apart from the Bible itself – the Talmud – came into being in Babylon. The struggle between Persia and Byzantium, in our period, led increasingly to a separation between Jews under Byzantine, Christian rule and Jews under Persian rule. Beyond all this, the Jews who lived under Christian rule seemed to have lost the knowledge of their own culturally specific languages – Hebrew and Aramaic – and to have taken on the use of Latin or Greek or other non-Jewish, local, languages. This in turn must have meant that they also lost access to the central literary works of Jewish culture – the Torah, Mishnah, poetry, midrash, even liturgy. The loss of the unifying force represented by language – and of the associated literature – was a major step towards assimilation and disappearance. In these circumstances, with contact with the one place where Jewish cultural life continued to prosper – Babylon – cut off by conflict with Persia, Jewish life in the Christian world of late antiquity was not simply a pale shadow of what it had been three or four centuries earlier. It was doomed. Had Islam not come along, the conflict with Persia would have continued. The separation between western Judaism, that of Christendom, and Babylonian Judaism, that of Mesopotamia, would have intensified. Jewry in the west would have declined to disappearance in many areas. And Jewry in the east would have become just another oriental cult. But this was all prevented by the rise of Islam. The Islamic conquests of the seventh century changed the world, and did so with dramatic, wide-ranging and permanent effect for the Jews. Within a century of the death of Mohammad, in 632, Muslim armies had conquered almost the whole of the world where Jews lived, from Spain eastward across North Africa and the Middle East as far as the eastern frontier of Iran and beyond. Almost all the Jews in the world were now ruled by Islam. This new situation transformed Jewish existence. Their fortunes changed in legal, demographic, social, religious, political, geographical, economic, linguistic and cultural terms – all for the better. First, things improved politically. Almost everywhere in Christendom where Jews had lived now formed part of the same political space as Babylon – Cordoba and Basra lay in the same political world. The old frontier between the vital centre in Babylonia and the Jews of the Mediterranean basin was swept away, forever. Political change was partnered by change in the legal status of the Jewish population: although it is not always clear what happened during the Muslim conquests, one thing is certain. The result of the conquests was, by and large, to make the Jews second-class citizens. This should not be misunderstood: to be a second-class citizen was a far better thing to be than not to be a citizen at all. For most of these Jews, second-class citizenship represented a major advance. In Visigothic Spain, for example, shortly before the Muslim conquest in 711, the Jews had seen their children removed from them and forcibly converted to Christianity and had themselves been enslaved. In the developing Islamic societies of the classical and medieval periods, being a Jew meant belonging to a category defined under law, enjoying certain rights and protections, alongside various obligations. These rights and protections were not as extensive or as generous as those enjoyed by Muslims, and the obligations were greater but, for the first few centuries, the Muslims themselves were a minority, and the practical differences were not all that great. Along with legal near-equality came social and economic equality. Jews were not confined to ghettos, either literally or in terms of economic activity. The societies of Islam were, in effect, open societies. In religious terms, too, Jews enjoyed virtually full freedom. They might not build many new synagogues – in theory – and they might not make too public their profession of their faith, but there was no really significant restriction on the practice of their religion. Along with internal legal autonomy, they also enjoyed formal representation, through leaders of their own, before the authorities of the state. Imperfect and often not quite as rosy as this might sound, it was at least the broad norm. The political unity brought by the new Islamic world-empire did not last, but it created a vast Islamic world civilisation, similar to the older Christian civilisation that it replaced. Within this huge area, Jews lived and enjoyed broadly similar status and rights everywhere. They could move around, maintain contacts, and develop their identity as Jews. A great new expansion of trade from the ninth century onwards brought the Spanish Jews – like the Muslims – into touch with the Jews and the Muslims even of India. All this was encouraged by a further, critical development. Huge numbers of people in the new world of Islam adopted the language of the Muslim Arabs. Arabic gradually became the principal language of this vast area, excluding almost all the rest: Greek and Syriac, Aramaic and Coptic and Latin all died out, replaced by Arabic. Persian, too, went into a long retreat, to reappear later heavily influenced by Arabic. The Jews moved over to Arabic very rapidly. By the early 10th century, only 300 years after the conquests, Sa’adya Gaon was translating the Bible into Arabic. Bible translation is a massive task – it is not undertaken unless there is a need for it. By about the year 900, the Jews had largely abandoned other languages and taken on Arabic. The change of language in its turn brought the Jews into direct contact with broader cultural developments. The result from the 10th century on was a striking pairing of two cultures. The Jews of the Islamic world developed an entirely new culture, which differed from their culture before Islam in terms of language, cultural forms, influences, and uses. Instead of being concerned primarily with religion, the new Jewish culture of the Islamic world, like that of its neighbours, mixed the religious and the secular to a high degree. The contrast, both with the past and with medieval Christian Europe, was enormous. Like their neighbours, these Jews wrote in Arabic in part, and in a Jewish form of that language. The use of Arabic brought them close to the Arabs. But the use of a specific Jewish form of that language maintained the barriers between Jew and Muslim. The subjects that Jews wrote about, and the literary forms in which they wrote about them, were largely new ones, borrowed from the Muslims and developed in tandem with developments in Arabic Islam. Also at this time, Hebrew was revived as a language of high literature, parallel to the use among the Muslims of a high form of Arabic for similar purposes. Along with its use for poetry and artistic prose, secular writing of all forms in Hebrew and in (Judeo-) Arabic came into being, some of it of high quality. Much of the greatest poetry in Hebrew written since the Bible comes from this period. Sa’adya Gaon, Solomon Ibn Gabirol, Ibn Ezra (Moses and Abraham), Maimonides, Yehuda Halevi, Yehudah al-Harizi, Samuel ha-Nagid, and many more – all of these names, well known today, belong in the first rank of Jewish literary and cultural endeavour. Where did these Jews produce all this? When did they and their neighbours achieve this symbiosis, this mode of living together? The Jews did it in a number of centres of excellence. The most outstanding of these was Islamic Spai… truncated (16,210 more characters in archive)