On the one hand:
The Jews are not human beings (Karl Marx); the Jews are the no to the life of thepeoples (Martin Buber).
and on the other hand:
Talmud KERETHOTH Fol. 6b, Vol. XII, page 142:
In response to the question whether non-Jews are also human beings: “… it is said: but you are my sheep, the sheep of my pasture, you are human beings, you are called human beings, but the non-Jews are not called human beings.”
Talmud Baba Mecia, Fol. 114b, Vol. VII, page 845:
“… you are called human beings, but the worldly peoples are not called human beings, but cattle.”
Hegel’s formula for history:
“World history is God’s journey through the world to himself” as well as his realization that in world history is going on sensibly, so, what is real is reasonable, and what is reasonable is real, raises the question of the classification of Mosaism/Talmudism (Judaism) in the recognized path of salvation history.
As a special moment in the development of God’s self-consciousness in the Hebrew people, Judaism is in a state of change and is finite.
Can we gain insights into the concept’s assimilation into modernity from this concept, and is an end to this form in sight?
How is Mosaism in the tradition of Talmudism to be interpreted as a moment in the development of the Absolute?
Are, and if so, to what extent, contemporary historical phenomena such as the dissolution
of nation states, the mixing of peoples, the weakening of belief systems, the dissolution of the family, the devaluation of marriage and the role of women as mothers, the disintegration of communities into rootless individuals, and the all-pervading money capital fermented by the influence of the Jews scattered among the peoples?
****
YAHWEH, known as the Invisible, is “the Higher Being” in whom man first grasps himself as spirit. Before YAHWEH, spirit grasped itself only as an animal being (as spirit in statu nascendi). In pre-Yahwist man, one cannot even assume an “animal consciousness” because this presupposes knowledge of the Other, the spirit.
YAHWEH as a special form of divine self-consciousness is unfree in that he still believes the sensory world to be limiting him, that is, to be alien (hostile) to himself.
Therefore, HE commands man: “Subdue the earth!” (Genesis 1), ie the divine command places the earth in a state of servitude (origin of environmental destruction), because this is not yet recognized as the manifestation of God himself.
Pre -Yahwist man is only a human being in itself, that is, the potentiality of being human. He does not yet know that he is different from animals. He sees himself as an “underprivileged creature” whom God has placed, without weapons, among other wild creatures.
This self-perception of the “pre-Yahwist” human being is the conceptual origin of the Hebrews’ consciousness of being chosen (Nehemiah 9:7), which necessarily includes the consciousness of being secure in the divine will.
For the fact that the “unarmed animal” was able to survive and multiply among the armed ones is the manifestation of the superiority of the spirit over nature. However, this superiority is not yet recognized as the essence of the spirit (freedom). In the perspective of the “not yet spiritual human,” this superiority can only be interpreted as a protective care of YAHWEH, as the reality of the Hebrews’ election as YAHWEH’s own people.
The indomitable nature of God as such opens the realm of the imagination, which now no longer draws God’s attributes from the contemplation of nature (the invincibility of the lion, the keen eye of the eagle, etc.) but from the Spirit—albeit still unconsciously active—and its purpose, freedom. Conscious of divine grace, the imagination pours itself into the creation of the Psalms out of trust in God.
In Mosaism, man becomes for himself, that is, he understands himself as a spirit in contrast to the animal.
The humanity he encounters, which does not yet recognize itself as spirit (idolaters), is rightly discriminated against in Mosaicism as “seed of cattle.” The power of this discrimination is expressed in the astonishing fact that sexual practices, or rather their social regulation, are given considerable attention in both the Torah and the Talmud, from which it can be deduced that sexual intercourse with animals was normal in the world “before Yahweh.” In the Torah, this is punishable by death. The paradise scene roughly corresponds to this:
When Adam and Eve developed the ability to distinguish between “good” and “evil,” they placed the fig leaf between themselves and the animal (nakedness), i.e., distancing themselves from the state of nature.
Paradise scene Genesis 2:7
“For this people, holiness meant, first of all, abstinence from animal depravity and sexual deviance.” [Heinrich Graetz, History of the Jews, Vol. 1, p. 21]
“The Egyptians’ hideous idolism led to an even more hideous aberration.
The concept of “chastity” had become completely foreign to them. Since they placed animals above themselves as divine beings, fornication with animals was a daily occurrence, resulting in neither punishment nor dishonor. Egyptian women were in the habit of shamelessly exposing themselves before Apis when he was out grazing.
The gods were depicted in lewd positions. Did humans need to be better than the gods? No wonder, then, that in the region of Mendes, women exposed themselves to the goats in full view of all. Every year, probably at the time of the grape harvest, hundreds of thousands of men and women migrated to the city of Bubastis, near Goshen, for a pilgrimage to the festival of the goddess Pacht, the protectress of common love. In all the cities they passed through, the women behaved wildly and exposed themselves in the most indecent manner. Arriving in Bubastis, They indulged in bacchanalian revelry and unchastity. A similar festival was celebrated in Upper Egypt.” (Heinrich Graetz, op. cit. p. 15)
“Israel was chosen from among the nations to strive for holiness through special laws, by avoiding unchastity and impurity.” (ibid., GesJud Vol. 2.1, p. 180)
In Mosaism, the spirit’s drive to be spirit through itself (the concept of freedom) operates “behind consciousness.” In Mosaism, the spirit rejects its natural becoming. This real-historical process appears as a delusion of laws or delusional laws. It is not nature, instinct as the oneness of the spirit with nature, that determines the behavior of the Hebrews, but rather the will posited by the spirit, which recognizes itself as such only in the alienation from nature of its positings. Were it to follow what appears natural to it, it would still perceive itself as belonging to nature (now: animal) and not as spirit.
The Talmud is an expression of this polemical relationship between “spirit that has become independent” and spirit that is still enclosed in naturalness. Yahweh is the Sublime, meaning he excludes everything natural from himself.
This irreconcilability of the spirit with nature is overcome in Christianity “in itself” by recognizing nature as a son, that is, as a manifestation of the spirit itself, and no longer as a hostile objectivity.
But the reconciliation of spirit with nature, which only exists in itself, is the real possibility of a counter-historical process (“bringing Christianity home to Judaism”), which manifests itself as the world domination of Judaism and the defeat of Christianity. The expression “bringing home to Judaism” is justified insofar as religious Christianity perishes in atheism, which is the truth of Mosaism.
Its principle is the intellectual separation of God and man, with the result that man remains certain of himself, but can question God without thereby exposing himself to doubt (cogito ergo sum).
Explanation:
In Christianity as a religion, the idea of the unity of God and man (concrete infinity) is not yet conceived as a pure thought, but is still veiled in images and ideas, that is, in finiteness.
These are not able to express the concrete infinity of God without doubt (as shown by Kant).
Judaism, with its superior intelligence, developed the resulting possibility of doubt into a Judaized world reality (“Enlightenment”), which simultaneously represents the de-Christianization of the West. In more than a thousand years of subversive activity, it has completely destroyed the edifice of faith of the Christian churches.
Luther’s Jewish writings
The result can be seen in the Lutheran congregations that have degenerated into do-gooder social centers.
As if that were not enough, Judaism has stylized Christianity as “Judaism for non-Jews,” an object of hatred for those Germans who cling to the ethnic ideology. On the road to freedom, they have fallen into a counter-historical dead end turned.
Only German Idealist philosophy has made the true infinity of God conceivable, that is, pure thought. In it, Christianity now resurrects as absolute knowledge—synonymous with the science of the Absolute. In this philosophy, Mosaism (the invisibility of God) is abolished: ended, preserved, and elevated, in that God, in pure thought, is the manifestation of himself for himself, and thus also of sensibility. Spirit and nature are reconciled, and materialism is thus finally overcome.
Jesus of Nazareth was not yet the Messiah.
It is Hegel.
Hegel
GWF Hegel
Counterhistory , as a (necessary) momentary regression of the spirit in the consciousness of freedom, is finite . It suffers its finitude in the affirmation of the overcoming of Mosaism by German Idealist philosophy. Only then does this philosophy recognize the separation of God and man as the essence of Mosaism, which, through this separation, degrades Yahweh to finitude—to an untrue God, because he contradicts the concept.
Christ as the Son of God is the manifestation of the unity of God and man, that is, in him the separation of the two moments of the concept is negated.
Christianity, as the first negation of YAHWEH, still has the overcome separation of the moments in itself, in that God the Father is presented as a God from beyond.
Logical:
The negation of a determinateness (here YAHWEH) still has this determinateness in itself and is itself determinateness, i.e., finite. Only the negation of the first negation (second negation) as the abolition of finitude is true infinity (affirmation; mathematically: minus times minus equals plus).
The spiritual form that came to itself in Hegel, the logic of reason (logic of the concept = God), deciphers real history as salvation history, ie as the recognized appearance of the concept (of God), in which Mosaism is the logical moment of God’s self-division, which expresses its finitude in the conscious necessity of the redemption of Judaism (longing for the Messiah).
The Catholic Church, which did not yet have the concept of the Messiah as it is developed here, instinctively revealed the Jewish people’s continuing need for redemption beyond Christ in the Good Friday prayer:
“Almighty, eternal God, you do not exclude even the faithless Jews from your mercy; hear our prayers, which we bring before you because of the blindness of that people: May they recognize the light of your truth, which is Christ, and be rescued from their darkness. Through him, our Lord.”
(German translation from 1884 – Wikipedia)
Seen through the prism of the concept, these words reveal themselves as an expression of a deep ancestry.
The compassion shown to the “faithless Jews” is based on the fact that the Jews’ “disloyalty” is not, in truth, disloyalty. Rather, they are faithful to their salvation-historical destiny, to be the real-world existence of logical negation (Satan). Thus, mercy is the justice of God. Its manifestation is the fact that all persecutions of the Jews by the nations have not only not destroyed Judaism, but have each time made it more dominant, bringing it ever closer to the promised world domination.
As Satan, Judaism is the salvation-historical ferment of freedom, “the force that always wills evil and always creates good.” Satan is the decomposer of all given orders, determined to raise necessity into consciousness, to create the order of existence from spirit (the concept), and no longer to allow it to reign as nature (matter).
Although Judaism still awaits the Messiah, it does not allow Christianity to consider the need for Judaism’s redemption. The Second Vatican Council, which was propelled by Judaism, removed the Good Friday prayer from the liturgy. Benedict XVI, however, reinstated it in a more moderate form, which is likely the salvation-historical reason for his resignation (which was forced upon him by Judaism?).
This episode illuminates the situation in which the peoples
find themselves in relation to Satan today: Like every element of the divine, Satan is life, that is, the drive to preserve himself and to develop in accordance with his essence. This drive engenders in Satan a vigilance unimagined by the peoples, which, through intelligent counter-strategies, thwarts all efforts by the peoples to rid themselves of this companion.
But all of Satan’s conceivable strategies for survival are only successful under the condition that evil appears to the people as good. If this delusion can be ended, all satanic strategies for survival will be reversed. They will become striking forces in the struggle for freedom against the Jews.
*****
What follows from this?
The first step out of the Judaized world is the elevation of the philosophical interpretation of world history into the general consciousness. This consciousness persistently resists being manipulated by philosophy.
This indolence is justified.
The mind wants to be free, that is, to stand in a relationship of immediacy to the truth. The acceptance of a truth is not free if it is mediated by the supposed authority of an expert. Philosophy determines the general consciousness only if, and only to the extent that, it poses questions to which (only) philosophy can provide insightful answers. These become, through the testimony of the mind in the general consciousness, its own insights. That is, the philosophical mind touches the general mind and sets into motion what is always already virtually active in the mind. Freedom cannot be conceived otherwise.
It is real-world scandals that raise questions among the general public. A scandal is a publicly perceptible contradiction between real-world phenomena and universally shared moral expectations.
Judaism is the potential scandal par excellence.
The general public expects that Jewry is human in the sense we non-Jews associate with this word. However, the quotations that open this discussion illuminate a previously hidden difference in meaning, which, when discovered, reveals the equalization of Jewry with the nations as a deadly threat to the nations.
Jews are not human beings in our sense. They are human beings in our sense only in themselves, that is, potentially. They themselves insist on this distinction by viewing the nations as livestock, entrusted to them by Yahweh for their use, even to the point of slaughter.
The “Satanic Verses of Mosaism” testify to a spiritual imprint of Judaism that is clearly distinct from our essence as humans. This deviation points in a negative direction. In salvation history, they stand between animals and humans, with the element of the dangerousness of wild animals inherent in them. To avoid falling prey to their deceptions, it is unavoidable to call them “subhumans.” But we are only justified in doing so if we respect the distinction between “wild beast” and “subhuman.” This is the respect we Jews must show, because as spirits they are distinct from animals.
We kill wild animals when they pose a threat, because this measure might solve our problem. However, murder perpetrated against the material carriers of the Jewish spirit cannot solve the problem, since the evil spirit cannot be struck with a material club. Only the spirit can harm the spirit. Therefore, the “Talmudic club,” the scandalization of the “Satanic Verses of Mosaism,” is the only weapon effective against Judaism. It effortlessly pierces the armor that Judaism has built for itself with the Holocaust narrative. It is unthinkable that the world-historical genocide bred by Yahweh, after his unmasking, could still induce a sense of guilt in any people on earth with tales of real or imagined persecutions of the Jews. When this stone has been lifted from our souls, we will no longer allow the Jews, through the use of an omnipresent thought police, to prohibit us from deciding on and implementing vigorous action against Jewish power in all areas of society.
The German people will then finally understand what the Talmud has been telling the Jews for thousands of years: that there is a salvation-historical enmity between Judea and Germania.
We read about this in the Talmud Megilla, Folio 6b (Volume IV page 21):.
“Do not grant, O Lord, the desire of the wicked; do not let his plan succeed, for he would rise up. … Jacob spoke before the Holy One …: Lord of the world, do not grant the wicked Esau his heart’s desire. Do not let his plan succeed; that is, Edomite Germany , which, if it were to go forth, would destroy the whole world.”
This refers to the blessing promised to the deceived Esau, the firstborn twin brother of Jacob (Israel):
“It will come to pass that you will break his (Jacob’s) yoke from off your neck” (Genesis 27:40)
According to this blessing, Esau, the “Edomite Germania” (the German people), will productively destroy the Judaized (entire) world by building in its place the world liberated from Judaism.
Kleinmachnow, December 9, 2016
Found at https://web.archive.org/web/20210830173055/https://endederluege.com/archive/Aufstand%20gegen/aufstand-gegen-die-judenheit.com/index.html
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