The new era of Jewish terror

There is a growing acceptance and support of extreme right-wing views demonstrated by support for the defendants in the Duma terror trials. The practical objectives of Jewish rebel groups have turned into attempts to overthrow the government and start religious wars in order to establish a state governed by radical Jewish Law.

ed note–and here we go again, the seemingly-constant Judaic penchant for soliloquizing the eternal questions without ever answering them substantively, in this case, not ‘Why do people always hate the Jews?’ but rather, ‘How can Jews, the most ethical, godly people in the world, be so accepting of terrorists such as the nutcase West Bank settlers who burn entire families to death in the middle of the night with flaming Molotov cocktails?’

The answer is as simple to both understand and explain as it is to pour water out of a boot while reading the directions for doing so on the heel. Judaism is the BIRTHPLACE of religious terrorism, beginning literally in the very first pages of the very first book of its founding compendium of religious literature, the Torah, where in very clear, concise, and specific language are the directions given as to how those who get in the way of God’s chosen people getting what they want are to be dealt with–and not with words but rather by raising a violent Judaic hand against them–a few examples of which are reprinted here to wit–

‘When the LORD your God brings you into the land you are to possess and casts out the many peoples living there, you shall then slaughter them all and utterly destroy them…You shall save nothing alive that breathes…You shall make no agreements with them nor show them any mercy. You shall destroy their altars, break down their images, cut down their groves and burn their graven images with fire. For you are a holy people unto the LORD thy God and He has chosen you to be a special people above all others upon the face of the earth…’–Book of Deuteronomy

‘Your male and female slaves are to come from the nations around you; from them you may buy slaves. You may also buy some of the temporary residents living among you and members of their clans born in your country, and they will become your property. You can will them to your children as inherited property and can make them slaves for life, but you must not rule over your fellow Israelites ruthlessly…’–Leviticus 25:44-46

“Foreigners will rebuild your walls, and their kings will serve you…Your gates will always stand open, day and night, so that the Gentiles may bring you the wealth of their nations and their kings led in triumphal procession, for the nation or kingdom that will not serve you will perish; it will be utterly destroyed.”–Isaiah 60:10-12

And yet, as regular as vultures at a dead carcass feeding frenzy come the Judaic moralizers and philosophers, asking the eternal and seemingly unanswerable questions when in fact the answers to those questions are staring them plainly in the face, moreso than with Gentiles, given the intimate association which Jews have with their religion, history, tradition, and culture.

Truth be told, the question that should be asked and explored is not why Jews engage in terrorism, but why deliberate murder-by-fire Judaic terrorism such as what took place against the Dawabshe family doesn’t happen with more regularity, given Judaism’s clear commandment to burn to death anything, everything, and everyone who gets in the way of Judea Inc’s plans.

ynet

During last week’s court hearing of the Duma murder affair—the “flagship case” in the authorities’ struggle to eradicate Jewish terrorism, a group of demonstrators who came to support the two defendants waited outside the courtroom with banners that read “the people are with you.”

It is clear that a handful of fringe elements who either perpetrate or support Jewish terrorism are an exception to the rule, but it is clear, as that banner claimed, that the tolerance for radical views in the Israeli public is growing.

The support the defendants in the Duma case receive illustrates the rift in the Israeli society between those who believe that “terrorism is terrorism” regardless of the identity of the perpetrators, and those who view Jewish terrorism as legitimate acts of revenge in response to violent acts of Palestinian in a long term conflict.

The violence attributed to Jewish terror from the early 1980s to the mid-1990s was characterized by retaliation to Palestinian terror acts or the evacuation of settlements in the West Bank. The pattern of Jewish terror has not changed since then, but their political motives have. Their ideology has become more extreme and it has wrapped itself in an anti-Zionist anarchist blanket.

Unlike in the past, Jewish terror is no longer guided by utilitarian motives such as deterring the government from evacuating settlements, but rather by a desire to undermine the stability of the state, which would result in a government coup and the establishment of a state governed by the Halacha (Jewish law).

This ideology has managed to gain a foothold among the young people known as the “price tag” activists or “Hilltop Youth” and has seen the rise of organizations such as “Giv’onim” and “Bat Ayin Underground”.

The most extreme group that emerged as part of the new Jewish terror is Kvutzat Ha’mered organization (the rebel group)—the members of which held the banner in support of the defendants during the Duma trial.

The organization was founded in late 2013 and advocates violence against Palestinians in order to instigate a religious war.

The war, when it breaks out, will help them topple the ruling government—which they perceive as being soft on the Arabs.

The organization, which consists only of a few dozen activists, identifies mostly with the author of the “Revolt,” Meir Ettinger—Rabbi Meir Kahane’s grandson, who is on the most wanted list of the Shin Bet Jewish division.

The organization is inspired by the letters of Ettinger and of rabbis who identify with this phenomenon. For example, the booklet “Baruch the Man,” which is a founding document for thr Hilltop Youth, praises Baruch Goldstein, who committed the massacre of the worshipers in the Cave of Machpelah in 1994.

This booklet was written by Rabbi Yitzchak Ginsburgh, whose book The Order of the Hour asserts that the Israeli Left is responsible for the murder of dozens of Jews and that “Arabs have no right to exist in the land of Israel.”

Another seminal book is Torat Hamelech, written by rabbis Yitzhak Shapira and Yosef Elitzur, in which they state that the killing of non-Jews should be permitted.

Any reasonable person understands that the fringe elements that carry out terror acts should be condemned and denounced, and no less than those who support and encourage them.

It is safe to assume that it is difficult for the general public to view Jews, their brethren, as murderers. How can these Jews be referred to as murderers during a conflict in which there are civilian casualties on both sides?

The answer to this question is important and is integrated into other aspects, during a time when a war on terrorism is parallel to the fight against those who seek to delegitimize Israel and use to their advantage incidents of this nature.

Terrorism, due to being a strategy usually chosen by the weaker side in an asymmetrical conflict, naturally poses a moral dilemma for the stronger side, especially in democratic countries.

Therefore, this question is only one of several with which Israeli society is dealing in its fight against terrorism on various fronts, and most of them come down to the fundamental question regarding the identity of the state.

The Israeli public must ask itself whether it wants to be the kind of society that cheers on the tragedies of its enemies, or if it will we be a moral compass for universal rules of conduct, both to ourselves and to our enemies?