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The Wandering Who-Chapters 16-17: The Most Powerful Findings About The Jewish Psycho!
PQC: 'A nation … is a group of persons united by a common error about their ancestry and a common dislike of their neighbours. Karl Deutsch put it very simply but very accurately. The nationalist psychopathic cancer is not unique to the Jews, but to all of human kind since the creation of the concept of nation. This has gotten worse and worse with the "invention" of nation-state. The Jewish nationalism is unique only because it is the worst mix of racism, religious belief, and political ideology!
Historicity & Factuality vs. Fantasy & Phantasm
Trauma Queen
A few years back, an American Jewish feminist academic sent me a request for an interview. I love interviews – they save me from having to go to shrinks. The professor presented herself as a 'gender scholar', another postmodernist discipline that fails to inspire my intellect. However, I was curious to see what a person who happens to be academically qualified in being a woman might come up with.
A few days later, a questionnaire appeared in my email inbox. The professor had loaded me with queries regarding my military experience and my 'post-traumatic' state. Evidently she was convinced that I was a case of Post-Traumatic Stress Disorder (Post-TSD). I admit this took me by surprise – I have never spoken to anyone about my 'post-traumatic' symptoms – for the very good reason that, until that point in time, I had never been aware of myself as suffering any traumatic disorders whatsoever.
I was intrigued by her approach. Apparently she was comparing military veterans' Post-TSD cases with traumatised female rape victims. At the same time, I wondered how she had managed to identify me as a suitable candidate for her research. I then realised that her perception of me as traumatised was probably the outcome of her encounter with my first novel, A Guide to the Perplexed .
In that book, I describe the protagonist Günter Wunker's wartime experience. In the midst of battle, Günter is shattered by fear, and finds a shelter behind a rock. Eventually he shoots his own leg in a chaotic attack. I remember being thrilled when writing those lines – it all sounded close to home. Throughout my life I have watched many war films and read many war books. I had been close enough to a battlefield myself, and had thirstily interviewed many soldiers, but I have never been in battle. When my time came to serve my country and offer my life on the Jewish altar, I caved in; I became more and more attached to my different organs, especially to the ones that stick out.
Obviously, then, Günter's battlefield experience was fictional . It had nothing to do with my own personal experience of the military. I invented it all. This is what fiction writers do. Yet that one specific scene must have seemed authentic to this American professor. She seemed to believe that Günter was a literary vehicle for my own story.
In confronting the question of my supposed military-induced trauma, it became clear to me that a 'trauma' and a traumatic biographic event are two distinct categories that are not necessarily associated. I found myself recollecting my army experience, along with the years that followed it, and found that there was one fright, which had taken me ages to overcome.
Until my early thirties, bombs would occasionally fall overhead in my dreams. While asleep I would run for my life across an endless, open field. I could clearly envisage Syrian Mig fighter jets, sometimes flying so low that the pilots' faces were visible. The bombs were dropped in vast quantities. In my dreams I zigzagged on the ground, craning my head upward to watch for deadly iron. I would sprint, fall down, crawl, stand up, run, drop down, fall and run again. My nights saw me speeding through burning fields dodging shrapnel until, eventually, one of the bombs would plunge onto my head, and I would awaken from the blaze in one piece though covered in cold sweat. The nightmares faded soon after I left Israel; I didn't experience another one for a very long time.
However, it is important to note that, as far as my biography is concerned, I have never been subject to an air raid. Not one single enemy plane has ever chased me or bombarded me. My bomb dreams were not a reaction to any real, objective event, quite the opposite, in fact: they were probably a reaction to a non-event .
Unless these dreams can be interpreted as resulting from fear of impotence or some other anxiety over libidinal regression, I can guess where and how their seeds were planted. Once, during the 1982 war in Lebanon, as part of a convoy to the Chouf Mountains, we were ordered to jump out of the safari trucks in what was assumed to be an air raid alert. As a bunch of clueless soldiers, we knew very little about air raids; we copied the combatants around us and dug ourselves into an open field, looking for shelter and praying to God. The Syrian planes never made it to our convoy, in the end, but the unresolved terror stayed in my mind for a long time. It formulated into an imaginary discourse saturated with symbolism, traumatic implications and a sweaty outcome.
This fright perhaps found its way into my fiction. When conveying Günter's horror I relived this fear that was self-constructed, a product of my own psyche. I merely amplified the scene.
The American scholar who mistakenly interpreted Günter's horror as an expression of a biographical, personal trauma opened my eyes to the nature of trauma itself. I became somehow suspicious of so-called 'traumatised people', and even more suspicious of 'traumatised nations'. I realised that being in a state of a trauma doesn't necessarily imply a 'real' catalyst of objective biographical experience. Biography is a form of imposition, the projection of a post-dated set of ideas, feeling and thoughts. It conveys the past we want to posses rather than the past we lived through. (My second novel, My One and Only Love , was, in fact, an attempted critique of the notion of personal biography and personal narrative. The plot is structured according to three parallel narratives, all referring to the same historical events but conveying completely different biographical accounts.)
Unlike many Post-TSD experts, I tend to dismiss the magical bond between trauma and biography. Trauma doesn't necessarily imply a verifiable traumatic event. The fact that a few scholars base their analysis of Israeli identity on some sort of collective Jewish trauma doesn't mean that Jews are indeed traumatised by their past. It is far more likely that they are traumatised by their imaginary future.
Pre-Traumatic Gas Syndrome
One of the most terrifying moments in Steven Spielberg's Schindler's List is, doubtless, the gas chamber sequence. Earlier in the film, rumours had been circulating to the effect that Jews are being gassed to death. Now, anxious women are sent naked to the showers in Auschwitz. We follow their death march; we are familiar with the Holocaust's symbolic order, we all know what 'showers' stand for. We anticipate a homicidal Nazi crime. A moment later we are relieved, as they are, when instead of Zyklon B, water pours down onto their heads. The strength of the cinematic moment is down to the gulf between the pre-traumatic imaginary narrative and the reality onscreen. In other words, the trauma predates the traumatic event; the trauma itself shapes the reality.
I was raised amongst people my age who insisted upon being traumatised: the 'third generation' they call themselves. People like myself, who were born in the 1960s or later, way after the liberation of Auschwitz. People who claim to have been afflicted by events that neither they nor their parents had experienced. Isn't that strange? As I revealed here, I myself was tormented by an air raid that never occurred. The difference is that I stopped short of blaming the Syrian air force for planting these air raid images in my dreams.
Pre-Traumatic Stress Syndrome (Pre-TSS) is a fundamental tenet of Jewish and Israeli culture. Young Israelis are transported to Auschwitz by different Zionist organisations for the purpose of maturing into traumatised Jewish adults. Those who maintain these 'educational' trips know that trauma is a powerful fuel with which to maintain the Zionist narrative. Unfortunately, the Israeli youngsters implement the wrong lesson once they return and join the IDF. Rather than developing some empathetic feelings towards victims of oppression, i.e. the Palestinians, the tormented Isreali youth actually seem to mimic SS brutality. 'Never Again' they say, and then spread misery around them.
Back in 2006 Israeli Journalist Yair Sheleg managed to sketch an exemplary case of Pre-Traumatic Stress Syndrome.
'It is hard to believe, but only 60 years after the Holocaust the Jewish people are once again in danger of being destroyed – at least in their own state, where 40 percent of the world's Jews are concentrated. Evidence of the severity of the danger can be found not only in the explicit threats by Iran's president, which are backed up by an arms program that would provide the means to carry them out. It can also be found in recent articles in the European press that discuss the possibility of Israel's 'disappearance' as a reasonable 'working assumption.' Additional evidence regarding the threat level exists in the fact that not only is Israel the only country in the world that is threatened with destruction, it is also the only state whose right to exist is the focus of international polls, with many respondents answering negatively. That is an honour that not even Iran, North Korea and apartheid-era South Africa were ever granted.'73
Though it may be that a growing number of people want to see an end to Israel, no one in political or media circles is calling for the destruction of the Jews or the Israeli people. The well-established Judeo-centric tendency to interpret almost any political and ideological criticism as a declaration of impending Judeocide is a severe form of collective Pre-TSS.
Is Pre-TSS just another name for paranoia? I would argue no. People suffering from paranoia inspire our sympathy or pity. Paranoiacs are victims of their own symptoms. Sufferers of Pre-TSS, on the other hand, actually celebrate their symptoms at others' expense. With paranoia we can determine clearly that the sufferer is trapped in a delusional world. However, those with Pre-TSS are supposedly healthy, they are on constant alert and seem to be very focused. Often we end up believing the Pre-TSS sufferer's claims of being victimised by an imagined future crime, thus participating in someone else's fantasy of destruction. In the case of Pre-TSS, we are the addressees as long as we remain silent. Once we raise our voices to point out that the imaginary future crime is yet to happen and actually may never happen, we immediately become part of the crime ourselves.
The general mood in Israel is expressed eloquently by the likes of Sheleg, and reflected in the catastrophic scenarios put forward by such parties as the American Jewish Committee, about Iran's nuclear ambitions. Israel and its lobbies have been publicly fixated on the nuclear Shoah to come. This pathological obsession is strange considering the fact that Hezbollah managed to defeat the mighty IDF in Lebanon (2006) with only light weaponry and smart tactics. It also managed to panic Israeli society with nothing more than short-range Katyusha rockets. In fact, Israel's enemies do not need to nuke the country – all they need do is send a message to the Jews of the world that Israel is anything but a shelter. In fact, this is what Arab and Islamic resistance is all about: a metaphysical message rather than a call for a Judeocide.
Interestingly enough, the fear of destruction set by the condition of the Pre-TSS is just another escape route from reality. Rather than facing any imminent danger posed by Hezbollah, Hamas and Islamic resistance, Israel prefers to amplify a phantasmic trauma. The Israelis have failed to read the writing on the wall. Rather than looking in the mirror and spotting their faults (which have matured into moral bankruptcy), they prefer to submit to the fantasy of nuclear Judeocide. Rather than thinking in ethical terms, they surrender to the shallowest materialist discourse solely centred on an illusionary theme, namely, the 'destruction of the I'.
Projection and Pre-TSS
Following the 2 nd Lebanon war, a commander of an IDF rocket unit in Lebanon told Ha'aretz newspaper, 'What we did was insane and monstrous, we covered entire towns in cluster bombs … the IDF fired around 1,800 cluster bombs, containing over 1.2 million cluster bomblets.'74
As no-one is actually voicing a call to throw the Israelis into the sea or to nuke them, Israel's inclination to blame Muslims and Arabs for holding such murderous tendencies themselves must then be understood in terms of projection . The people who rained Lebanon in 2006 with more than a million cluster bombs and showered Gaza with white phosphorus (2008-9) are projecting their homicidal zeal onto their victims, and even onto their future victims. This dynamic can be easily explained. The more pain we inflict on others the more we become familiar with evil, aggression and brutality. The more cruel we are towards others, the more horrified we are by the possibility that the subjects of our brutality may also be as nasty as we are. Freud calls it projection. Otto Weininger refined it, 'we hate in others, that which we don't like in ourselves'. The dynamic of projection is amplified once the subject of our terror is hopeless and defenceless.
Israeli treatment of the Palestinians is a devastating example of the above. The more hopeless and defenseless the Palestinians are, the more vicious the Israeli becomes. And yet, the more vicious the Israeli is, the more he or she is horrified by 'terror'. In reality, the Israelis are actually horrified by their own cruelty. It is the terror within that horrifies the most. The recent cold-blooded murder of nine peace activists, on the high seas, by Israeli Navy Seal commandos75 was a shocking exposure of that lethal dynamic. This astonishing attack was fuelled by an imaginary terror threat (pre-TSS). The viciousness of the Israeli commando was amplified by the innocent transparency of the Gaza fleet.
One may wonder whether there is an escape route out of this vicious circle? Is there any means to dismantle the phantasmic fear of the other being as brutal as I happen to be? I guess that 'turn the other cheek' is a valid way to defy the Old Testament's 'eye for an eye'. Turning the other cheek is commonly realised as a means to counter an aggressor. However, it maybe the only possible measure to dismantle the 'terror within', that aggression that brews inside us as we become vindictive. It can also be very effective in defusing our anger at an imaginary threat. We replace it with acceptance, we disarm ourselves. We give peace a chance.
Jewish Telegram: 'Begin Worrying, Details to Follow.' – Old Joke
The joke above – older than Israel, and probably as old as the telegraph itself – refers to the dialectic of fear that dominates the Jewish political and ideological mindset. Fear has been exploited politically by Jewish leaders since the early days of emancipation. However, it is possible that during the process of Jewish secular-isation and emancipation initiated by the Enlightenment and the French Revolution, fear of imaginary doom replaced the fear of Almighty God, the God of Sodom and Gomorrah who kills without mercy. If this is indeed the case, 'fear' might be recognised as one of the many modern Jewish Gods, and Pre-TSS as modern Jewish practice.
Chapter 17 The Wandering Who?
Tel Aviv University historian Professor Shlomo Sand opens his remarkable study of Jewish nationalism, The Invention of the Jewish People , by quoting Karl Deutsch:
'A nation … is a group of persons united by a common error about their ancestry and a common dislike of their neighbours.'76
As simple or even as simplistic as it may seem, this quote eloquently summarises modern Jewish nationalism and especially the concept of Jewish identity. It points the finger at the collective mistake Jews tend to make whenever referring to their illusory 'collective past' or 'collective origin'.
In his book, Sand posits a serious doubt that the Jewish people ever existed as a nation or race, ever shared a common origin. Instead, they are a colourful mix of groups that, at various stages throughout history, adopted the Jewish religion. So when were the Jewish people 'invented'? Sand's answer: 'At a certain stage in the 19th century, intellectuals of Jewish origin in Germany, influenced by the folk character of German nationalism, took upon themselves the task of inventing a people 'retrospectively,' out of a thirst to create a modern Jewish people.'77
Accordingly, the 'Jewish people' is a made-up notion, consisting of an imaginary past with very little to back it up forensically, historically or textually. Furthermore, Sand, who elaborated on early sources from antiquity, comes to the conclusion that Jewish exile is also a myth, and that the present-day Palestinians are far more likely to be the descendants of the ancient Semitic people in Judea/Canaan than the current, predominantly Khazarian-origin, Ashkenazi crowd, which he admits he belongs to himself.
Hitler Won After All
Supposedly secular, cosmopolitan Jews often retort, when asked what it is that makes them Jewish, that 'Hitler made me a Jew.' Though 'cosmopolitans' tend to dismiss other people's national inclinations, Jewish cosmopolitans, for some reason, insist on maintaining their own right to 'self-determination'. It is not really they themselves who stand at the core of this unique demand for national orientation, but the Devil, the master-monster anti-Semite, Adolf Hitler. Apparently, cosmopolitan Jews can celebrate their nationalist entitlement as long as Hitler is there to be blamed. Hitler won, then, after all.
Shlomo Sand illuminates this paradox. Insightfully, he suggests that 'there were times in Europe when anyone who argued that all Jews belong to a nation of alien origin would have been classified at once as an anti-Semite. Nowadays, anyone who dares to suggest that the people known in the world as Jews (as distinct from today's Israelis) have never been, and are still not, a people or a nation is immediately denounced as a Jew hater.'78 In Israel, Jews celebrate their unique differentiation from other peoples. In fact, even the Jewish anti-Zionists enhance their distinct characteristics in comparison to other peace activists.
Nationalism and Jewish Nationalism
Louis-Ferdinand Céline wrote that during the Middle Ages, between the major wars, knights would charge a very high price for their readiness to die in the name of their kingdoms; in the twentieth century, however, youngsters rushed to die en masse without demanding a thing in return. Understanding this shift in mass consciousness requires an eloquent, methodical model that allows us to understand what nationalism is .
Like Karl Deutsch, Sand regards nationality as a phantasmal narrative. Anthropological and historical studies of the origins of different so-called 'peoples' and 'nations' lead, embarrassingly, to the crumbling of every ethnicity and ethnic identity. It is therefore rather interesting to discover that many Jews tend to take their own ethnic myth very seriously. I can think of two possible explanations for this insistence. One was offered by Israeli academic Benjamin Beit-Hallahmi years ago. Zionism, he said, was there to transform the Bible from a spiritual text into a 'land registry'. The second explanation is psychoanalytical: it is actually the lack of factuality or coherent historical narrative that leads to the emergence of such a phantasmic tale, strong will and a pragmatic agenda to follow.
The lack of ethnic origin doesn't stop people from feeling ethnic or national belonging. The fact that Jews are far from being what one can label a 'people', and that the Bible has very little historical truth in it, doesn't really stop generations of Israelis and/or Jews from identifying themselves as the sons and daughters of King David or Samson.
In the 1970s, Shlomo Artzi, then a young Israeli singer destined to become Israel's all-time greatest rock star, released 'Pitom Kam Adam' ('Suddenly a Man Wakes Up'), a song that became a smash hit in a matter of hours. Here is a translation of the first few lines:
Suddenly a man wakes up in the morning/
He feels he is a nation, and begins to walk/
And to everyone he meets along the way/
He calls out, 'Shalom.'
To a certain extent, in his lyrics, Artzi innocently expresses the suddenness of the transformation of the Jews into 'a people'. However, at the same time, Artzi contributes to the illusory national myth of the peace-seeking nation. The Israeli singer should have known by then that Jewish nationalism was a violent, expansionist act at the expense of the indigenous Palestinian people. It didn't really say shalom to anyone except superpowers.
There Is No Jewish History
It is an established fact that virtually no Jewish history texts were written between the first and early-nineteenth centuries. That Judaism is based on a religious historical myth may have something to do with this. An adequate scrutiny of the Jewish past was never a primary concern in the rabbinical tradition – the absence of any need for such a methodical effort probably accounts for this. For Jews during ancient times and the Middle Ages, there was enough in the Bible to answer most relevant questions having to do with day-to-day life, Jewish meaning and fate. As Sand puts it: 'A chronological sequence of events was alien to the (Jewish) exilic time – a condition of constant alertness, attuned to the longed-for moment when the Messiah would appear.'79 This apparent lack of Jewish interest in history, historicity and chronology is crucial for the understanding of Jewish political identity.
In light of German secularisation, urbanisation and emancipation, and given the decreasing authority of rabbinical leaders, the need for an alternative cause emerged amongst awakening Jewish intellectuals: emancipated Jews wondered who they were and where they came from. They also began to speculate on the role of Jews within the rapidly-opening European society.
In 1820, the German Jewish historian Isaak Markus Jost (1793–1860) published the first serious historical work on Jews for almost two millennia, namely The History of the Israelites . Jost avoided the Biblical era, preferring to begin his journey with the Kingdom of Judea, and also compiled a historical narrative of different Jewish communities around the world. He realised that the Jews of his time did not form an ethnic continuum, and grasped that Israelites from place to place were rather different. Hence, he believed, there was nothing to stop Jews from total assimilation, and that in the spirit of the Enlightenment both the Germans and the Jews would turn their backs on oppressive religious institutions and form a healthy nation, based on a growing, geographically-orientated sense of belonging.
Though Jost was aware of the evolution of European nationalism, his Jewish contemporaries were rather unhappy with his liberal, optimistic reading of the Jewish future. 'From historian Heinrich Graetz on, Jewish historians began to draw the history of Judaism as the history of a nation that had been a "kingdom", expelled into "exile", became a wandering people and ultimately turned around and went back to its birthplace.'80
For the German Jewish socialist philosopher Moses Hess, it was a racial struggle rather than a class struggle that would define the shape of Europe. Accordingly, he suggested, Jews should reflect on their cultural heritage and ethnic origin. For Hess, the conflict between Jews and Gentiles was the product of racial differentiation, and was thus unavoidable.
The ideological path from Hess's pseudo-scientific racist orientation to Zionist historicism is clear. If Jews are indeed an alien racial entity (as Hess, Jabotinsky and others believed), they had better seek to return to their natural homeland – Eretz Yitzrael . But Hess's assumed racial continuum wasn't scientifically endorsed. In order to maintain the emerging fictional narrative, a mechanism for orchestrated denial had to be devised to prevent certain embarrassing facts from interfering.
The New Israelite, the Bible and Archaeology
In Palestine, the new Jews and later the Israelis were determined to recruit the Old Testament and transform it into the unifying code of the future Jewish people. The 'nationalisation' of the Bible would plant in the minds of young Jews the idea that they were the direct descendants of their great, ancient ancestors. Bearing in mind the fact that nationalisation was largely a secular movement, the Bible was stripped of its spiritual and religious meaning. Instead, it was viewed as a historical text describing a 'real' chain of events in the past.
Through their heroic ancestors, the new nationalist Jews learned to love themselves and hate others, except this time they would possess the military might to inflict real pain on their neighbours. More worrying was the fact that instead of a supernatural entity (namely, God) to command them to invade and commit genocide against the 'Promised Land's' indigenous inhabitants, in the Jewish national revival project it was they themselves – Herzl, Jabotinsky, Weizmann, Ben-Gurion, Sharon, Peres, Barak, Netanyahu, Liebermann, etc – who would decide to expel and kill. God no longer killed in the name of the Jewish people, the Jews did. They did it with Jewish symbols decorating their planes and tanks, and followed commands issued in Hebrew, the newly restored language of their ancestors.
The Zionist hijacking of the Bible was in fact a desperate Jewish answer to German Early Romanticism. However, as much as 19 th century German philosophers, poets, architects and artists were ideologically and aesthetically excited about pre-Socratic Greece, they knew very well that they were not Hellenism's (biological) sons and daughters. The Jewish nationalists took their project one step further, binding themselves into a blood chain with their mythical forefathers; Hebrew, formerly a sacred tongue, became an everyday spoken language. German Early Romantics never went that far.
German intellectuals during the nineteenth century were also fully aware of the distinction between Athens and Jerusalem. For them, Athens stood for the universal, an epic chapter of humanity and humanism. Jerusalem, on the contrary, was a grand chapter of tribal barbarism, a representation of the banal, non-universal, monotheistic, merciless God, the killer of elder and infant alike. The German Early Romantic era left us with Hegel, Nietzsche, Fichte, Heidegger and just a few Jewish self-haters, chief amongst them Weininger. No master ideological thinkers were to be found amongst the Jerusalemites. Some second-rate German Jewish scholars tried to preach Jerusalem in the Germanic exedra, amongst them Hermann Cohen, Franz Rosenzweig and Ernst Bloch, but they apparently failed to notice that their efforts bore the traces of Jerusalem in Christianity, which German Early Romantics despised.
In their effort to resurrect 'Jerusalem', archaeology was recruited to provide the Zionist epic with its necessary 'scientific' grounding, to unify the Biblical age with the moment of revival. Arguably the most astonishing moment of this bizarre trend occurred in 1982, with the 'military burial ceremony' of the bones of Shimon Bar Kochba, a Jewish rebel who had died 2,000 years earlier. Overseen by the chief military rabbi, a televised military burial was given to a sporadic assortment of bones found in a cave near the Dead Sea. In effect, the suspected remains of a first-century figure were treated as an IDF casualty – archaeology's national role cemented the past and present, while leaving the Galut out.
It didn't take long before things turned the other way around. As archaeological research became more and more independent of Zionist dogma, inconvenient truths trickled out. It became impossible to ground the authenticity of Biblical tales in forensic facts. If anything, archaeology refutes the historicity of the Bible: the Book, according to non-Jewish scholars such as Thomas Thompson, is a 'late collection of innovative literature written by a gifted theologian'.
As Sand points out, early Biblical narrative is soaked in Philistines, Aramaic and camels. As far as excavations can enlighten us, Philistines didn't appear in the region before the twelfth century BC , Aramaic appears a century later and camels didn't show their cheerful faces before the eighth century BC. Nor has much been found in the Sinai Desert to prove the story of the legendary Egyptian exodus – apparently 3 million Hebrew men, women and children marched there for forty years without leaving a single Mazza Ball behind. The Biblical story of the Hebrews' resettlement in Canaan, moreover, and the genocide of the goyim inhabiting the Promised Land (which contemporary Israelites imitate to such success) looks like yet another myth: Jericho, the guarded city flattened by the sound of Hebrew horns and almighty supernatural intervention, was just a tiny village during the thirteenth century BC .
Above all, Israel regards itself as the resurrection of the monumental Kingdom of David and Solomon. Yet excavation in the Old City of Jerusalem in the 1970s revealed that David's kingdom was no more than a tiny enclave. Evidence that, according to the archaeologist (and second IDF Chief of Staff) Yigal Yadin, could be traced back to King Solomon, was later refuted by forensic tests made using Carbon-14 dating.
Such scientifically verifiable facts throw Zionist researchers into confusion. The Bible is fiction, and not much in it can substantiate the glorification of the Jewish people in Palestine at any stage. It would appear, rather, to be an ideological text that is being made to serve social and political ends.
Who Invented the Jews?
Who are the Jews? Where did they come from? How is it that in different historical periods they appear in so many different and remote places?
Though most contemporary Jews are utterly convinced that their ancestors are the Biblical Israelites who were brutally exiled by the Romans, the truth is that contemporary Jews have nothing to do with these ancient Israelites, who were never even sent into exile, the Roman exile is just another Jewish myth.
Says Shlomo Sand: 'I started looking for research studies about the exile from the land, but to my astonishment I discovered that it has no literature. The reason is that no-one exiled the people of the country. The Romans did not exile peoples and they could not have done so even if they had wanted to. They did not have trains and trucks to deport entire populations. Those kind of logistics did not exist until the 20 century. From this, in effect, the whole book was born: in the realisation that Judaic society was not dispersed and was not exiled.'81
The thought of the Roman Imperial Navy working 24/7 to schlep Moishe'le and Yanke'le to Córdoba and Toledo may help Jews to feel important as well as schleppable , but common sense suggests the Roman armada had far more important things to do. Far more interesting is the logical conclusion: if the people of Israel were not expelled, then the real descendants of the inhabitants of the Kingdom of Judea must be the Palestinians. Sand again: 'No population remains pure over a period of thousands of years, but the chances that the Palestinians are descendants of the ancient Judaic people is much greater than the chances that you or I are its descendants. The first Zionists, up until the Arab Revolt [1936–39], knew that there had been no exiling, and that the Palestinians were descended from the inhabitants of the land. They knew that farmers don't leave until they are expelled. Even Yitzhak Ben-Zvi, the second president of the State of Israel, wrote in 1929 that, "the vast majority of the peasant farmers do not have their origins in the Arab conquerors, but rather before then, in the Jewish farmers who were numerous and a majority in the building of the land."'82
In his book, Sand takes this idea further, suggesting that, until the Arab Revolt, the so-called leftist Zionist leaders tended to believe that the Palestinian peasants (actually likely to be Jews by origin) would assimilate into the emerging Hebrew culture, and would eventually join the Zionist movement. Ber Borochov believed that 'a fellah [Palestinian peasant] dresses as a Jew, and behaves as a working-class Jew, and won't be at all different from the Jew.'83 This notion reappeared in Ben-Gurion's and Ben-Zvi's writings. Both Zionist leaders realised that Palestinian culture was steeped in Biblical traces, linguistically as well as geographically (e.g. in the names of villages, towns, rivers and mountains). At least at that early stage, both regarded the indigenous Palestinians as ethnic relatives and potential brothers. They also regarded Islam as a friendly 'democratic religion'. After 1936, both Ben Gurion and Ben-Zvi toned down their 'multicultural' enthusiasm. As far as Ben-Gurion was concerned, ethnic cleansing of the Palestinians seemed to be far more appealing.
If the Palestinians are the 'real Jews', then, who are those people who call themselves Jews? Sand's answer is simple and sensible: 'The people did not spread, but the Jewish religion spread. Judaism was a converting religion. Contrary to popular opinion, in early Judaism there was a great thirst to convert others.'84 Monotheistic religions, being less tolerant than polytheistic ones, have an impetus to expand. Jewish expansionism in its early days was not just similar to Christian proselytising, but it was actually Jewish expansionism that planted the zeal for conversion in early Christian thought and practice.
The Jews of Spain, widely believed to be blood relatives of the ancient Israelites, appear to be converted Berbers85. Sand says: 'I asked myself how such large Jewish communities appeared in Spain. And then I saw that Tariq ibn Ziyad, the supreme commander of the Muslims who conquered Spain, was a Berber, and most of his soldiers were Berbers. Dahia al-Kahina's Jewish Berber Kingdom had been defeated only 15 years earlier. And the truth is there are a number of Christian sources that say many of the conquerors of Spain were Jewish converts. The deep-rooted source of the large Jewish community in Spain was those Berber soldiers who converted to Judaism.'86
As one would expect, Sand approves of the largely accepted assumption that the Judaicised Khazars constitute the main origins of Jewish communities in Eastern Europe, which he calls the 'Yiddish Nation'. When asked why these Jews happen to speak Yiddish – largely regarded as a German medieval dialect – he answers: 'The Jews were a class of people dependent on the German bourgeoisie in the east, and thus they adopted German words.'87
Sand leaves us with the inevitable conclusion that contemporary Jews do not have a common origin, that their Semitic origins are a myth. Jews have no origin in Palestine whatsoever, and therefore their act of so-called 'return' must be realised as pretext for a tribal expansionist invasion.
Although Jewish-ness does not constitute any racial continuum, the Jewish identity is racially-orientated. Many Jews, even secular ones, continue to regard mixed marriage as the ultimate threat. Furthermore, in spite of modernisation and secularisation, the vast majority of secular Jews continue to enact the blood ritual of circumcision.
Unlike other 'new historians' who have tried to undermine the assumptions of Zionist historiography, 'Sand does not content himself with going back to 1948 or to the beginnings of Zionism, but rather goes back thousands of years.'88 Unlike the 'new historians' who 'unveil' a truth known to every Palestinian toddler, i.e. the truth of being ethnically cleansed, Sand's body of work and thought may open the door to further research into the meaning of Jewish nationalism, Jewish identity and Jewish politics. Sand's critical reading of Jewish history sets the framework for further discussion of the Jewish notion of historicity and temporality. Understanding these two crucial notions will provide the intellectual key to dismantling Jewish political power and may even help Jews to redeem themselves of their very dangerous political discourse.
If Sand is correct, then the Jews, rather than being a race, comprise a collective of many people who have been hijacked by a national movement based on myths. If Jews are not a race and have nothing to do with Semitism, then 'anti-Semitism' is, categorically, an empty signifier. In other words, criticism of Jewish nationalism, Jewish lobbying and Jewish power can only be realised as a legitimate critique of ideology, politics and practice.
The ideological enemies of Israel are engaged in a bitter conflict with the state and it's supporters. Yet the issue is not just Israel, its army or its leadership. It is actually a war against an exclusive ideology, a phantasm that has co-opted the West and, at least momentarily, diverted it from its humanist inclinations and Athenian aspirations. To fight a spirit is far more difficult than fighting people, if only because one may first have to fight its traces within oneself. If we want to fight Jerusalem, we may have to confront the Jerusalem within.
The Wandering Who
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6 thoughts on "The Wandering Who-Chapters 16-17: The Most Powerful Findings About The Jewish Psycho!"
larryzb says:
Yes, it was the immigration law in 1965 that specifically targeted non-ethnic European immigration into the US, sponsored by that ass, Ted Kennedy. It was designed to change the demography of the US, and, now 50 years downstream, it most certainly has.
We have voluntary segregation already in this "multicultural, ethnically diverse" society in the US. Blacks live in black neighborhoods, white in white majority neighborhoods, Asians in Asian enclaves, etc. Folks naturally prefer to live among their own people. It is the Jews who keep trying to force this mixing that serves to create tensions in communities.
The Anomalous Host says:
"like everything in the universe, it CHANGES! And like everything else , it was built and eventually collapsed. The process of dying started the moment one was born! But people like you are not up to this understanding …yet."
Joke's on you, crumbling and collapsing and dying is a state of change in of itself.
"Talking about "race mixing" and invasion a.k.a so-called cultural swamp in large scale by force. Who started it?"
If by started you mean that large scale forced immigration into countries like the U.S., France, Sweden, Germany, etc., currently I'd have to go with globalists like George Soros, and those similar to and associated with rich bankers like the Rothchilds. As for when it started, I can only speak for the U.S. in this case, but I'd say somewhere around the 60s is when it began. I could've be off by a few decades though.
"Such a small brain people!"
Thought an intelligent fellow like yourself would be above ad-hoc fallacies, especially this early in a potential discussion, especially when you don't even know me.
"Anyway, pretend that everyone agrees with pure race fucking dream. Everyone must pack thing up and go back to where their ancestors belong and began…Well, everyone must have DNA test to confirm their origin!"
Not exactly what I had in mind. Speaking for the U.S. here, it would be more practical to allow for segregated communities, preferably states (but also allow for mixed ones as well, for as long as those will last). If they want a multi-cultural society so badly, the only practical way that would ever work is if each distinct culture is allowed their own space and room to breathe. Otherwise, an inevitable culture clash will happen, as has been demonstrated in more recent years. It's easy to find a headline on an almost daily basis on an international scale showing how well culturally diverse communities work well together.
Whether you respond to me in the same immature manner as before or not makes no difference to the fact that I've got plenty of examples for my position. And if you try me, I'm willing to make an example out of your position. I post unabridged versions of debates I've had with people like you infrequently my site (from 9/11 to pedophilia to racism to the holocaust). And I wouldn't be commenting on your page if I didn't think your posts had something of merit to them (hence why I follow your site).
Do try to be respectful, if you can.
Phi Quyền Chính says:
LOL! It's not "crumbled", silly! like everything in the universe, it CHANGES! And like everything else , it was built and eventually collapsed. The process of dying started the moment one was born! But people like you are not up to this understanding …yet.
Good luck! Pray the fucking God for this "mess"
"The reality is that people have mixed since immemorial time."
And look out how those civilizations crumbled. Like Rome.
Well, dream on! And good luck with all that dream.
In the mean time, I am waiting to see the White Americans, Canadians, Australians, New Zealanders EITHER some how successfully kick out all the non-whites, especially the black and brown natives, OR these Whites some how come to their sense, practice what they preach, to start packing up and go back to Europe , THE LAND where they came from.
Anyway, it's just my wishful thinking! The reality is that people have mixed since immemorial time. I don;t know how they will carry this "peaceful solution" out successfully at all!
"The Jewish nationalism is unique only because it is the worst mix of racism, religious belief, and political ideology! "
PQC: You are correct about the Jews, but real world evidence and experience instructs us that different peoples do not get along well with each other. Thus, peoples ought stay in their own lands.


It is a wonderfully blessed thing to have one who could so well manifest God, not only in His words, but in His works and ways, as the Lord Jesus.
We may look at our sins, as a question to be judged of in the light of righteousness before God; and most important it is. But still, in one sense, God moves above all the evil, and asserts His right to show what He is. And blessed it is for us that God will be God in spite of sin. God is love; and if He will be God, He must be love in spite of all the reasonings and murmurings of the heart of man against Him. God will act upon (what I may call) the feelings of His heart and make them find their way into the hearts of men. And this is the reason there is such a freshness in certain passages of the word of God, however often we recur to them; because God especially reveals Himself in them. God never fails; the moment He speaks and reveals Himself, we have always the full blessedness of what He is. It is Himself who has come forth with power to our hearts-the blessed God. He will take no character from man. He has to deal with sin, and show what it is, and how He has put it away; but still above and through all He will manifest Himself. Now this is where our hearts get rest. We have the privilege to have done with ourselves in the house and bosom of God.
Man could not have borne the manifestation of God in the brightness of glory; so He hid it in grace in the person of the Son, of man. He clothed Himself in flesh; but the effect of the wicked and heartless reasonings of man's corrupt judgment was this: -it forced Him to show Himself what He really was as God. When He presented Himself as Messiah, the Son of man, the fulfiller of the law and the like, this was not all the fullness of God. Man was always rejecting, and finding fault, and carping at certain things with which he could not agree; but, by thus pressing upon and urging Christ, man only forced Him to reveal Himself more fully, pressing out Him from what He really was.
In the chapters which exhibit this, the soul is arrested, and finds itself with unhesitating certainty in the presence of God Himself-in the presence of love. There we get rest and peace.
What man is always seeking to do is to make a difference between the righteousness of one man and another, so that character may be sustained before men. In John 8 we read that Jesus had one brought before Him who by the law was worthy of being stoned-undeniably guilty-that He might deny either mercy or righteousness. They thought to place Him in this inextricable difficulty. If He should let her off, He would break the law of Moses; but should He say, "let her be stoned," He would do no more than Moses did. How did He act? He let law and righteousness have all their course; but "he that is without sin amongst you, let him first cast a stone at her." Conscience begins to work (not rightly, it is true, for their character was what they cared about; still it would speak); and they get out of the presence of light, because the light made manifest what they were-it proved them sinners. From the eldest to the youngest all went out. He that had the reputation of the longest standing was glad to be the first to go away from that eye which penetrated and detected what was within; and they left Jesus with the sinner alone. He would not execute the law, for He came not to judge; "neither do I condemn thee; go, and sin no more." That which is produced here is light and love.
"Then drew near unto Him all the publicans and sinners to hear Him. And the Pharisees and scribes murmured, saying, This man receiveth sinners and eateth with them." And after all it may seem strange to many, that, if God did come down here, He should take no notice of the righteousness of man, but be found in the company of publicans and sinners. Why this would upset all the moral righteous thoughts of men! And this is what God has to do, because they are wrongly based.
These parables then chew with what sort of spirit grace is objected to. We have in them this great and blessed troth-God manifested.
I can tell out all to God. The only thing that produces "truth in the inward parts" is the grace that imputes nothing. This is the secret of God's power in setting hearts right with Himself:-"there is forgiveness with thee that thou mayest be feared." There is all the difference between finding a man flying from God by reason of his conscience, and his finding in God what in truth relieves and heals a conscience completely convicted. We cannot in our actual state, if under the law and acknowledging its righteousness, take it into our own hands. If I take the law to smite you, I must kill myself; it is too sharp to handle. The man who would stone the adulteress must put his own head under the weight of the blow. "O wretched man that I am!" If I am a man, I am undone.
We have three parables presented to us in this chapter. The source of that which is taught in them all is love.
1. The shepherd who sought the sheep that was lost.
2. The woman who sought the piece of money that was lost.
3. The father that received back again the prodigal son that was lost.
In the last it is not a question of seeking, but of the manner of receiving the son when he had come back. There is many a heart that longs to go back, but does not know how he will be received. The Lord Jesus says, that the grace and love of God are shown out, first in seeking, and then in the reception. In the first two parables, we have the seeking; iii the third, the reception by the Father. One great principle runs through them all; it is the joy of God to seek and to receive the sinner. He is acting upon His own character. No doubt it is joy to the sinner to be received, but it is the joy of God to receive him "It is meet that we should make merry and be glad,"-not merely meet that the child should be-glad to be in the house.
Beloved friends, this is a blessed truth! It is the-tone that God has raised, and that every heart in heaven responds to. The chord God strikes Himself; heaven echoes it; and so must every heart down here that is tuned by grace. What discord, then, must self-righteousness produce! Jesus tells. forth the joy and grace of God in thus acting, and puts this in contrast with the feelings of the elder brother- any self-righteous person,-though the description be of the Jews.
It is this note that is sounded from heaven in love, that we read in the heart of Christ down here; and oh, how sweet! In one sense it is more sweet to have it here than up there. It is down here that this love of God (and it must be, if man is to be reached) is astonishing.; it is natural in heaven. It is here, on earth, amongst us, tint God has manifested what He is; — that He has delight in saving lost sinners; and angels desire to look into it.
The shepherd puts the sheep upon his shoulders, and he brings it home rejoicing;-"Am I not right to seek lost sinners Is it not a meet thing for God to come among publicans and sinners?" This may not suit a moral man, but it suits God; it is His privilege to come amidst sin-to come near to ruined sinners-because He can deliver out of it. The shepherd has the sheep upon his shoulders and rejoices; he charges himself with it; he takes the whole toil of it It was his own interest to do it, because he valued the sheep; it was his, and he brings it home. Thus he presents the shepherd to us. And thus it is with "the Great Shepherd of the sheep." He presents it as His interest to "seek and to save that which is lost." He even makes it His interest in the sense of love; and He does bring the sheep home rejoicing. There is the strength and power of salvation. But how does He set about it? We tell people sometimes to seek Christ. Well, in one sense that is right; for it is quite true that "he that seeketh findeth;" but He never said, "Come unto me," until He had first come to them-come "to seek and to save that which was lost." He did not say it from heaven, for the sinner could not go there; but, because the poor sinner could not go to heaven to seek Christ, Christ came to the earth to seek him. He does not say to the poor leper, Come up to heaven; but He comes Himself down here, and says, "Be thou clean." Had any other laid his hand upon the leper, it would have made him as unclean as himself; but Christ could touch the power of evil in the leper, and receive no contamination but dispel it. He says, "Come unto me, all ye that labor…… and I will give you rest." It is not to be found here, any more than it was for Noah's dove amidst the deluge. I have tried the world all through, and it is a sea of evil without a shore: come to Me, and you will find rest. Who but Jesus could have said this?
Then there is another thing in the second parable; -the painstaking of this love in seeking that which was lost. It is not a sheep, but money in a house. Everything is done to get the money. The woman lights the candle, she sweeps the house; she could not stop in the task of love-diligent active love-until the piece was found. It was her affair and interest again. And then we have the joy when her possession is recovered. She gives the tone to those around her: others are called in to have communion with it;-"Rejoice with me, for I have found the piece which I had lost." And this is the way of the Lord.
Thus then we have the same great principle in this parable as in the former. There is the patient activity of love until the result is produced. In the two I see this common principle:-it was the joy of the woman, as of the shepherd. The first great thing was the energetic power and activity of this grace, as well as the good will. There was entire inactivity in the sheep and in the money. The shepherd and the woman alike did all.
It is true, at the same time, that there is a most important work-an effect produced in the heart of the one who has gone astray and is brought back again; and therefore we have the third parable, which she ws the feelings of the wanderer and the manner of his reception. In a word we have not only the manner of the workings within, but also the manifestation of the father's heart. It is not the estimate of love in the one brought back that gives the answer to all his thoughts, but the manifestation of the father's own heart. There is this one simple fact-the father is on his neck kissing him! and this tells him what that heart is.
Here the Lord takes up a case, meeting the objections of the Pharisees to His receiving publicans and sinners. He says, as it were, I will take the case of a man brought into the degradation of feeding with swine (we must remember what swine were to the Jews); I will suppose him to be as bad, as worthless as you like; and then I will show you what grace is -what God is. But remark, whether we are living in vice or not, we have all turned our back on God. The young man was as great a sinner when he stepped rich across his father's threshold, as when feeding with the swine in the far country; he had chosen to act independently of God, and this is sin. He reaped the fruits no doubt, but this is not the question. In one sense the consequences of his sin were mercies, because they showed him what his sin was.
But man makes a distinction between sinners. So the Lord puts a case, where the sinner is gone even in man's judgment to the fullest degree of evil, showing that it does not outreach the grace of God-a case which wonderfully exhibits the truth, that, if sin abounds, grace does much more abound. This young man goes forth (verse 13) to do his own will; and this is the secret of all our sins. Our child sins against us, and we feel it. We sin against God and do not feel it. We are all of us big children.
"And there he wasted his substance in riotous living." Any person who lives beyond his means looks rich; so does the sinner, wasting his soul, seem happy.
"And when he had spent all, there arose a mighty famine in that land: and he began to be in want. And he went and joined himself to a citizen of that country, and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks which the swine did eat; and no man gave unto him." There is no giving in the "far country." Satan sells all, and dear: our souls are the price.
If you sell yourself to the devil, you will get husks: he will never give you anything. Would you find a giver, you must come to God. Hearts are not easy in the world: leave a man for a few hours to himself, and he will soon be in want. "He began to be in want;" but his will was not touched yet. There are very few hearts that have arrived at a certain time of life, without beginning "to be in want." They go to seek in pleasure or in vice something to satisfy them. The last thing the world thinks of is God; and then only when they are convinced that nothing else will do. They never think of the Father's house, for they know it not. If indeed they think of God, it is in judgment, not in grace. So it was with the prodigal.
"When he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son; make me as one of thy hired servants." He had not yet understood how he would be received, yet he did understand that there was love in that house: the very hired servants had bread enough and to spare. And he did understand, too, that he was not only hungry but perishing with hunger. All was happiness there; the very servants were happy. And it was all over with him where he was; the need of his condition, all, told him he must get back;-" I will arise," &c.
Every soul that returns to God is thus brought to the conviction of goodness in God.
I see the same thing in Peter. He goes and falls at the feet of Jesus, and says, "Depart from me, for I am a sinful man, O Lord." What an inconsistency! at the feet of Jesus, and yet telling him to go away! And there is ever this apparent inconsistency where there is a work on the conscience and the affections. God becomes necessary to us, and yet conscience says, "I am too sinful." Peter felt his worthlessness -that Jesus was too holy, too righteous, to be with such a one as he: and yet he could not help going to Him.
Well, the prodigal goes back, and says, "Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son." He did not understand what his father was-what a father's heart was. He was glad to be in the father's house, but still "make me as one of thy hired servants" was his thought. He measured the father's love in some little degree by the sense of what he had been, and the evil in which he had been; he thought to get into the place of a servant. Now there are a multitude of hearts in this state,-lowering down the standard of what the father must do, to some sort of adaptedness to their fitness-(I am not speaking of positive self-righteousness). They have still the remains of legalism, and would take the place of a servant in the house-" make me as one of thy hired servants." But this will not do for the father, if it would do for the son: it would be constant misery to the father's heart to have a son in the house as a servant; neither would it be testimony to the servants in the house as to the father's love. The Father cannot have sons in the house as servants; and if His boundless grace brings them, He must show the manner of the reception to be worthy of a Father's love. The prodigal was not yet brought to thorough humbleness-to feel it must be grace or nothing.
The father does not even give him time to say, "make me as one of thy hired servants!" He lets him say, " I have sinned against heaven, and before thee, and am no more worthy to be called thy son;" but no more, for he is on his neck kissing him. How can he say, " Make me a hired servant," when the father is on his neck, producing the consciousness that he was a son? The prodigal's judgment about the father must now be drawn from what the father actually is to him, and not from any abstract reasonings about it. The one was a father, if the other was a son. And in this way we truly receive the gospel of the grace of God. It is not the working of manic mind as to what I am before God, but the revelation by the Holy Ghost of what the Father is to me; and, if He is a Father, I am a son.
I dwell on this, because I know there are so many souls who fail to show that they received the Spirit of adoption, neither knowing what they are as sons in the house of the Father, nor finding their rest in that of the Father.
See again the manner of the reception of the prodigal here. His mind now renewed, he says, "I will arise," &c. But before he has time to reach the father's house and say all this,-"while he was yet a great way off,"-we read, the father sees him, and has compassion on him. The son's path is now lost in the father's love: the father rims to meet him, falls on his neck and kisses him. There is nothing in the son but confession of unworthiness. Once received, we are left, as it were, to discover what were his thoughts and feelings from our knowledge of what the father is.
So-entirely-is the estimate of salvation: we are left to discover what we are in the love of the Father. The father is on his neck, while all the rags of the far country are on his SOIL The father does not stop to ask him anything: he knows he has acted very wrongly; he could see this very well. It is no question of fitness in the son: the father is acting for himself-worthily of himself as a father. He is on his neck, because the father loves to be there.
Grace has put all away; and the whole effect of the discovery of sin, when we know forgiveness, is but to enhance the love and heighten the joy. If the Father is kissing me, the very consciousness that He is doing it while I am in my rags, proves what a forgiveness it is. There is not another in the whole world who would not have thought of my rags, before he was on my neck.
"But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; and bring hither the fatted calf and kill it," &c. God shows His love towards us as wretched sinners, but then clothes us with Christ. He brings us into the house where the servants are with nothing less than all the honor He can put upon us. His love welcomes us while in our rags, but here the same love acts in another way. He introduces us into the house, as He would have us be there, with His mind expressed about the value of a son. We read here the description of the fatted calf, the best robe, the ring, and the feast. The Father's mind was that a son of His was worth that robe, &c.; and that it was worthy of Him to give it. How little worthy would it have been of a father, acting in grace, to keep him as a servant in the house! There are, perhaps, some who would think it humility to be a servant in the house. Now it is not; it is only ignorance of the Father's mind.
I read, "that he might show the exceeding riches of his grace in his kindness towards us through Christ Jesus." For, if you begin at that end-the Father's mind and grace, would it have been worthy of Him to put us in the house with a constant memorial of our sin and shame, of our former dishonor and degradation? If there was any, sense of shame-the merest trace of the far country, would it have been worthy of the Father? No! " The worshipper once purged has no more conscience of sins." The condition that finds its place in God's house must be worthy of God. Perhaps our wretched unbelieving hearts may say, "Ah, that will be quite true when there-when really in the Father's house." Let me ask what faith is. Faith judges as God judges. I see sin in the light of God's holiness, I judge it most truly when I see its opposition to Him, and the dishonor it puts on Him. I learn grace, too, in the heart of my father. He that believes sets to his seal that God is true. Faith is the only thing that gives certainty; reasoning does not. -Reasoning may be all quite well for the things of this world; but, if God speaks about anything, faith receives it; faith sets to its seal, not that it may be perhaps, but that God is true. Now, having this, I am as sure that it is true, as if I was now in heaven.
Just so of old, Abraham believed God-not in God (though this is also true), but God; he believed that what God said was true. And this is what we ought to do; the first point is to believe God. What does He tell me if I am a believer in His Son? That my sins and iniquities are remembered no more; and I believe it. And I believe that I have eternal life: it is sin to doubt it. If I do not believe what He assures me of, I wrong God. It is a sin not to believe myself a son-that I am in God's presence without a spot of sin through the blood of the Lamb. Faith believes this. If it were only my own righteousness, it must be torn to shreds; but it is the blood of the Lamb: and what has this done? Cleansed half my sins? The question is, What is God's estimate of His blood? Do you think that God limits the efficacy of the blood of Jesus? No! He says, it "cleanseth from all sin." If we go on to see farther, it is-"who his own self bare our sins in his own body on the tree." Is it some of my sins? It is my sins. If my soul knows, on the one hand, the value to God of the blood of the Lamb, T know, on the other hand, that it all results from the love of the Father. It would be an evil thing to doubt this love, as it would have been an evil thing in the prodigal (when the father was kissing him) to say, I have the rags of the far country upon me. Did he then think of his rags as a reason why there should not be that expression of the love which was in the heart of his father? Then, when I see the character Christ gives me of what God is towards me as a sinner (and He was forced to do this by the self-righteousness of the Pharisees), the doubts of man's heart are silenced before such grace.
Take care of this, lest your hearts be turning to sourness the love and grace that God shows to a fellow sinner. "He would not go in." The father reasons with him-"it was meet that we should make merry and be glad; for this thy brother was dead and is alive again; and was lost and is found." But he remained without, and had none of the happiness and none of the joy, but manifested opposition of heart to the riches of the father's grace.
Do you know God thus? You would know yourselves too? Be it so: it is indeed well; but do not roll God's heart in question because of that. How can I know God's heart? Is it by looking into my own heart? No, but by learning it in the gift of His Son. The God we have to do with is the God who has given His Son for sinners; and, if we do not know this, we do not know Him at all. Do not be saying to God "Make me as one of thy hired servants. ' Service must result from the knowledge of Himself. Do not be putting the estimate of your own heart as God's goodness. Our hearts have such a tendency to turn back to legalism, and to think it humility. The only real humbleness and strength and blessing is to forget self in the presence and blessedness of God. We may be brought thither by a humbling process but it is not in merely thinking evil of self, that we are truly humble: we have the privilege of forgetting ourselves in the love of God and our Father, who is love to us.
The Lord grant you through Jesus to know, as poor sinners, God thus revealed in love.
Courtesy of BibleTruthPublishers.com. Most likely this text has not been proofread. Any suggestions for spelling or punctuation corrections would be warmly received. Please email them to: BTPmail@bibletruthpublishers.com.


text:
Q: Creating a separate table for how much data for each variable is missing [n(%age missing)] I have been asked by a journal to provide how much of the data in a large Table 1 is complete and how much is missing, in a separate supplementary table.
Ideally like:

Variable
Group 1 (n = 128)
Group 2 (n=100)

Age
128 (100%)
100 (100%)

Sex
64 (50%)
75 (75%)

and so on...
Each variable is formatted as n(percentage complete) in the table.
I know about the missing = "if any" and have been using that, but I can't find a way even with the modify() commands to make a table with just this info. They don't want add_n() style total numbers and missing information in the Table 1 within the manuscript itself.
Is there a relatively straightforward that I am missing and can do this?

A: You can first replace each column with a logical indicating whether the value is missing (i.e. NA), then pass the table to tbl_summary() for the missing rates to be tabulated.
library(gtsummary)
library(tidyverse)
packageVersion("gtsummary")
#> [1] '1.5.2'

# first make an indicator if a value is missing
trial %>%
  mutate(across(.cols = -trt, .fns = is.na)) %>%
  # then createa summary table tabulating missing data rates
  tbl_summary(by = trt) %>%
  modify_caption("Missing Data Counts") %>%
  as_kable()

Characteristic
Drug A, N = 98
Drug B, N = 102

age
7 (7.1%)
4 (3.9%)

marker
6 (6.1%)
4 (3.9%)

stage
0 (0%)
0 (0%)

grade
0 (0%)
0 (0%)

response
3 (3.1%)
4 (3.9%)

death
0 (0%)
0 (0%)

ttdeath
0 (0%)
0 (0%)

Missing Data Counts
Created on 2022-02-04 by the reprex package (v2.0.1)

redpajama_set_name: RedPajamaStackExchange


text:
Apple has changed lives all around the world, and profoundly influenced the way we use technology today.
To commemorate the brand's launch of its latest smartphone—the iPhone 5—we picked out apple-related art from The Bazaar and, tongue-in-cheek, show you how this new technology gadget can stay relevant in the world of art.
There's no need to wait till September 21 to buy these beautiful pieces of art. Simply click on the images to buy.
"Apple is the new God."
The Modern Religion by Fiodor Sumkin
"Oh Apple, why did it take so long?"
iRetro by Briar Mark
"I told you. It's exactly like the leaks."
'As I Was Telling You' by Jerzy Marek
"Rejoice! Let's meet under the apple tree!"
The Golden Age by Lucas, the Elder Cranach
"Not yet, baby. Not yet."
Lust, Legal Consequences of 11th Commandment by Lincoln Seligman
"One apple, two of us. No way I'm sharing with you."
The Apple-Table by Ditz
"Ok, let's wait to see who the apple falls on."
Pigs under the apple tree by Liz Wright
"Cat to apples: So you think you are more popular than me on the Internet now?"
The Stair Cat by Ditz
"Beware, sweet apple. Worms coming soon."
Worm, 2006 (w/c on paper) by Kestutis Kasparavici
"What a harvest! Imagine the fortune at the market!"
The Apple-barrow: Joseph Poorgrass wheeling a barrow of apples to Bathsheba's residence, from 'Far from the Madding Crowd' by Ditz

redpajama_set_name: RedPajamaCommonCrawl


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How Ranbir Kapoor trained to look like Sanjay Dutt in Sanju
By GQ Staff 5 July 2018
Getting fit for yourself is one thing, but getting fit to look like someone else is a whole other level of challenging
Ranbir Kapoor is back to the big screen with Sanju almost a year after his last release, Jagga Jasoos. But he's more than made up for any absence with the kind of box office records that the film has been setting. However, even before Sanju came out, it was a topic of much discussion. Right from the time the first trailer hit the internet, there has been speculation about which Bollywood celebrities would play real famous people who were integral to Sanjay Dutt's story. Apart from curiosity over how (and why) Rajkumar Hirani made the film, people on the internet made their best guesses on who actually plays whom in the Sanjay Dutt biopic -- a conversation that would only grow larger every time a new piece of information from the film trickled in, in the form of a teaser video or a character poster. Now, while the roles of Paresh Rawal, Manisha Koirala and Dia Mirza are quite evident, we cleared any misconception regarding who Sonam Kapoor, Vicky Kaushal and Jim Sarbh are playing (you're welcome). But even if you've managed to decode who plays whom in Sanju, there are several other aspects in the film that you haven't tapped into yet; such as Ranbir Kapoor's uncanny resemblance to Sanjay Dutt and how he trained to look like Dutt in the biopic.
How Ranbir Kapoor trained to nail Sanjay Dutt's look for Sanju
Ranbir Kapoor, who was GQ India's cover star for June, revealed how Alia Bhatt inspires him, what's on his bucket list and even how he spends his money (among other things). But apart from these, the actor also revealed the one thing you're dying to know right now: how he trained to look like Sanjay Dutt in Sanju.
Kapoor explained that the process behind his body transformation for the film was quite a challenge for him, "Since I was playing Sanjay Dutt, I had to physically look like him. My trainer would make me do odd things, like wake up at 3 am and have a milkshake and have eight meals in a day. So I was quite miserable."
According to the Sanju star, his body has a high metabolic rate which permits him to lose weight very easily but gaining weight could prove to be a rather difficult task for him. Check out the video above where the actor talks about his fitness regime for Sanju, whose wardrobe he'd like to raid and much more.
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Home > Fiscal devaluation as a cure for Eurozone ills – Could it work?
Fiscal devaluation as a cure for Eurozone ills – Could it work?
Michael Keen, Ruud de Mooij 06 April 2012
Troubled Eurozone countries face the difficult challenge of regaining competitiveness without devaluing their currency. Could a fiscal devaluation, shifting taxes from employers to consumers, help? This column presents evidence suggesting that it could, but the devil is in the detail.
Among the traditional necessary conditions for successful membership of a currency union is high labour mobility and/or significant wage and price flexibility to serve as alternative stabilisation mechanisms in the face of a fixed exchange rate. These conditions are absent from many troubled Eurozone countries. Even during the run up to the EMU, however, scholars were suggesting that tax reforms could to some degree substitute for the inability to devalue. Calmfors (1998) in particular pointed out that the effects of a devaluation could be to a large degree replicated by a revenue-neutral shift from social contributions1 to consumption taxes. In the circumstances of the current Eurozone challenges – large current-account deficit, high unemployment, high social contributions (Table 1) – this strategy, known as a 'fiscal devaluation', has been widely advocated.
Table 1. Economic indicators 2011 in selected Eurozone countries
Source: IMF World Economic Outlook database; OECD Tax Database
Earlier columns on this site have proposed fiscal devaluations for Greece (Cavallo and Cottani 2010 [1]) and Portugal (Cabral 2011 [2]). The idea is that the tax shift in these countries will improve competitiveness and promote exports, so helping them to recover from the deep recession. The basic idea is simply that with nominal wages fixed in the short run, lower labour costs as a result of the cut in social contributions will reduce export prices; the increased VAT, in contrast, will not bear on exports and so will not dampen this effect (indeed since the VAT does apply to imports, which do not benefit from the cut in social contributions, demand should be tilted towards domestic products). In the long run, we would expect wages to adjust, so that the effect ultimately disappears. In the meantime, however, the tax shift should accelerate adjustment toward a new equilibrium and help resolve imbalances.
The theory is neat, but leaves key practical issues unanswered. Not least, how big would such a tax shift need to be to have much of an effect? Macro models have suggested effects that are quite marked, but not spectacular: for instance, simulations of a fiscal devaluation in Portugal equal to 1% of GDP generate a short-term rise in net exports of somewhere between 0.2% and 0.6% of GDP (IMF 2011).
Direct econometric evidence, however, has been lacking – an exception being Franco (2011), who estimates these effects for Portugal and finds them to be potentially larger. In a recent IMF Working Paper (de Mooij and Keen 2012 [3]), we use a panel of OECD countries covering 30 years to estimate the effect of various taxes on net exports in an error correction framework that captures both short-term and long-term effects. To capture the implications of the fixed exchange rate regime, these effects are allowed to differ between Eurozone and non-Eurozone observations. The central methodological challenge is to circumvent endogeneity that could bias the results: shocks that lead to increased export demand, for instance, might also increase employment and hence revenue from social contributions. To address this, we use cyclically adjusted revenue data on employer social contributions and the VAT and include their (main) statutory rates as external instruments. This is not a complete answer – for example, policymakers might cut social contributions in anticipation of deteriorating export demand – but the test statistics suggest that the methodological pitfalls are coped with reasonably well.
Our preferred results suggest that a fiscal devaluation switching revenues of around 1% of GDP – which in the Eurozone means, on average, reducing the social contribution rate by 2.6 percentage points and increasing the standard VAT rate by 2.7 percentage points – generates an immediate increase in net exports of between 0.9% and 4% of GDP (Figure 1): rather bigger, that is, than the simulations with macro models suggest. For non-Eurozone observations, the impact is both smaller and less significant. The estimated effect in the Eurozone becomes statistically insignificant in the long run, as the theory predicts. But the long run is rather longer than one might have suspected: the increase in net exports becomes insignificant only after ten years.
Figure 1. Estimated effect of fiscal devaluation of 1% of GDP on net exports in Eurozone (in percent of GDP)
Source: Author calculations based on de Mooij and Keen (2012).
Details, details...
Behind the simple ideas of 'increase the VAT' and 'cut social contributions', there are many options to consider, and the choices made can powerfully modify the impact of the tax shift.
Focusing the reduction in social contribution rates on the low paid, for instance, would likely reinforce the positive impact on jobs, as employment demand tends to be relatively elastic among low-wage earners – and, for any given loss of revenue from contributions, this allows for a more dramatic shift. The beneficial effects may also be larger if social contributions are reduced in a way that does not break any actuarial link with benefits, since that link – an important part of the social contract in many European countries – may reduce the associated labour market distortions. On the VAT side, where standard rates are already high – as the table above shows them to be in many EU countries, most of which have increased the standard rate since the onset of the crisis and now find themselves close to the informal EU maximum of 25% -- it is likely to be wiser not to strengthen the VAT by increasing that rate further but by raising reduced VAT rates (though the politics of that too, of course, can be difficult).
Distributional effects also need consideration. Concentrating reductions in social contributions (and hence employment gains) on the lowest paid would of course be progressive. And to the extent that the tax switch might have adverse implications for equity – pensioners, for example, lose from the VAT increase but do not directly gain from the contribution cut – accompanying measures may be needed, reducing the space to cut contribution rates. An important current challenge is to identify other ways to finance cuts in social contributions – increased residential property taxes, perhaps – that do not negate the effect and for which the distributional effects are acceptable.
More generally, shifting between taxes in the order of 1% or 2% of GDP, which looks easy on paper, is in practice dauntingly risky, especially when the weakness of the fiscal position is a primary concern.
Despite much talk, in practice few countries have (yet) undertaken fiscal devaluations during the present crisis. While it has been widely discussed in Portugal, it is France that is set to become the first to undertake a textbook fiscal devaluation (known there as a 'social VAT'): in the second half of 2012, the employer's social contribution will be cut (for wages up to 2.4 times the minimum wage, at a revenue loss of 0.6% of GDP), with this financed by a 1.6 point increase in the standard VAT rate – approximately 0.5% of GDP – and a higher tax on capital gains (and some modification of benefits to protect poor families with children).
This raises the issue of international coordination. Fiscal devaluation in France both reduces the effectiveness of equivalent steps in its trading partners and worsens the difficulties that fiscal devaluation there would hope to address. This may sound like tax competition of a kind that ultimately leaves all countries worse off as they try to match, say, corporate tax cuts elsewhere. In this case, however, the downside may not be so alarming: there is some evidence that greater reliance on the VAT is associated with stronger long-term growth (Arnold 2008). Major tax shifts of course require courage and persuasive powers from politicians, which should be backed by careful analysis. Our findings suggest, at least, that they can indeed have useful effects on macroeconomic performance.
Arnold, J (2008), "Do Tax Structures Affect Aggregate Economic Growth?", Empirical Evidence from A Panel of OECD Countries", OECD Working Paper No. 643.
Cabral, R (2011), "The troika should target the trade and the income balance deficits [2]", VoxEU.org, 15 May.
Calmfors, L (1998), "Macroeconomic policy, wage setting, and employment – what difference does the EMU make?", Oxford Review of Economic Policy, 14(3): 125-151.
Cavallo, D and J Cottani (2010), "For Greece, a "fiscal devaluation" is a better solution than a "temporary holiday" from the Eurozone [1]", VoxEU.org, 22 February.
de Mooij, RA and M Keen (2012), "Fiscal Devaluation" and Fiscal Consolidation: The VAT in Troubled Times [3]", IMF Working Paper no. 12/85. Forthcoming in Alesina and Giavazzi (eds.), Fiscal Policy After the Crisis (National Bureau of Economic Research).
Franco, Francesco (2011), "Adjustment to External Imbalances within the EMU, the Case of Portugal", mimeo, University of Lisbon.
IMF (2011), Fiscal Monitor (September 2011), appendix 1. "Fiscal Devaluation": What is it-and does it work?
1 More precisely, the focus has been on cutting the employer's contribution, on the grounds that it is the wage before the employee's contribution and income tax that is most likely to be sticky.
Topics: EU policies [4] Europe's nations and regions [5]
Tags: Fiscal Devaluation [6], Eurozone crisis [7]
Source URL: https://voxeu.org/article/fiscal-devaluation-cure-eurozone-ills-could-it-work
[1] http://www.voxeu.org/index.php?q=node/4666
[2] http://voxeu.org/index.php?q=node/6515
[3] https://www.imf.org/external/pubs/ft/wp/2012/wp1285.pdf
[4] https://voxeu.org/content/topics/eu-policies
[5] https://voxeu.org/content/topics/europes-nations-and-regions
[6] https://voxeu.org/taxonomy/term/2174


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Q: implicit differentiation solving for $y\prime$ I'm supposed to implicitly differentiate the following and give the answer in terms of $y\prime$. $$\tan(x-y)={y \over 1+x^2}$$
$${ (1+x^2)y\prime - 2xy \over (1+x^2)^2 }$$
How do I solve for $y \prime$?
Edit:
After a ludicrous amount of algebra, i finally ended up at
$$ { sec^2(x-y)(1+x^2)^2+2xy \over (1+x^2)(1+sec^2(x-y)(1+x^2)) } $$
which apparently is correct.

A: hint: You differentiate both sides of the equation. What you did was differentiate the right side. For the left side, it is by the Chain Rule that $\tan(x-y)' = (1-y')\sec^2 (x-y)$, and set it equal to the expression you got. Can you continue toward the solution?

A: Differentiating both sides from
$$\tan (x - y(x)) = \frac{{y(x)}}{{{x^2} + 1}}$$
gives:
$$\frac{1}{{{{\cos }^2}(x - y(x))}} - \frac{{y'(x)}}{{{{\cos }^2}(x - y(x))}} = \frac{{y'(x)}}{{{x^2} + 1}} - \frac{{2xy(x)}}{{{{\left( {{x^2} + 1} \right)}^2}}}$$
which can be solved and simplified for ${y'(x)}$ like so:
$$y'(x) = \frac{{2xy(x)}}{{{x^2} + 1}} + \frac{{2\left( {{x^2} - 2xy(x) + 1} \right)}}{{2{x^2} + \cos (2(x - y(x))) + 3}}$$
(I don't like sec-terms)


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Category... Press ReleaseChamberEconomicFun FactsHuman InterestCommunityEducationGeneral News Article
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