EXAMINE THE CHABAD INFESTATION OF COLLEGE CAMPUSES:
Chabad on Campus International is a division of Merkos L'Inyonei Chinuch,
the educational arm of the Chabad Lubavitch movement. It is one of the largest Jewish
organizations serving college campuses,
with over 185 permanent branches
on North American campuses, and an additional
The Chabad on Campus International assists local Chabad Student Centers worldwide.
This includes logistical support and staff training, as well as centralized programming such
as national Shabbatons and student leadership retreats.
The foundation provides grants to encourage creative local programming.
The first campus Chabad House, UCLA Chabad House, was established under the
Lubavitcher Rebbe’s direction by Rabbi Shlomo
Cunin on the UCLA campus in 1969.
Since 2001 the Chabad campus presence has tripled (78 new centers).
In August 2015, Chabad on Campus announced that 19 "emissary couples"
sent to schools across the United States to open up Jewish cultural
centers. Target campuses
include "the University of South Carolina, Louisiana
State University, the University of
Utah, Tulane University, Caltech and the
University of Alabama.” Chabad mentioned
increasing anti-semitism as a
partial motive for its expansion. Chabad is generally
more known for its outreach
to non-religious Jews than for pro-Israel activism.
The symbol of the Jews’ “normative
inversion” of Egypt
Dr. Jan Assmann
Dr. Jan Assmann, noted German Professor of Egyptology, points
out how the nature of god is hidden by religious practice.
“Only later did the Egyptians begin to worship the beasts themselves. This is the last stage
of “idolitis”. The Egyptian priests welcomed and fostered this development because it efficiently protected the
gods from being found out. The priest, at least those had had passed the most advanced initiation, knew the
truth about the gods – that they were only deified kings and lawgivers. Thus, the priests had every
reason to hide this origin of the gods and to keep it a secret. The representation of these deified mortals in the from of
animals was the first step toward making their origin invisible. The secret became even safer when the people began to worship
the representation instead of the represented. But absolute invisibility was reached when the animals themselves came to be
worshipped. The animals were the perfect concealment for the gods.” - Moses the Egyptian.
While Dr. Assmann uses Egypt as his example, this holds true for other religions,
the fact is, it is always man who speaks god’s words and interprets his wishes.
“The abolition of idolatry was accomplished only by force of the most brutal
sort: by executing one-half the people without really convincing or converting the other remaining half. Moses was forced
to reduce the idea of god to a deity whom the people could grasp, a national tutelary deity and turn recognition into obedience
Truth had to be enforced by a secular power and religion had to assume the duties of a political entity. The mystery cult
of Egypt was therefore turned into a theocracy: “The sanctuary of Mosaic religion was at the same time the cabinet of
the state . . . Religion and politics here shared the same secrets and consequently the same keys, which were held by the
heads of state, the new priesthood, and handed down to their successors.” – Moses the Egyptian.
In this passage, one finds the “Israelites” had no separation of
culture, law, religion and politics. What are today considered totally separate cultural factions were all one to the ancient
Hebrews. This concept is critical to understanding Biblical stories. Considering the rapidity at which Europe is presently
being overrun with foreign cultures speaking in different tongues, the story of Babel is clearly the story of destroying a
homogeneous culture by means of a “confusing its language.” This is exactly what can be seen throughout the formerly
civilized, white world – the confusion of cultures.
“Normative inversion is the construction of cultural abomination. The rejected
and forgotten culture survives in the form of abomination.” – Dr. Jan Assmann
The interlinked triangle
of the so-called “Star of David” represents the Jews’ first victory over an advanced civilization. Initially
posted above the casino door where the first Jewish congress was held, it was Theodore Herzel who introduced the SoD as the
symbol of the Jews in 1897. The upright triangle represents the Egyptian’s culture. The inverted triangle represents
the Jew’s “normative inversion” of Egypt . The interlocking aspect of the triangles represents the Jews
inextricable, interlocking nature with their host culture to facilitate this duplicitous, subversive method of destruction.
Note: Wikipedia Jews have moved the venue of the Jews’
First Zionist Congress meeting from a gambling saloon to a concert hall, no doubt to help foster the “respect”
1793 Johann Gottlieb Fichte published On the French Revolution, in which
he cautioned the nations of Europe to preserve their linguistic purity and accused the Jews of introducing foreign ideas into
the European consciousness by speaking in the native tongues of Europe
“sugar-sweet words about toleration and human rights and civic rights, by which you infringe on our basic rights.” In 1819 Jacob Grimm published Deutsche
Grammatik, developing Fichte’s ideas on the purity of the German and stressing the unifying force of
language as völkische Sprachenheit. Grimm’s book appears
to have marked the beginning of a steady increase in the attention paid to language by völkisch
thinkers. Many of these scholars and thinkers would later argue against the assimilation of Jews on the grounds that increased
use by Jews of the German language would increase the infiltration of Jewish thought into German linguistic culture, diluting
and corrupting it.”
“In 1919, Frankfurt school founder, George
Lukacs asked, ‘Who will save us from Western civilization?’ implying that Western culture was the problem and
needed dismantling. He continued: “I saw the revolutionary destruction of society as the one and only solution.
A worldwide overturning of values cannot take place without
the annihilation of the old values and the creation of new ones by the revolutionaries.” The “normative
inversion” process at work. The Bible’s first story of normative inversion is alluded to in story of the
“ Tower of Babel .”
The story of Babel
The story of Babel in Genesis 11 is brief, consisting of only nine verses:
‘Now the whole world had one language
and a common speech. As people moved eastward, they found a plain in Shinar and settled there.
They said to each other, “Come, let’s make bricks and bake them thoroughly.” They used brick
instead of stone, and tar for mortar. Then they said, “Come, let us build ourselves a city, with a tower
that reaches to the heavens, so that we may make a name for ourselves; otherwise we will be scattered over the face of the
whole earth.” But the Lord
came down to see the city and the tower the people were building. The Lord said, “If as one people speaking the same language they have begun to do this,
then nothing they plan to do will be impossible for them. Come, let us go down and confuse their language so
they will not understand each other.” So the Lord
scattered them from there over all the earth, and they stopped building the city. That is why it was called Babel
— because there the Lord confused the language
of the whole world. From there the Lord scattered
them over the face of the whole earth.’
Ziggarut “tower” of the type
the Old Testament’s “Lord” found threatening to his power
Note it is not a “god” in the story, but a “lord,” a very important
detail invariably overlooked by Christians insisting that the word “lord” and “god” have but one meaning
in the Bible, as in “The Lord God.”
The standard Christian version of this story has the lord
god instantly making everyone babbling in different tongues, but in truth, the process probably took a bit longer.
“Philologists perceive a strong discontinuity in the language
to such an extent that they claim only something like an infiltration or invasion could suffice to explain it.” Here
is a story that elaborates on those nine verses in a manner that clarifies how this was likely accomplished. Note: angent
There was once a great city
built by an advanced culture. This culture was comprised of a homogeneous people, superior in their advancement over the more
primitive cultures of the region. Their leader was a great and farsighted king named Nimrod who ruled justly over his people.
Now the priests had come into this region, and feeling itself threatened by the advancing power of his great culture, opposed
Nimrod’s rule. The priests feared the considerable benefits offered by Nimrod’s advanced culture would result
in the loss of their own small following, who would abandon them in favor of the much greater comforts of Nimrod’s culture.
"The priests had worked for many years to gather followers
to their God and now this advancing culture presented all the people of the region a new ruler in the form of a King. However,
it was not just a matter of losing followers for by this time, the priests made their living by sacrifices demanded from their
followers. Thus if the priests lost their followers, they would lose their means of sustenance as well. Normally the priests
would have sent their small military force into the city to destroy it outright, but their small army was far too weak to
stage an outright attack on Nimrod’s considerably larger forces, so they resorted to a cunning subterfuge to conquer
the more powerful culture. Up to this point, people of that isolated region had only seen villages, but Nimrod’s city
was greater in size and magnificence than any other seen up to that point. In fact, Babel was one of the very first cities
of its kind.
"One day the high priest of the brotherhood
and two lesser authorities gathered on a hillside not far outside Nimrod’s great city. For some time, the leader of
the three watched the bustling city with measured intent before he spoke to the others.
“'Look at the effort that goes forth below. These are a dedicated people; such dedication could
present a problem to our future.'
"The other kohein replied,
'We have been watching them for quite some time and find they are of a unified people all of the same bloodline and therein
lays real danger to our brotherhood for in this unified people lies great power. Their advancing culture with its wealth and
religion threaten to attract our people to their city.'
other kohein then spoke, 'What are we to do? If they continue their efforts, they will soon be so powerful that their mere
presence will surely subsume our own people!'
spoke again, 'They are too homogeneous and therein lays a danger to our power. They are all of the same bloodline and they
all speak the same language. Worse, they build a magnificent temple, a ziggurat, that not only reaches to heaven, but greatly
exceeds our efforts in all dimensions. Their religion grows among the people and the power and scope of their God has already
surpassed ours. If this continues, we will soon lose our power over our people. This must be stopped; something must be done!'
was done. The priests sent their angents far and wide, telling people of the wonders of Babel . A short time later, a growing
influx of people from different cultures, speaking different languages, began to enter the city. The king had always maintained
a cosmopolitan view of the world. He welcomed foreign visitors into his city and encouraged trade with other regions and their
cultures. Because of his immense power, Nimrod never felt threatened by outsiders. As new inhabitants flooded into the city,
a different element quietly followed their lead, promoting an ever greater invasion of outsiders into Babel . In a few years,
the influx of foreign peoples soon confounded the city’s inhabitants with different languages and cultures. Among the
confusion of these new people were angents of the priests who had stood on the hillside, but no one recognized them as such.
"These angents moved invisibly among the throng of invaders
and soon began to speak honeyed words about the wondrous value of the new arrivals and how much they improved the city and
its culture. They spoke of the evils of people being unified in their bloodline, expounding endlessly upon imaginary evils
of cultural unity and homogeneity among the indigenous people. They promoted diversity and equality among all men.
"As the original inhabitants began to murmur with displeasure over
the idea of equality, the angents spoke eloquently of justice for all, of love by the new arrivals for the indigenous culture
whom they in turn accused of hatred. The angents convinced the king that ever-increasing trade with outsiders would contribute
greatly to the growth of his power and wealth. They suggested erecting a beacon in front of the city. The light of this beacon
would shine for a great distance, welcoming one and all into the city. The beacon was soon built and word went out to all,
the city of Babel welcomed strangers, no matter their origin.
a few short years, the angents had thoroughly ingratiated themselves among the original inhabitants, blending invisibly with
the confused throng. In time, they became men of the law and leaders of the land. Then the angents began using their power
to legislate laws against the original peoples who soon found themselves hounded and oppressed by the very invaders they had
welcomed into their city. All the while, they encouraged the invaders to preserve their foreign cultures and speak among themselves
in their own language.
"Before long, the city’s commerce and
infrastructure began dissolving as the disparate cultures intermingled and communication became increasingly difficult. Less
skilled invaders took over the daily tasks required to run the city’s advanced technology of which they had little knowledge
or skill. Many of those from the different cultures had profoundly different moral values and work ethics. Thus, while the
original inhabitants had typically worked hard to build their city and nation, many of the new immigrants were lazy, often
choosing to make their living off the efforts of the original inhabitants either by robbery or graft.
"But most insidious were the effect of the angent’s words on the
women. The once beautiful and gentle women of the city became proud, spiteful and haughty, while many more were reduced to
begging and prostitution. All the while, the angents sang the praises of intermarriage with the foreigners and from these
marriages, the original stock of women frequently produced inferior offspring. These offspring were invariably more like the
pernicious invaders than the original inhabitants. In time, the indigenous men of the city adopted the angent’s favorable
attitudes towards graft and corruption. Instead of working together as they once did, they now spent their time trying to
steal and cheat as much from everyone as possible, especially from their own kin. As the confusion of cultures grew, the corruption
overwhelmed the people and their leaders. Many of the original inhabitants left, some departed the city in disgust while others
fled in fear of their lives and the lives of their loved ones. In the end, the once magnificent city and its towering ziggurat
collapsed into the timeless dust of eternity.
"At last the priests stood on the hill to survey the now deserted city. Dust blew through empty streets and wild
dogs roamed the overgrown plazas looking for any remaining edible scraps of Nimrod's once great civilization. His magnificent
ziggurat temple now lay in ruins, as the bricks had been taken to build rude living quarters for the invaders that had served
to destroy the city and its culture. As he surveyed the ruins below, the high priest spoke once again to his associates standing
on the hillside. 'It is finished. Now that we have destroyed these people, the danger has passed. Let us now attend to our
own people and elevate them to the status these people sought. Our angents learned many secrets from these people, secrets
of their science and military technology. Let us now use that knowledge to advance our own military power and build our own
cities and with this power we shall project our demands upon other peoples.'"
The primary lesson found in this story is to divide and conquer along with the most basic principal
of the Torah, i.e. the purity of a people’s bloodline lays the foundation for their cultural identity and unity. Therefore,
without a defined bloodline, there is no future for a people. Yet the very unity in blood relations that advance one people
can likewise be used in the destruction of another, for it is in this unity that a people can willfully maintain their identity,
even when there are no external signs such as land or symbols like flags on which to cleave. The purity of the bloodline
contains the secret of how a people can live invisibly among others, even as they remain wholly apart and opposed in purpose.
The second lesson in this story is that a more powerful enemy
can be just as readily destroyed by subterfuge from within as opposed to traditional, brute, military force from without.
Destruction from within, i.e. subversion, brings inevitable dissolution and decay of the culture, while destruction from without,
e.g. in the form of military force, serves to unify, solidify and strengthen the resolve of a people to resist. Yet, the end
results are equally assured. The only difference in these different manners of destruction is time, and time is irrelevant
to those with a true bloodline, for in the bloodline is found true patience for a promised ascendancy."