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”
Dr. Jan Assmann
Dr. Jan Assmann, noted German Professor
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
“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
– 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.
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” they crave.
“In 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.
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.”
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
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.”
is a story that elaborates on those nine verses in a manner that
clarifies how this was likely accomplished. Note: angent = angel/agent
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.'
"The 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
"The leader 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!'
"And something 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.
"Within a few short years, the angents had thoroughly ingratiated themselves among the original inhabitants, blending
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
city. All the while, they encouraged the invaders to preserve their foreign cultures and speak among themselves in their own
"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."