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The Jewish Hubris

Ariadna Theokopoulos | 13.02.2014 18:02

“Hubris” in the general current usage of the word is defined (by wikipedia) as “extreme pride or arrogance … a loss of contact with reality and an overestimation of one’s own competence, accomplishments or capabilities, especially when the person exhibiting it is in a position of power.”

The Yiddish term “Chutzpah,” often used as a synonym of “nerve,” particularly when exhibited by Jews, is defined by wikipedia as ” the quality of audacity, for good or for bad. The Yiddish word derives from the Hebrew word ḥutspâ (חֻצְפָּה), meaning “insolence” or “audacity”.

I believe that for the description of behaviors arising from the ideology of Jewish supremacism, “hubris” is a much more appropriate term.


When talking about “Jewish suffering” throughout history (expulsions, exclusion, persecution) it is important to remember that that we are talking about the sufferings of two different, unrelated ethnic groups from different continents, who elicited strikingly similar reactions from the population of the countries they settled in and were accused of strikingly similar offenses: the ancient Hebrews and the medieval Khazars.

The ancient Hebrews in Rome, a relatively small group numerically, were semites who had fled Palestine, while others arrived from Alexandria. By the time of the birth of Jesus Christ, there were approximately 8000 Jews living in the city of Rome.

The Khazars were a Turkic people whose empire was made up of more than 25 different ethnic tribes and a population estimated at approximately 1,5 million. They converted to Judaism around 800 AC and fanned out after the fall of the Khazarian empire after the 10th century AC.

The only thing the two ethnic groups — the ancient “Jews” and the Khazars — have in common is their tribal, supremacist ideology rooted in Judaism.

To conflate these two groups into one ethnic and historical continuum is no different from claiming that the Pakistanis share history and belong to the same ethnic group as the Arabs or Iranians because they are Muslims.

Supremacist Belief and Sense of Special Entitlement

Demanding special privileges for themselves but calling them “equal rights” and invoking “tolerance” for obtaining special privileges not extended to other minorities is as old as the arrival of Hebrews in Rome after the destruction of the Temple. Free-born Greek-speaking Jews also arrived in Rome via the city of Alexandria. Once settled in, most of them become Roman citizens (like the Jewish historian Titus Flavius Josephus). Some quickly rose to positions of prominence and power: a Jew served as the equestrian procurator of Egypt.

Jews in Rome were entitled to receive the public dole of wheat and oil. Not good enough. They demanded that their share be distributed to them separately on days of their choosing, to avoid having to pick it up on Shabbat. Specifically, Jews asked to be given a double portion on Friday so that they need not attend on the Sabbath; furthermore, since the rabbis allegedly prohibited the dietary use of “heathen” oil, the Jews demanded and were permitted to demand money instead. They were granted the privilege. How might the Romans have reacted to this arrangement if the Jews’ distribution day occurred before the general distribution, was double, and included the option of money instead of oil?

During the last years of the Roman republic, a large number of “collegia” had proliferated, which initially had served educational purposes, in recognition of which the dues they collected were not subject to taxation. Like NGOs and so-called charities avant la lettre, they had become corrupted over time and served hidden political agendas. Julius Caesar abolished them. The Roman Jews petitioned him to make an exception for theirs, allowing them to continue, claiming it was their religious right (“tolerance” was invoked). They were allowed. (Like AIPAC above the law of registration as a foreign agent….)

Unlike any other Roman citizens, the Jews were granted, upon petition to Augustus, dispensation to send money to a “pagan” temple abroad (Jerusalem). They were also the only ethnic group allowed autonomy and permitted to use Jewish law rather than Roman law to settle their affairs — a mini-state within the state. Jews were also absolved from compulsory enrollment in the Roman military. Unlike Christians, Jews were not persecuted for their religious beliefs. There are references to 13 different synagogues in Rome dating from as early as the 2nd to 3rd centuries BC.

Prominent among their occupations were usury and minting coins. When Caesar embarked upon the vast reforms aimed at restoring the Roman republic and especially its economy, he also abolished usury and forbid the money changers to coin money, restoring the power of minting coins to the state, for the benefit of all. With this new, plentiful supply of money, he established many massive construction projects and built great public works. By making money plentiful, Caesar restored the Roman economy. Taking away the money changers’ power to mint coin, opine some historians, was like JFK’s Executive Order 11110, and may have been what marked him for assassination, not usurer Brutus’ ardent wish to “save the republic from tyranny.”

As an aside, the “liberty lover” who assassinated him, Brutus, was working for the money changers and known to lend money at 45% interest and to act as a savage enforcer against defaulters. “Immediately after Caesar’s assassination came the demise of plentiful money in Rome, taxes increased, as did corruption”.

Expulsions of Jews from Rome

Jews were expelled from Rome repeatedly. In 139 BCE, they were expelled because they engaged in astrology to commit fraud and play con games, defrauding people “by a fallacious interpretation of the stars they perturbed fickle and silly minds, thereby making profit out of their lies.”

In 19 AD Jews were expelled from Rome by decree of the senate. Ancient sources that mention this incident disagree over the reason. One reason given was: “for attempting to corrupt Roman customs” (Valerius Maximus).

In 49 AD Claudius ordered all jews to leave Rome for “making disturbances,” as recorded by Suetonius and Dio Cassius. Josephus ( a Jewish historian) indicated it was for religious reasons. Several Jews deceived the (proselyte) wife, Fulvia, of an aristocrat to make a generous contribution to the temple in Jerusalem. After Claudius’ death, his edict ended and the Jew returned.

Nero was the Roman emperor who converted to Judaism (after marrying Poppaea, a convert herself) and became the harshest persecutor of Christians, whom he fed to the lions at the Colosseum, or sawed them in half, and sentenced many others to be crucified.

In 64 AD, most of Rome was destroyed in a huge fire, which many believed Nero himself had started. He blamed the Christians and used the pretext in order to slaughter them. “He was known for having captured Christians to burn them in his garden at night for a source of light.”

The Jewish Encyclopedia records the Jewish legend created around him and the fond memory the Jews have of Nero:

” Nero became a convert to Judaism; and from him Rabbi Meïr was descended. This Talmudical story seems to be an echo of the legend that Nero was still alive and would return to reign. Indeed, some pretenders availed themselves of this legend and claimed to be Nero.” (Jewish Encyclopedia)

By far the majority of Christians in Rome in Nero’s time were ethnic Hebrews who had converted to Christianity; therefore those he fed to the lions were from the very same ethnic group as those who had not converted, but who had no empathy for their fellow “landsmen”who had left the religious tribal fold. On the contrary, they offered a grateful deification to Nero.

“Nero’s treatment of the Christians set the tone for the government’s perspective toward them. Though there was not another official persecution of Christians until Domitian (emperor from 81-96), the attitude of the government toward them was one of suspicion. After Domitian’s persecution Christians were persecuted for the next two and one half centuries.”

It is clear from this that when they bewail the “existential threat” du jour, today’s Jews are not concerned with the disappearance of the Jewish people, but of the Jewish ideology. “A dead cow in Palestine is worth more than a live Jew in Europe” expressed the same principle. What is Palestine to the descendants of the Khazars who have no real historical connection to it but the myth that sustains the ideology?

Supremacism — the subject of these examples from ancient Rome — is the central tenet in Judaism, from which the sense of special entitlement flows. Alloyed with it there is also a proclivity for unbridled excess in all its forms (“Too much of a good thing is wonderful”), also derived from Judaism: the thirst for wealth, power, dominion and free manifestation of the hate of the “other” is unquenchable. The enemy must not be just subdued but annihilated, exterminated, and not just the warriors but their entire families and cattle. Potential or suspected enemies, as all non-Jews are axiomatically, must all be slaughtered in hecatombs of dead. Riches are never opulent enough to be satisfying: the world must be possessed. To be experienced more keenly, wealth and power must be ostentatious. Once in positions of power and influence, Jews tend to exclude and eliminate non-Jews from the same level, for control must be absolute. Control becomes totalitarian, as it did in the Soviet Union, and it must stifle free speech because, paradoxically, Jews want the rest of the people to know who is charge but are not allowed to talk about it (see today’s savage campaign in France against “la Quenelle”).

If indeed what the histories of the two “Jewish” groups have in common is identical group behavior based on identical tribal ideology, which in turn elicits identical reactions from the “hosts,” then the Jewish suffering is largely self-inflicted and doomed to be endlessly repeated as long as the Jewish supremacist ideology continues to imprison its adepts and oppress its victims.

It is not the “Jewish people” who have survived because of evolving a successful group strategy over centuries, as Kevin McDonald believes. The strategy has not evolved at all. It is the same today as it was in ancient Rome, only intensified in degree, given the deeper and vaster Jewish access to power.

The only “Jewish people” who invariably survive and prosper munificently in the long term are the oligarchs who sustain and propagate the Judaic supremacist ideology: “No Rothschields in concentration camps.” The masses of sayanim they deploy to carry out their domination agenda are rewarded with “trickle down” short-term privileges but they do not fare so well in the long term: they are the ones that undergo cyclical purges and holocausts. They are disposable: when the Hebrews thinned out they were replaced by another ethnic group with compatible ethical affinities and thus receptive to Jewish supremacism: the Khazars. Before converting to Judasm the Khazars had a regional reputation for dishonest trading, deceit and greed and, as indicated by their quick mass conversion upon royal decree, also inclined to tribal obedience.

The Jewish supremacist ideology will survive as long as those who self-identify as the “Jewish people” continue to refuse to identify instead as truly “people like any other people,” and to liberate themselves from the Judaic paranoia of eternal fear and hate of humanity. It is an ideology that eats people in order to maintain and replicate itself, and is wielded as a lethal weapon in the service of very few.

Tacitus, Annals XV.44.

Peter Richardson, AAugustan-Era Synagogues in Rome, in Judaism and Christianity in First-Century Rome, eds. Karl P. Donfried & Peter Richardson, pp. 17-29. Grand Rapids: William B. Eerdmans, 1998.

Leonard Victor Rutgers, A Roman Policy toward the Jews: Expulsions from the City of Rome during the First Century C.E.,@ in Judaism and Christianity in First-Century Rome, eds. Karl P. Donfried & Peter Richardson, pp. 93-116. Grand Rapids: William B. Eerdmans, 1998.

Michael Grant’s The Jews in the Roman World

Ariadna Theokopoulos