Who Are The Jews?
Over thousands of years, the Jewish people have been wandering around this planet as an uncomfortable guest, inspiring admiration, envy, contempt, hatred and love. No other civilization has shown such vitality and will to exist. It has survived hundreds of generations of ups and downs, declines and glories, including numerous and unsuccessful attempts by others to annihilate it. But finally, when the Jews have newly attained a land of their own plus prosperity as compensation for their Diasporas, now that they have attained a level of comfort and well-being, inescapable questions enter the picture:
Do the Jewish people bring good to the world?
Are they moved by a progressive and creative force, or by a recurrent willingness to dominate and reject all others?
Do they seek their own interest with total disregard for those they call Goyim, or do they perceive themselves as guides governed by a moral duty to bring goodness to the world?
We, Jews for Rael, have been listening to these voices coming from within and without. Some of these voices are threatening and some are well-intentioned, but all of them underlie the identity crisis affecting our people. In view of the legendary Jewish stubbornness and abundant demonstrations of what might be considered evidence of an unwillingness to love and listen to wisdom, we straightforwardly ask: Do Jews, as a people, deserve to live any longer?
Two kingdoms:
Jews are divided in two groups that are disproportionate in size:
1) “Old dusty Jews,” the largest group, is composed of Jews who believe their Jewishness depends on preserving a bunch of folkloric atavisms: cutting the foreskin of little males, repeating the same proto-historic prayers over and over, and indulging in other family-suffocating pastimes. Although some of this activity can construed as the legitimate cultural/religious expression of a people, Jews are not just any people. They are the Chosen People and thus they must do better.
2) Real Jews: This second group is composed of those who understand that their Jewishness implies a need to behave in an exemplary manner, as a light for all nations in all moments, in all regards, and toward all humans equally.
Should the first group prevail, the Jewish people will have suffered and shed rivers of tears for nothing. Nor will they deserve any particular attention or favors, including the granting of the land of Palestine. Israel would then disappear, and not by the blows of its neighbors but through the implosion of its own metabolism: i.e., “What was given to you as a Chosen People will be taken from you if you decide to content yourselves with normality!” As the French say, “You can’t have the butter and the money of the butter.” And as the Elohim, our Creators, might say,“You cannot have my land if you don’t behave as my people, exemplary and loving.”
Should the second group prevail, there is still hope that we can build a better Israel, a better Middle East and above all else, a better world. Then the mightiest accomplishments will flower. The Earth and the skies will rejoice anew with an unprecedented parade. While all nations have a part to play in this reencounter, Jews have a particular one. Despite their poor performance so far, we, Jews for Rael, still have faith that our glorious people will stand up in modesty, intelligence, modernity and altruism before it is too late.
Do the Jewish people bring good to the world?
Are they moved by a progressive and creative force, or by a recurrent willingness to dominate and reject all others?
Do they seek their own interest with total disregard for those they call Goyim, or do they perceive themselves as guides governed by a moral duty to bring goodness to the world?
We, Jews for Rael, have been listening to these voices coming from within and without. Some of these voices are threatening and some are well-intentioned, but all of them underlie the identity crisis affecting our people. In view of the legendary Jewish stubbornness and abundant demonstrations of what might be considered evidence of an unwillingness to love and listen to wisdom, we straightforwardly ask: Do Jews, as a people, deserve to live any longer?
Two kingdoms:
Jews are divided in two groups that are disproportionate in size:
1) “Old dusty Jews,” the largest group, is composed of Jews who believe their Jewishness depends on preserving a bunch of folkloric atavisms: cutting the foreskin of little males, repeating the same proto-historic prayers over and over, and indulging in other family-suffocating pastimes. Although some of this activity can construed as the legitimate cultural/religious expression of a people, Jews are not just any people. They are the Chosen People and thus they must do better.
2) Real Jews: This second group is composed of those who understand that their Jewishness implies a need to behave in an exemplary manner, as a light for all nations in all moments, in all regards, and toward all humans equally.
Should the first group prevail, the Jewish people will have suffered and shed rivers of tears for nothing. Nor will they deserve any particular attention or favors, including the granting of the land of Palestine. Israel would then disappear, and not by the blows of its neighbors but through the implosion of its own metabolism: i.e., “What was given to you as a Chosen People will be taken from you if you decide to content yourselves with normality!” As the French say, “You can’t have the butter and the money of the butter.” And as the Elohim, our Creators, might say,“You cannot have my land if you don’t behave as my people, exemplary and loving.”
Should the second group prevail, there is still hope that we can build a better Israel, a better Middle East and above all else, a better world. Then the mightiest accomplishments will flower. The Earth and the skies will rejoice anew with an unprecedented parade. While all nations have a part to play in this reencounter, Jews have a particular one. Despite their poor performance so far, we, Jews for Rael, still have faith that our glorious people will stand up in modesty, intelligence, modernity and altruism before it is too late.