- You want to read this.
- It is probably one of the most comprehensive internet
exposures of the non-ethical foundation of Jewish ideology and politics.
- It clearly links the spiritual with the praxis. It
affirms what I, myself, have argued for years:
- Jewish collectivism right, left and centre is a total
- The exclusively racist tribal mindset is a true
opponent of the universal and of humanism.
- Whether it is the Zionists in Palestine, the Bolshevists
in Ukraine, Neocons in the white house...the outcome is always the same:
plunder, carnage and death.
- The truth of Jewish tribal ideology is overwhelmingly
- Holocaust and Holodomor (Origins of
- By Haitham Sabbah · May 24th,
2009 at 17:01 ·
Category: Biography, Haitham's Choice, Israel, Newswire, Palestine,
By Nicholas Lyssson
- 1. ROLE OF JEWS IN UKRAINIAN FAMINE
- One might think the worst holocaust deniers-at least
the only ones who command serious attention-are those who insist the Nazi
holocaust, as it involved the Jews only, was without parallel.
- Guenter Lewy argues for example in The Nazi Persecution
of the Gypsies (Oxford University Press, 2000) that while the Gypsies
were gassed, shot and otherwise exterminated in great numbers, right alongside
the Jews, they were not true victims of "the" Holocaust (capital
"H") but only of something collateral. Lewy even suggests the
Gypsies invited their own destruction with certain cultural traits-in particular,
sharply divergent moral standards for dealing among their own and with
- But pre- or anti-Enlightenment Judaism is hardly a less
ethnocentric or hostile moral system. As Edward Gibbon correctly notes
in The Decline and Fall of the Roman Empire, vol. 1, ch. 15 (1776),
"the wise, the humane Maimonides openly teaches [in The Book of Torts,
5:11] that, if an idolator fall into the water, a Jew ought not to save
him from instant death." See also Rabbi Simeon ben Yohai's remarkable
second-century exercise in ejusdem generis: "The best of the heathen
merits death; the best of serpents should have its head crushed; and the
most pious of women is prone to sorcery" (Yer. Kid. iv. 66c; Massek.
Soferim xv. 10; comp. Mek., Beshallah, Wayehi, 1, and Tan., Wayera, 20,
all as cited by JewishEncyclopedia.com). For "heathen" some
translators simply write "goyim"; for "prone to sorcery"
they write "a witch." Rabbi Simeon is mentioned more than 700
times in the Talmud.
- Israel Shahak and Norton Mezvinsky, in Jewish Fundamentalism
in Israel (2d ed. 2004), say (p. 1) "that in the usual English
translations of talmudic literature some of the most sensitive passages
are usually toned down or falsified," and indeed (pp. 150-51) that
- majority of books on Judaism and Israel, published in
English especially, falsify their subject matter," in part by omitting
or obscuring such teachings. For a fuller discussion of the point, see
Shahak, Jewish History, Jewish Religion: The Weight of Three Thousand
Years, esp. ch. 2 (1994), available online. As to Jews, Gypsies or anyone
else, of course, ethnocentrism or even outright cultural hostility as a
rationale for genocide is obscene.
- A particularly relevant parallel to the Nazi holocaust
is the Ukrainian holodomor of 1932-33, a state-created famine-not a crop
failure-that killed an estimated five million people in the Ukraine, one
million in the Caucasus, and one million elsewhere after the Soviet state
confiscated the harvest at gunpoint. Throughout the famine, the state continued
to export grain to pay for industrialization. See Robert Conquest, The
Harvest of Sorrow (Oxford University Press, 1987). Norman Davies gives
the following description in Europe: A History, p. 965 (Oxford University
Press, 1996). His first paragraph assembles quotations from Conquest; the
bracketed phrase is his own:
- "A quarter of the rural population, men, women and
children, lay dead or dying" in "a great stretch of territory
with some forty million inhabitants," "like one vast Belsen."
"The rest, in various stages of debilitation," "had no strength
to bury their families or neighbours." "[As at Belsen] well-fed
squads of police or party officials supervised the victims."
- . . . All food stocks were forcibly requisitioned; a
military cordon prevented all supplies from entering; and the people were
left to die. The aim was to kill Ukrainian nationhood, and with it the
"class enemy." The death toll reached some 7 million. The world
has seen many terrible famines. . . . But a famine organized as a genocidal
act of state policy must be considered unique.
- See also Oksana Procyk, Leonid Heretz and James E. Mace, Famine
in the Soviet Ukraine, 1932-33 (Harvard University Press, 1986); Nicolas
Werth, "The Great Famine," in Stephane Courtois, et
al., The Black Book of Communism, pp. 159-68 (Harvard University
Press, 1999); Edvard Radzinsky, Stalin, pp. 257-59 (1996); Miron Dolot, Execution
by Hunger (1985); Simon Sebag Montefiore, Stalin: The Court of
the Red Tsar, pp. 84-85 (2003); and the Commission on the Ukrainian
Famine, Report to Congress (1988). That report, at pp. 6-7, cites
estimates of the number killed that range as high as 8 million in the Ukraine
and 9 million overall.
- Piers Brendon, The Dark Valley, pp. 248-49 (2000)
gives this description, drawn from still further sources, all cited in
- A population of "walking corpses" . . . even
ate horse-manure for the whole grains of seed it contained. . . . Cannibalism
became so common-place that. . . local authorities issued hundreds of posters
announcing that "EATING DEAD CHILDREN IS BARBARISM.". . .
- They staggered into towns and collapsed in the squares.
. . . Haunting the railway stations these "swollen human shadows,
full of rubbish, alive with lice," followed passengers with mute appeals.
. . . [They] "dragged themselves along, begging for bread or searching
for scraps in garbage heaps, frozen and filthy. Each morning wagons rolled
along the streets picking up the remains of the dead." Some were picked
up before they died and buried in pits so extensive that they resembled
sand dunes and so shallow that bodies were dug up and devoured by wolves.
- Boris Pasternak says "what I saw could not be expressed
in words. . . . There was such inhuman, unimaginable misery, such a terrible
disaster, that it began to seem almost abstract, it would not fit within
the bounds of consciousness." See Brian Moynahan, The Russian
Century, p. 130 (1994). Nikita Khrushchev, in Khrushchev Remembers:
The Final Testament, p. 120 (1976), says "I can't give an exact figure
because no one was keeping count. All we knew was that people were dying
in enormous numbers."
- According to S. J. Taylor, Stalin's Apologist: Walter
Duranty, The New York Times's Man in Moscow, p. 202 (Oxford University
Press 1990), ". . .Soviet authorities
- . . . require[d] that the shades of all windows be pulled
down on trains traveling through the North Caucasus, the Ukraine and the
Volga basin." At pp. 239-40, Taylor says this famine "remains
the greatest man-made disaster ever recorded, exceeding in scale even the
Jewish Holocaust of the next decade."
- In September 1933, Duranty-who cultivated his relationship
with Stalin, and is remembered today for his public denials that any such
thing was happening-privately told fellow journalists Eugene Lyons (United
Press) and Anne O'Hare McCormick (herself from the New York Times) that
the death toll was 7 million, but that the dead were "only Russians."
(Sic: mostly Ukrainians; and note the word "only.") See Lyons, Assignment
in Utopia, pp. 579-80 (1937). Duranty's number is described in Lyons's
book only as "the most startling I had. . . heard," but is revealed
in Lyons's "Memo for Malcolm Muggeridge" (Dec. 9, 1937),
quoted by Marco Carynnyk in "The New York Times and the Great
Famine, Part III," available online.
- Several days after giving the 7-million number to Lyons
and McCormick, Duranty told the assembled staff at the British chancery
in Moscow that the toll for the Soviet Union as a whole might be as high
as 10 million. See the report of William Strang, the charge d'affaires
(Sept. 26, 1933), quoted by Carynnyk in the text accompanying n. 46. The
British government referred publicly to the ongoing situation as an "illegal
famine." Id., n. 46.
- Duranty's 10-million number may have come from Stalin
himself. It's reputedly the same number Stalin gave Winston Churchill a
decade later; see, e.g., Eric Margolis, "Remembering Ukraine's
Unknown Holocaust,"Toronto Sun, Dec. 13, 1998 (available online).
- According to Arthur Koestler, The Ghost in the Machine,
pp. 261-62 (1967):
- In 1932-3, the years of the great famine which followed
the forced collectivisation of the land, I travelled widely in the Soviet
Union, writing a book which was never published. I saw entire villages
deserted, railway stations blocked by crowds of begging families, and the
proverbial starving infants. . . . [T]hey were quite real, with stick-like
arms, puffed up bellies and cadaverous heads. I reacted to the brutal impact
of reality on illusion in a manner typical of the true believer. I was
surprised and bewildered-but the elastic shock-absorbers of my [Communist]
Party training began to operate at once. I had eyes to see, and a mind
conditioned to explain away what they saw. This "inner censor"
is more reliable and effective than any official censorship. . . .
- Some Ukrainian accounts, and that of Muggeridge, who
covered the holodomor for the Manchester Guardian, take the trouble
to say that this mass starvation was imposed largely by Jews. Lazar M.
Kaganovich is often identified as an architect of the policy. A photograph
in Montefiore, Red Tsar, above, shows him personally searching a farm for
concealed food. In Muggeridge's novel Winter in Moscow (1934)
he appears as Kokoshkin, "a Jew" and "Stalin's chief lieutenant."
- In 2003 Levko Lukyanenko, the first Ukrainian ambassador
to Canada, was said to have made an anti-Semitic embarrassment of himself
on this subject. But see Orest Subtelny, Ukraine: A History, p.
363 (2d ed. 1994)("Jews were . . . disproportionately prominent among
the Bolsheviks, notably in their leadership, among their tax- and grain-gathering
officials, and especially in the despised and feared. . . secret police
[emphasis added]"); Montefiore, Red Tsar, above, p. 305 (as late
as 1937, Jews accounted for only 5.7 percent of Soviet party members, but
"formed a majority in the government" [emphasis added]); Yuri
Slezkine, The Jewish Century, p. 254 (Princeton University Press,
2004)(the secret police was "one of the most Jewish of all Soviet
institutions"); and Arno J. Mayer, Why Did the Heavens Not Darken?, p.
60 (1988)("As of the late twenties . . . [a] disproportionate number
of Jews came to hold high posts in the secret police and to serve as political
commissars in the armed services. They. . . were. . . appointed to high-level
and conspicuous positions which called for unimpeach-able political loyalty.
. . "). Mayer, a professor emeritus of history at Princeton, is himself
Jewish, and had to flee the Nazis as a refugee.
- The Israeli writer Boas Evron says the leaders of the
Soviet revolution were scarcely less Jewish than the Zionists. See his
book Jewish State or Israeli Nation?, p. 107 (English tr., Indiana
University Press, 1995): "The backgrounds of the two groups were much
the same. . . . Only differences of chance and temperament caused the one
[individual] to be a Zionist and the other a revolutionary socialist."
- On February 8, 1920, Winston Churchill published an article, "Zionism
Versus Bolshevism: A Struggle for the Soul of the Jewish People," in
the Illustrated Sunday Herald (London), reprinted in Lenni Brenner,
ed., 51 Documents: Zionist Collaboration with the Nazis, p. 23 (2002).
Among other things, Churchill said (pp. 25-26):
- There is no need to exaggerate the part played in the
creation of Bolshe-vism. . . by. . . international and for the most part
atheistical Jews. . . . [I]t probably outweighs all others. With the notable
exception of Lenin [who had a Jewish grandfather and by some accounts a
Jewish wife], the majority of leading figures are Jews. Moreover, the principal
inspiration and driving power comes from the Jewish leaders. . . . And
the prominent, if not indeed the principal, part in the system of terrorism.
. . has been taken by Jews. . . . The same evil prominence was obtained
by Jews in the brief period of terror during which Bela Kun ruled in Hungary.
The same phenomenon has been presented in Germany (especially in Bavaria),
so far as this madness has been allowed to prey on the temporary prostration
of the German people.
- Churchill's views, as expressed here, resemble those
of the Times of London's correspondent in Russia, Robert Wilton.
See George Gustav Telberg and Robert Wilton, The Last Days of the
Romanovs (1920), esp. pp. 222-30, 391 ("[t]aken according to
numbers of population, the Jews represented one in ten; among the komisars
that rule Bolshevik Russia they are nine in ten-if anything, the proportion
of Jews is still higher"), 392-93 and 400. The French version of the
book, Les Derniers Jours des Romanofs, also published in 1920, contains
a list of 556 top figures in the Bolshevik regime, classified by ethnicity.
The Jewish proportion is a bit over eight in ten, including two-thirds
of the leadership of the secret police.
- The non-Jews are divided among various small categories-Russian,
Lett, Armenian, German, Georgian, etc. The list is absent from the slightly
later English and American editions, but is available online. See also
John F. O'Conor, The Sokolov Investigation (1971)(a translation,
with commentary, of sections of Nikolai Sokolov's Enquête judiciaire
sur l'assassinat de la famille impériale Russe), especially for
the comments of O'Conor and his sources on Wilton.[i]
- Jews among the Bolsheviks who imposed the holodomor of
1932-33 would have relished settling scores after the 40 years of bloody
pogroms that followed Czar Alexander II's assassination in 1881-especially
the still-recent massacre of 50,000 to 100,000 Jews, mostly in the Ukraine,
during the Russian civil war of 1918-21. (Far greater numbers of gentiles,
of course, also perished in that war; estimates run well into the millions.)
- Albert S. Lindemann, Esau's Tears, pp. 442-43 (Cambridge
University Press, 1997) says that "[i]n. . . the Ukraine, the Cheka
leadership was overwhelmingly Jewish"; that "the high percentage
of Jews in the secret police continued well into the 1930s"; and that
- "[c]omparisons to the secret police in Nazi Germany
have tempted many observers.
- . . . [T]he extent to which both. . . prided themselves
in being. . . willing to carry out the most stomach-turning atrocities
in the name of an ideal. . . is striking." Lindemann adds that:
- George Leggett, the most recent and authoritative historian
of the Russian secret police, speculates that the use of [non-Slavic ethnic
minorities in the secret police] may have been a conscious policy, since
such 'detached elements could be better trusted not to sympathise with
the repressed local population'.[ii] Of course, in the Ukrainian case
that population had the reputation of being especially anti-Semitic, further
diminishing the potential sympathies of Jewish Chekists in dealing with
it. [Citing Leggett, The Cheka, Lenin's Political Police, p. 263 (Oxford
University Press, 1981).] . . . . Cheka personnel regarded themselves as
a class apart. . . with a power of life or death over lesser mortals. (Emphases
- Yuri Slezkine's The Jewish Century, above, illustrates
the attitude of Jewish Bolsheviks toward dying Ukrainians. See Kevin MacDonald's
review of Slezkine, entitled "Stalin's Willing Executioners?", www.vdare.
com/ misc/051105 /macdonald _stalin.htm (a much fuller version of
which appears in the Occidental Quarterly, fall 2005, also available online):
- Lev Kopelev, a Jewish writer who witnessed and rationalized
the Ukrainian famine in which millions died horrible deaths of starvation
and disease as an "historical necessity," is quoted [on p. 230
as] saying "You mustn't give in to debilitating pity. We are the agents
of historical necessity. We are fulfilling our revolutionary duty."
On the next page, Slezkine describes the life of the largely Jewish elite
in Moscow and Leningrad where they attended the theater, sent their children
to the best schools, [and] had peasant women (whose families were often
the victims of mass murder) for nannies. . . .
- Kopelev did not offer his opinions from a distance. In
his words, "I saw women and children with distended bellies, turning
blue, with vacant, lifeless eyes. And corpses. . . . I saw all this and
did not go out of my mind or commit suicide. . . ." Moynahan, The
Russian Century, above, p. 149. Moynahan, by the way, gives a high-end
estimate of the death toll as "probably. . . 14 million." Id.
- Kopelev was then in his early 20s. (Koestler was six-and-a-half
years older.) Kopelev believed without question that "we were warriors
on an invisible front, fighting against kulak sabotage for the grain that
was needed by the country, by the five-year plan." See vol. 1 of his
memoirs, The Education of a True Believer, p. 226 (1980). He gave
speeches to starving peasants at "several meetings a day," telling
them how much more the state needed their grain than they did themselves.
Id. at 229. The peasants most often responded, "chop off my head";
they had nothing left to give. Id. at 231.
- Fifteen years later, Kopelev himself was in the Butyrka
prison in Moscow, where his fellow inmates, the writers Dmitri Panin[iii] and
Alexandr Solzhenitsyn, challenged his denial of his own Jewishness, and
the Jewishness of the revolution. See vol. 3 of Kopelev's memoirs, Ease
My Sorrows, p. 18 (1983):
- When I told Solzhenitsyn the history of the various parties
and reached the Socialist Revolutionaries, recalling the leaders, Gorovits,
Gershuni, Gots, he interrupted in astonishment, almost in disbelief: how
can that be- Jewish surnames, when the SRs were a Russian peasant party?
- * * *
- Panin reproached me for the sinful rejection of my people-for
not wanting to avow myself "first and foremost a Jew. . . . But it's
clearer to an outsider." . . . Solzhenitsyn seconded him. . . . He
could not agree with. . . my self-definition: "A Russian intellectual
of Jewish descent."
- Notwithstanding Kopelev's self-definition, he was incontestably
Jewish for purposes of the Israeli Law of Return, which came into effect
well within his lifetime.[iv] Moreover, while he became a man of far
more humane views as he grew older, there would be some irony in excusing
his "true believer" phase as a mere youthful folly. Compare the
unsparing treatment recently given Günter Grass, concerning service
in the Waffen SS that involved no complicity in atrocities, and ended in
his late teens.
- The phrase "Stalin's willing executioners"-with
its echo of Daniel Jonah Goldhagen-is Slezkine's (p. 130). At pp. 183-84,
translating from the Russian, Slezkine quotes Ia. A. Bromberg (1931) on
what Stalinism brought out in its Jewish servitors:
- The convinced and unconditional opponent of the death
penalty. . . , who could not, as it were, watch a chicken being killed,
has been transformed outwardly into a leather-clad person with a revolver
and [has], in fact, lost all human likeness. . . , standing in a Cheka
basement doing "bloody but honorable revolutionary work."
- II. PEASANT-JEWISH RELATIONS: "ARENDARS"
- Shahak, in Three Thousand Years, above, ch. 4, traces
Jewish "hatred and contempt" for peasants- "a hatred of
which I know no parallel in other societies"-back to the great Ukrainian
uprising of 1648-54, in which tens of thousands of "the accursed Jews"
(to quote the Ukrainian Cossack leader Bohdan Khmelnytsky) were killed.
Some say the number is more accurately stated in the hundreds of thousands.
Heinrich Graetz says the number "may well be. . . a quarter of a million."
See his History of the Jews, vol. 5, p. 15 (1856-70, English
tr., Jewish Publication Society of America ed., 1956).
- The Jews at the time of the massacres were serving the
Polish szlachta (nobility) and Roman Catholic clergy on their Ukrainian
latifundia as arendars-toll-, rent- and tax-farmers, enforcers of
corvee obligations, licensees of feudal monopolies (e.g., on banking, milling,
storekeeping, and distillation and sale of alcohol), and as anti-Christian
scourges who even collected tithes at the doors of the peasants' Greek
Orthodox churches and exacted fees to open those doors for weddings, christenings
and funerals. They had life and death powers over the local population
(the typical form of execution being impalement), and no law above them
to which that population had recourse. See Graetz, vol. 5, pp. 3-6; Subtelny,
pp. 123-38; Norman Davies, God's Playground: A History of Poland, vol.
1, p. 444 (Oxford University Press, 1982); and Iwo Cyprian Pogonowski, Jews
in Poland, pp. 68-79, 283 (1993). According to the last three of these
sources, the arendars leased estates for terms of only two or
three years and had every incentive to wring the peasants mercilessly,
without regard to long-term consequences.
- As Shahak points out in Three Thousand Years, chs.
3 and 5, a non-Jew, in traditional Judaism, was never "thy neighbor"
for purposes of Leviticus 19:18-which was doubtless an advantage in such
taxing work as an arendar's. Shahak has much to say about rabbinical pronouncements,
abundant in Israel even now, that gentile souls are closer to the souls
of animals than to those of Jews. Those pronouncements are grounded, at
least in part, on Ezekiel 23:20 ("[their] flesh [i.e., penises] is
as the flesh of asses and [their] issue [i.e., semen] is like the issue
- Norman Cantor comments in The Sacred Chain, p.
184 (1994) that "perhaps the Jews [of the arenda period] were so moved
by racist contempt for the Ukrainian and Polish peasantry as to regard
them as subhuman. . . . There is a parallel with the recent attitude of
the West Bank Orthodox and ultra-Orthodox toward the Palestinians. Judaism
can be in its Halakhic form an extremely restrictive and blinding faith."
- According to Chaim Bermant, The Jews, p. 26 (1977):
- . . . [O]ne cannot see the events of [1648-49] as entirely
the result of crazed fanaticism or mindless superstition. . . . [I]f the
nobility were. . . the ultimate exploiters,the Jews were the visible ones
and aroused the most immediate hostility. Rabbis warned that Jews were
sowing a terrible harvest of hatred, but while the revenues rolled in the
warnings were ignored. Moreover, the rabbis themselves were beneficiaries
of the system.
- Those rabbinical forebodings are also mentioned in Jacob
Katz, Exclusiveness and Tolerance, p. 152 (Oxford University
Press, 1961). Graetz (vol. 5, pp. 5-6) says of the Jewish arendars that
they had lost "integrity and right-mindedness. . . as completely as
simplicity and the sense of truth. They found pleasure and a sort of triumphant
delight in deception and cheating." He adds that they "advised
the [Polish noble and ecclesiast-ical] possessors of the Cossack colonies
how most completely to humiliate, oppress, torment, and ill-use [those
colonies]. . . . No wonder that the enslaved Cossacks hated the Jews. .
. . The Jews were not without warning what would be their lot, if these
embittered enemies once got the upper hand."
- Graetz (vol. 5, p. 7) also says Khmelnytsky had personal
reasons for leading the revolt: "A Jew, Zachariah Sabilenki, had played
him a trick, by which he was robbed of his wife and property." It
says everything, of course, that it was possible by trickery to rob a Cossack
of his wife.
- The best-known contemporaneous account of the revolt
is Nathan (Nata) ben Moses Hannover, Yewen Mesulah, which appeared in Venice
in 1653. An English translation was published three centuries later as The
Abyss of Despair (1950). Hannover was well aware of the peasants'
grievances (see pp. 27-30 of The Abyss). He described the massacres
in the grimmest of terms, full of biblical allusions. He then gave the
rest of his life to the holy mysteries of Lurianic cabbalism. As Graetz
puts it (vol. 5, pp. 21-22), "that book of falsehoods, the Zohar,
[had] declared that in the year of the world 5408 (1648) the era of redemption
would dawn, and precisely in that year Sabbathai [Ze'evi] revealed himself.
. . as the messianic redeemer."
- Sabbathai was a manic-depressive one of whose followers,
Samuel Primo, preached that "your lament and sorrow must be changed
into joy." Spinoza and other rationalists were not amused. Thousands
of Sabbathai's flock even followed him into "holy apostasy" when
he converted to Islam in 1666. His own conversion was under duress; theirs
was not. Graetz's highly-readable account of the fervor (vol. 5, pp. 121-67)
is similar in style and tone to Gibbon's account of the early Christian
- Arendas did not disappear after the Khmelnytsky uprising.
See Jewish FamilyHistory. org/ Grand_ Duchy_of_Lithuania. htm ("During
the 18th century, up to 80 percent of Jewish heads of households in rural
areas [of what are now Lithuania, Belarus, Ukraine and parts of Poland]
were arendars, that is, holders of an arenda"). Pogonowski, p. 72,
describes the return of the Jews to the Ukraine after 1648-54. Similarly,
see Simon M. Dubnow, History of the Jews in Russia and Poland, vol.
1, p. 158 (1916).
- Shahak (Three Thousand Years, ch. 4) says that under
the arenda system, "the full weight of the Jewish religious laws against
gentiles fell upon the peasants." As to the nature of those laws,
see id., ch. 5, especially under the heading "Abuse." See also
such passages as Psalm 2:8-9 (". . . I shall give thee the heathen
for thine inheritance. . . . Thou shalt break them with a rod of iron;
thou shalt dash them in pieces like a potter's vessel"); Psalm 21:8-10
("[T]hy right hand shall find out those that hate thee. Thou shalt
make them as a fiery oven in the time of thine anger: the Lord shall swallow
them up. . ."); Psalm 79:6-7 ("Pour out thy wrath upon the heathen.
. . [f]or they have devoured Jacob [i.e., Israel], and laid waste his dwelling
place"); Jeremiah 10:25 (al-most identical); Psalm 137:8-9 ("O
daughter of Babylon, who art to be destroyed, . . . [h]appy shall he be,
that taketh and dasheth thy little ones against the stones"); Psalm
149:7-8; Isaiah 45:14 ("Thus saith the Lord, . . . in chains. . .
they shall fall down unto [Israel]. . ."); Isaiah 60:12 (". .
.[T]he nation and kingdom that will not serve [Israel] shall perish; yea,
those nations shall be utterly wasted" ); Isaiah 61:5-6 (". .
.[S]trangers shall stand and feed your flocks. . . : [Y]e shall eat the
riches of the Gentiles. . ."); and of course Esther 8:11 through 10:3.
As to the last, and the feast of Purim, celebrated yearly then as now,
see Elliott Horowitz, Reckless Rites (Princeton University Press,
- Part II