The "Jesus" of Hate: Candace Owens and the Rational Madness of Antisemitism

Antisemitism possesses an innate paranoid and schizophrenic quality. This stems from the perception that the "enemy" being discussed is greater than the sum of its parts, and that its alleged influence on the social and cultural order far exceeds its actual activity.

To this, another dimension is added: the moment one accuses an enemy, whose actual dimensions are far smaller than their alleged influence, of an internal conspiracy, one inevitably reveals their own projection of a world ruled by invisible machinations and intrigues. This constitutes the ideological background for the dismal mental state in which Candace Owens finds herself. In that sense, she is seen by her fellow Jew-Haters as the Jesus of contemporary antisemitism, the ultimate victim scarifying her own mental properties to save the world from the sin of Judaism and The Jews.

It is a mental state which is based on inductive assertions regarding "Jewish influence", a struggle against which civilization is supposedly shaped and the fate of liberty determined.

The antisemite uses this paranoia, as a rationale call for action, he meditates, simmers in it, without which, he will have no objective reason to fight the Jews as a law abiding and peaceful minority. Hence, this is a rational irrationality.

There are, to be sure, objective factors that further drive the antisemite to paranoia, stemming from the behavior of certain Jews. For instance, the refusal of some Jews to condemn the improper behavior of others.

On the one hand, the very idea that Jews are required to condemn their brethren more than Christians or Muslims are required to condemn theirs constitutes an ab initio distortion. Yet, given the initial condition of the Jewish people, while it is easy to admit that this demand is flawed, it does not mean Jews are exempt from dealing with it.

In a separate article, I intend to propose a hypothesis: the roots of antisemitism stem from a paradox that has become incomprehensible to non-Jews, who seek to explain it via conspiracy theories.

The paradox is this: How is it possible that the prophets of monotheism, who introduced the concept of "Imago Dei" (In the Image of God), brought down the Ten Commandments, and effectively created universal-humanist-transcendental morality, are specifically the most insular of peoples?

That is, how does the concept of "Imago Dei" which they formulated reconcile with the particularistic element they generate by viewing themselves differently than they view non-Jews?

This contradiction, alongside global Jewish success, creates a fertile breeding ground for conspiratorial thinking.

The "conspiracy" is essentially a psychological mechanism for the antisemite to cope with their existential anxiety, an anxiety felt upon discovering that the Jews, who invented universal morality and law, do not exist within the same universal category as the non-Jews. This is due to the historical reality of the Christians and Muslims being ignorant of the biblical Language (Hebrew) and Law (Torah).

This realization that the Jews exist in a different dimension within themselves than they do among others – while demanding non-jews to act in a universal state, while they themselves manufacture a particularist one is a paradox, that without knowledge of Hebrew and Law, (which both monotheistic religions that try to inherit Judaism gave up) leads to two outcomes: either a maddening envy that the one who formulates the language of ethics stands above the linguistic plane of the one receiving it; or, as seen often with English and American Protestants, an appreciation derived from overcoming this given reality and creating an independent way of life (as seen in the Anglo-Protestant ethos).

 this dual division is the breeding ground of the idea that Jews use dual-language, dual systems of global control, all meant to reconcile, what the gentile refuses to understand with no linguistic and legal sources at his dispense.

this also explains why the "answers" to all these inconsistencies finally leads to some "global" elation or redemption from this Jewish inconsistency that becomes an inconsistency of reality itself - hence the schizoid nature.

This does not mean that critique of jews is unwarranted as with other nations, but the

Have all psycho-political implications that are put into question, which stem from a theological bacground.

Hence, the popular myth of the dual-loyal jew stems from this exact mental duality.

When one adds to that the function of 'Jewish Power', via Zionism, one can argue that perhaps when the Jews were weak this duality and the attempt to use it to create other "dualities" through which ""they "manage" the non-jews"", was acceptable as they had no other recourse, but as of now? How can they be under different laws than all other nations? and keep their dualstic anti-monistic praxis (those who claim this usually base it on a post-colonial narrative, that argues that the Jews are not indigenous to Israel)

Perhaps one can see Zionism as exactly that – a belief that re-entering history, will not only end Jew-Hate, it will create a new playing-field where this duality between the Jewish universal prophecy, and the Jewish particularistic existence, is not so troubling to the non-jew who needs to use this duality and develop it into a whole conspiratorial meta-structure of “Jewish power” exercised through division.

One could argue, therefore, that the gentile may revert to the idea of a Jewish conspiracy, because it is inherently embedded in the parallel moral planes between the Gentile and the Jew, planes one can blame the Jews themselves for (not really, they did not create runaway Christianity and Islam).

This is one of the most difficult starting points for a Jew.

Therefore, they are commanded by Rabbis to perform charity for non-Jews and to assist them.

Meanwhile, the Jewish fear of assimilation, which might itself generate ethnocentrism, transforms into a non-Jewish paranoia regarding an unconscious enslavement to a foreign value system created by a foreign people.

The only way to dispel this foreignness is through belief in Jesus, who himself, according to most interpretations, is perceived as a victim of the "foreign dual-morality Jew." So it is with Islam which sees the jews as those who tried to betray their prophet.

The distinct layers separating Jew and non-Jew also manifest in "self-hating Jews," who seek to blend in by acting as "whistleblowers" on the Jews, hoping to:

The problem here is obviously a linguistic and legal problem which makes the duality of the Jews unacceptable.

If the non-jews had Hebrew or Talmud, perhaps, they would not see the contradiction between the Jews seeing themselves as chosen on the one hand, and also creating universal-morality on the other hand. and would not interpret this paradox in a paranoid globalistic fashion.

The disregard for the unique and separate essence of Judaism is not accidental.

Acknowledging it poses difficulties for full integration.

The belief that returning to history via the Zionist movement would improve the ability to integrate has also failed.

Thus, Jews remain in a state where they must accept their theological destiny in one of several ways.

One mode is extreme insularity and reliance on the Poritz (the sovereign power), a form of exilic mentality for which both the Israeli Prime Minister who is relying on America, and the Satmar Hasidim can be blamed for.

In that sense, Netanyahu’s American vector only deepens the ideas of the jew as a conspirator who plays the global community for his own benefit using and securing duality.

In that sense, Netanyahu is a post-Zionist.

He wants the jew to be dependent on the non jew for his survival, while still existing as a sperate organ - that is Netanyahu’s role and unique contribution in prompting antisemitism back to the mainstream.

Another mode is disseminating the wisdom of the Torah among the nations, with the faith and hope that the duality, the conflict between the Universal Image and the Particular Election, will finally be understood by non-Jews – who we never forced to accept the idea of one g-d – an idea they came and took from us, after blaming us for killing prophets or other forms of divinity.

Hence, we will seek for them to re-examine Judaic monotheism, with a less critical perspective of Jewish particularism once they have more information at their disposal.

Ideally, they will feel less distress, animosity, or anxiety when observing the dual reality in which they have forced themselves to live by Jewish morality without the "privilege" of being Jews.

This is the core of the anti-Semitic blaming the Jews of dual loyalty of course.

His own dual reality being enslaved to a system of rules he never created, by people who he feels, constantly create a meta-narrative, to “control him”.

It is he who is a child, a victim, existing in a schizoid reality - where his lack of his own story, is due to his father not enabling him to develop it – being merely a function - a gentile within the great monotheistic story of Adam and Eve.

Only to discover that when he does find a story,  he positions his father as an evil protagonist. This becomes even worse with modern secular antisemitism which will focus on Jews creating morality in it of itself - as an anti-human, anti-natural moment to rule the world.

In that sense, the paranoia of Candice Owens is a form of shame and regret.

A regret and shame the non-Jew feels for being "tricked" into this world where he can even think of the Jew as a non protagonist.

Like Paul may have felt, she discovers she was fooled, but has been awakened to the true nature of reality once she realized the real nature of "the Jews".

All without living or being one.

The Jews are the ideal other, creating the very defintion of otherness as we will know it in a world where there is a god.

Zionism alone, trying to normalize jewish existence, dependent on America, and non-Talmudic and non-Hebraic, will never manage to end the underlying factors of hate.

A Jewish call for awaking should be that.

Any other approach is likely to increase suspicion.

Jews must appoint representatives to the nations, loyal ambassadors versed in Torah and science, who understand the issue, its challenges, and its components - from a theological and historical sense.

From that vantage point, they must issue a call to the nations to accept Judaism as it is, without a desire to change it or to impose an external order upon the Jew - this will begin with taking Judaism back into the universal away from a only Paulinian and Mohammadian reading.