The Evil of Yahweh: GuyĂ©not is Right, Alexis Isnât Even Wrong
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Jonas Alexis has published two articles in Culture Wars purporting to review Laurent GuyĂ©notâs From Yahweh to Zion, a book I translated and published. (They are now freely available on the internet: Part 1 Part 2.) While Alexisâs âreviewsâ arenât quite as long as GuyĂ©notâs 500-page book, my fellow VT editor does write as though heâs being paid by the word.
Alexisâs âreviewsâ of From Yahweh to Zion are long-winded, rambling, incoherent diatribes that blather on about everything under the sun exceptthe book they are supposedly reviewing. In the first installment, Alexis gives us the long version of Wilhelm Marr, Ludwig Feuerbach, Sigmund Freud, David Duke, and Kevin MacDonaldâ8,405 words long, to be preciseâbefore he even gets around to Laurent GuyĂ©not and From Yahweh to Zion. He then, in similarly tedious fashion, spends many more interminable pages lambasting GuyĂ©not for entertaining the fairly common notion that Christianity and the cult of Osiris bear a âfamily resemblance,â as does the story of Cain and Abel with that of Osiris. Even more bizarrely, he blames meâthe translatorâfor the contents of the book faithfully translated:
While Kevin Barrettâs reputation as a scholar remains intact despite translating and editing From Yahweh to Zion, and while I have nothing but appreciation for his works, I am disappointed that he did not challenge GuyĂ©not on the points I raised here.
If Alexis thinks âtranslators and editorsâ change the meaning of the texts they translate, I hope he is never hired to translate anything from Korean!
As if spending over 10,000 words (or was it 15,000? Iâve lost count) saying practically nothing about the subject at hand wasnât enough, Alexis returns for an encore performance in this monthâs Culture Wars. Believe it or not, the Master of Meander has somehow produced yet another highly discursive non-review of From Yahweh to Zion! While admittedly E. Michael Jonesâ brilliant review of The Brutalist is a hard act to follow, Alexisâs piece is so bad that Jonesâ article ought to be to be embarrassed to be rubbing up against it.
Like Alexisâs first âreview,â his second completely avoids grappling with GuyĂ©notâs thesis: That the extant Torah or Old Testament is largely a gospel of evil, as epitomized by its main character, Yahweh, and that Jews who have misbehaved in various times and places have done so under its influence. (Please note that I do not necessarily agree with that thesis! I am just the translator!*)
Rather than refuting GuyĂ©notâs claims about what the Torah/OT actually says, Alexis fulminates obscenely about the Prophet of Islam,** offers a characteristically verbose critique of the Talmud (hardly relevant to GuyĂ©notâs critique of the Torah) and finally wanders off on a many-thousand-word negative assessment of the early Christian dualist Marcion. And while itâs true that GuyĂ©notâs general view that Yahweh is evil was most famously espoused by Marcion, the two critics of the Torah are separated by almost two millennia and an almost equally incommensurable gulf in worldviews. (GuyĂ©not was trained in the secular-atheist tradition of French historical scholarship and is philosophically and spiritually something of a stoic, so nobody would ever mistake his writings for Marcionâs!) Alexisâs critique of Marcion, while perhaps adequate as a pedestrian rendering of Catholic dogma, has very little to do with GuyĂ©notâs book.
Since GuyĂ©notâs thesis is that Jewish misbehavior has been fueled by the problematic Torah, anyone who wishes to refute From Yahweh to Zion should focus on two tasks:
- Address GuyĂ©notâs claim that the Torah/OT repeatedly depicts Yahweh as an unpleasantly jealous tyrant ordering his followers to do all sorts of evil things, up to and including genocide.
- Address GuyĂ©notâs claims that various examples of Jewish misbehavior, ranging from usurious predation to Zionist genocide, are rooted in the Jewsâ (not obviously wrong) understanding of the (plain text of) the Torah.
In hopes of stimulating Alexis to once again pick up his profusive pen and start dipping it in his inexhaustible inkwell (and, if he is indeed being paid by the word, to cut me in on the profits) I hereby offer selections from Chapter Two of Laurent GuyĂ©notâs magisterial From Yahweh to Zion. If Alexis or anyone else wishes to do a New Critical style close reading of the plain text of the Torah/OT selections cited by GuyĂ©not, using historical context when necessary to help us understand what these texts meant to their original authors and audience, and to their Jewish audience throughout the agesâand to claim that GuyĂ©notâs all-too-obvious interpretation is wrongâplease be my guest.
â
*Actually, I agree with GuyĂ©not that there is a lot of evil in the Torah/OT and its depiction of Yahweh, but argue that (1) there is also some good, and that (2) the explanation for this mixed picture is that the Jewish elite, AKA the Elders of Zion, took what was originally a divine revelation and distorted it, in an egotistical/self-interested/satanic manner, in the transmission. Godâs correction of the Torah/OT, and His admonishment to the Jewish elites who distorted it, is the Qurâan.
**Why does Alexis gratuitously attack the Prophet of Islam? His implicit argument seems to be: âYour dim view of the Old Testament offends me, so now I am going to offend you! Nyah-nyah!â Which, of course, is not an argument.
From Laurent GuyĂ©notâs From Yahweh to Zion, Chapter Two (reproduced with permission of the publisher)
Jealousy and Narcissistic Hubris
âYahwehâs name is the Jealous Oneâ (Exodus 34:14). The Torah emphasizes jealousy as his main personality trait, calling him âthe Jealous Oneârepeatedly (Exodus 20:5, Deuteronomy 4:24, 5:9, and 6:15). What Yahweh demands from his people above anything else, is the exclusivity of worship. But that is not all: he also demands that all his neighborsâs shrines be utterly destroyed: âtear down their altars, smash their standing-stones, cut down their sacred poles and burn their idolsâ (Deuteronomy 7:5). Thus spoke Yahweh, otherwise known as El Shaddai, âthe destroyer godâ (Exodus 6:3).
After the destruction of the Northern kingdom of Israel by Assyria, Yahwist priests and prophets who had sought refuge in Jerusalem held the Israelites responsible for their countryâs defeat: they âprovoked Yahwehâs angerâ by âsacrificing on all the high places like the nations which Yahweh had expelled for them,â and by âserving idolsâ (2Kings 17:11-12). Israelâs divine election had now passed to the smaller kingdom of Judah, whose survival now depends on respecting the exclusivity of Yahwehâs cult and of Jerusalemâs Temple, and on destroying any trace of rival cults and holy places.
The second Book of Kings judges Davidâs heirs on the unique criterion of obedience to that preceptâŠ
âŠTo understand how this biblical monotheism came about, it is necessary to know that in the oldest strata of the Bible, Yahweh is a national, ethnic god, not the supreme God of the Universe. The Israelites revered Yahweh as the Assyrians worshiped their god Ashur and credited him with their military victories: âFor all peoples go forward, each in the name of its god (elohim), while we go forward in the name of Yahweh our God for ever and everâ (Micah 4:5). âI am the god of your ancestors, the god of Abraham, the god of Isaac and the god of Jacob,â Yahweh says to Moses (Exodus 3:6). Then Yahweh mandates Moses to say to his people: âYahweh, the god of your ancestors, has appeared to me,â and to urge them to talk to Pharaoh in the name of âYahweh, the god of the Hebrewsâ (3:16-18)âŠ.
âŠYahwehâs superiority over other gods presupposes the existence of these other gods. One story in particular deserves to be mentioned here: After the Philistines had captured the ark of the defeated Israelites, they âput it in the temple of Dagon, setting it down beside Dagonâ (1Samuel 5:2). The next day, they found the broken statue of Dagon. Yahweh then afflicted the inhabitants of two Philistine cities, Ashdod and Gat, with a proliferation of rats and an epidemic of tumorsâŠ
âŠIt was only during the Babylonian exile that Yahweh, deprived of the temple where he had previously sat between two cherubim, began to claim to have created the universe himself. After banning all trade with other gods and declaring Yahweh more powerful than they, the Yahwist priests and prophets would claim that these other gods simply did not exist. And if Yahweh was the only real god, then he must have been the creator and master of the universe. The exterminating fury of the deicide god thus reached its logical conclusionâŠ
âŠRather than reaching philosophically the notion of the unity of all gods under a universal Godhead, the Yahwists pursued the outright negation of other gods and the extermination of their priests. In this process, theology and anthropology are inseparable: it is insofar as the national god of the Jews managed to establish himself as the âone Godâ of humanity that the Jewish people would be able to style themselves as the âchosen people.â
It is the chronic jealousy of Yahweh, not just his misogyny, on which the xenophobia of biblical Israel is founded. We have seen that the ancient peoples always ensured that their gods were compatible or in good terms, making cultural and economic relations possible.
The authors of Deuteronomy were aware of the widespread idea that national gods were all under the authority of the Supreme Creator. But they altered it in typical fashion: âWhen the Most High (Elyown) gave the nations each their heritage, when he partitioned out the human race, he assigned the boundaries of nations according to the number of the children of God, but Yahwehâs portion was his people, Jacob was to be the measure of his inheritanceâ (32:8-9). In other words, among all nations, the very Father of humankind has picked one for himself, leaving the others under the care of lesser gods (angelic powers, for such is here the accepted meaning of âchildren of Godâ). That is the ultimate source of Jewish pride: âOf all the peoples on earth, you have been chosen by Yahweh your God to be his own peopleâ (7:6). And this people of his, Yahweh naturally wants to âraise higher than every other nation in the worldâ (28:1). Although he implicitly admits being the Father of all other national gods, he feels for them only a murderous hatred.
The essence of monotheistic Yahwism, which is a secondary development of tribalist Yahwism, is the exclusive alliance between the universal Creator and a peculiar people⊠Its specificity is less in the affirmation of a unique God as in the affirmation of a unique people. The one God is the side of the coin shown to the Goy to remind him his debt to the âinventors of monotheismâ; but the other side, the concept of chosen people, is what binds the Jewish community together, so that one can give up God without abandoning the exceptionality of the Jewish people.
And so, even while claiming to be the Creator of the universe and humanity, Yahweh remains a national, chauvinist god; that is the basis for the dissonance between tribalism and universalism which has brought up the âJewish questionâ throughout the ages. In fact, the Jewish conception of Yahweh parallels the historical process, for in the development of Yahwism, it is not the Creator of the Universe who became the god of Israel, but rather the god of Israel who became the Creator of the Universe. And so for the Jews, Yahweh is primarily the god of Jews, and secondarily the Creator of the Universe; whereas Christians, deceived by the biblical narrative, see things the other way round.
Having chosen for himself a single tribe among all the peoples, using unknown criteria, Yahweh plans on making of them not a guide, but a bane for the rest of humanity: âToday and henceforth, I shall fill the peoples under all heavens with fear and terror of you; whoever hears word of your approach will tremble and writhe in anguish because of youâ(Deuteronomy 2:25). The biblical stories are there to dramatize the message. Let us mention a few, taken from the cycles of Jacob, Moses, and David, all carrying the same trademark.
Sheshem, the son of Hamor, king of the Canaanite town of Sheshem, âfell in love with [Jacobâs daughter Dinah] and tried to win her heart,âthen âseized her and forced her to sleep with him.â Jacobâs sons âwere outraged and infuriated that Shechem had insulted Israel by sleeping with Jacobâs daughterâa thing totally unacceptable. Hamor reasoned with them as follows, âMy son Shechemâs heart is set on your daughter. Please allow her to marry him. Intermarry with us; give us your daughters and take our daughters for yourselves. We can live together, and the country will be open to you, for you to live in, and move about in, and acquire holdings.â Then Shechem addressed the girlâs father and brothers, âGrant me this favour, and I will give you whatever you ask. Demand as high a bride-price from me as you please, and I will pay as much as you ask. Only let me marry the girl.ââ Jacobâs sons then âgave Shechem and his father Hamor a crafty answer,â demanding that âyou become like us by circumcising all your males. Then we will give you our daughters, taking yours for ourselves; and we will stay with you to make one nation.â Hamor, trusting the good intentions of Jacobâs tribe, convinced all his male subjects to be circumcised. âNow on the third day, when the men were still in pain, Jacobâs two sons Simeon and Levi, Dinahâs brothers, each took his sword and advanced unopposed against the town and slaughtered all the males. They killed Hamor and his son Shechem with the sword, removed Dinah from Shechemâs house and came away. When Jacobâs other sons came on the slain, they pillaged the town in reprisal for the dishonouring of their sister. They seized their flocks, cattle, donkeys, everything else in the town and in the countryside, and all their possessions. They took all their children and wives captive and looted everything to be found in the housesâ (Genesis 34:1-29).
Second example: In Mosesâ time, when the kings of Heshbon and Bashan wanted to prevent the Hebrews from entering their territory, the Hebrewsâcaptured all his towns and laid all these towns under the curse of destruction: men, women and children, we left no survivors except the livestock which we took as our booty, and the spoils of the captured townsâ (Deuteronomy 2:34-35).
It is nothing compared to what King David did to the people of Rabba, after having sacked their town and âcarried off great quantities of bootyâ: âAnd he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. And David and all the people returned unto Jerusalemâ (2Samuel 12:31). The episode is repeated in 1Chronicles 20:3: âAnd he brought forth the people that were therein, and cut them with saws, and with harrows of iron, and with axes. Even so dealt David with all the cities of the children of Ammon.â I have quoted here from the King James Revised Version. Significantly, this episode has been fraudulently retranslated after 1946. We now read in the Revised Standard Version: âAnd he brought forth the people who were in it, and set them to labor with saws and iron picks and iron axes, and made them toil at the brickkilns.â And in the Catholic New Jerusalem Bible: âAnd he expelled its inhabitants, setting them to work with saws, iron picks and iron axes, employing them at brickmaking.â This new rendering makes the story politically correct, but highly improbable, since iron tools were never needed to make bricksâcertainly not axes, picks and sawsâbut made deadly weapons that no victor in his right mind would distribute to the men he has just vanquished.
The war code established by Yahweh makes a distinction between the cities outside and those within the territory given to his people: in the first, âyou will put the whole male population to the sword. But the women, children, livestock and whatever the town contains by way of spoil, you may take for yourselves as booty. You will feed on the spoils of the enemies whom Yahweh your God has handed over to you.â In the nearby towns, on the other hand, âyou must not spare the life of any living thing,â men and women, young and old, children and babies, and even livestock, âso that they may not teach you to do all the detestable things which they do to honour their godsâ (Deuteronomy 20:13-18). So, in Jericho, âThey enforced the curse of destruction on everyone in the city: men and women, young and old, including the oxen, the sheep and the donkeys, slaughtering them allâ (Joshua 6:21).
The city of Ai met the same fate: its inhabitants were all slaughtered, twelve thousand of them,âuntil not one was left alive and none to flee. [âŠ] When Israel had finished killing all the inhabitants of Ai in the open ground, and in the desert where they had pursued them, and when every single one had fallen to the sword, all Israel returned to Ai and slaughtered its remaining populationâ (8:22-25). Women were not spared, and âFor booty, Israel took only the cattle and the spoils of this townâ (8:27). In the whole land, Joshua âleft not one survivor and put every living thing under the curse of destruction, as Yahweh, god of Israel, had commandedâ (10:40).
Same program for the nomadic tribe of the Amalekites, the first enemy the Hebrews faced during the Exodus from Egypt and Canaan. In a cynically paradoxical formulation, Yahweh asked Moses: âWrite this down in a book to commemorate it, and repeat it over to Joshua, for I shall blot out all memory of Amalek under heavenâ (Exodus 17:14). The idea is repeated in Deuteronomy 25:19: âWhen Yahweh your God has granted you peace from all the enemies surrounding you, in the country given you by Yahweh your God to own as your heritage, you must blot out the memory of Amalek under heaven. Do not forget.â The mission fell to Saul in 1Samuel 15: âI intend to punish what Amalek did to Israelâlaying a trap for him on the way as he was coming up from Egypt. Now, go and crush Amalek; put him under the curse of destruction with all that he possesses. Do not spare him, but kill man and woman, babe and suckling, ox and sheep, camel and donkey.â Thus spoke Yahweh Sabaot, the divinely spiteful, by way of the prophet Samuel. Since Saul spared King Agag âwith the best of the sheep and cattle, the fatlings and lambs,â Yahweh repudiates him: âI regret having made Saul king, since he has broken his allegiance to me and not carried out my orders.â Yahweh withdrew Saulâs kingship and Samuel âbutcheredâ Agag (âhewed Agag in pieces,â in the Revised Standared Version, faithfully translating the Hebrew verb shsf). Despite this theoretically perfect biblical genocide, the Jews never ceased to identify their enemies with Amalekites. Flavius Josephus, writing for the Romans, recognizes them in the Arabs of Idumea. Later, Amalek came to be associated, like his grandfather Esau, with Rome and therefore, from the fourth century onwards, with Christianity. The âbad guyâ of the Book of Esther, Haman, is referred to repeatedly as an Agagite, that is, a descendant of the Amalekite king Agag. That is why the hanging of Haman and his ten sons and the massacre of 75,000 Persians are often conflated in Jewish tradition with the extermination of the Amalekites and brutal execution of their king. The Torah reading on the morning of Purim is taken from the account of the battle against the Amalekites, which ends by the conclusion that âYahweh will be at war with Amalek generation after generationâ (Exodus 17:16)[1].
When the people, under Mosesâs guidance, settled temporarily in the country of Moab (or Midian) in Transjordania, some married Moabite (Midianite) women, who âinvited them to the sacrifices of their godsâ (Numbers 25:2). Such abomination required âthe vengeance of Yahweh on Midian.âAnd so, instructed by Yahweh as always, Moses formed an army and ordered them to âput every [Midianite] male to death.â However, the soldiers were guilty of taking âthe Midianite women and their little ones captive,â instead of slaughtering them. Moses âwas enraged with the officers of the armyâ and rebuked them: âWhy have you spared the life of all the women? They were the very ones who [âŠ] caused the Israelites to be unfaithful to Yahweh. [âŠ] So kill all the male children and kill all the women who have ever slept with a man; but spare the lives of the young girls who have never slept with a man, and keep them for yourselves.â At the end of the day, âThe spoils, the remainder of the booty captured by the soldiers, came to six hundred and seventy-five thousand sheep and goats, seventy-two thousand head of cattle, sixty-one thousand donkeys, and in persons, women who had never slept with a man, thirty-two thousand in all,â not to mention âgold, silver, bronze, iron, tin and leadâ (Numbers 31:3-31).
And we would be in error if we believed that the message of the prophets, most of whom were priests, softens the violence of the historical books: âFor this is the Day of Lord Yahweh Sabaoth, a day of vengeance when he takes revenge on his foes: the sword will devour until gorged, until drunk with their blood,â forsees Jeremiah as reprisals against Babylon. For Yahweh promises through him âan end of all the nations where I have driven you,â which includes Egypt (Jeremiah 46:10-28). âYahwehâs sword is gorged with blood, it is greasy with fat,â says Isaiah, on the occasion of âa great slaughter in the land of Edomâ (Isaiah 34:6). Zechariah prophecies that Yahweh will fight âall the nationsâ allied against Israel. In a single day, the whole earth will become a desert, with the exception of Jerusalem, which will âstand high in her place.â Zechariah seems to have envisioned what God could do with nuclear weapons: âAnd this is the plague with which Yahweh will strike all the nations who have fought against Jerusalem; their flesh will rot while they are still standing on their feet; their eyes will rot in their sockets; their tongues will rot in their mouths.â It is only after the carnage that the world will finally find peace, providing they worship Yahweh; then âthe wealth of all the surrounding nations will be heaped together: gold, silver, clothing, in vast quantity. [âŠ] After this, all the survivors of all the nations which have attacked Jerusalem will come up year after year to worship the King, Yahweh Sabaoth, and to keep the feast of Shelters. Should one of the races of the world fail to come up to Jerusalem to worship the King, Yahweh Sabaoth, there will be no rain for that oneâ (Zechariah 14). The prophetic dream of Israelânightmare of the nationsâis very clearly a supremacist and imperial project. There is indeed, in Isaiah, the hope of world peace, when the peoples of the earth âwill hammer their swords into ploughshares and their spears into sickles. Nation will not lift sword against nation, no longer will they learn how to make warâ (Isaiah 2:4). But that day will only come when all nations pay homage to Zion. In those glorious days, says Yahweh to his people in the Second Isaiah, kings âwill fall prostrate before you, faces to the ground, and lick the dust at your feet,â whereas Israelâs oppressors will âeat their own flesh [and] will be as drunk on their own bloodâ (49:23-26); âFor the nation and kingdom that will not serve you will perish, and the nations will be utterly destroyedâ (60:12); âStrangers will come forward to feed your flocks, foreigners be your ploughmen and vinedressers; but you will be called âpriests of Yahwehâ and be addressed as âministers of our God.â You will feed on the wealth of nations, you will supplant them in their gloryâ (61:5-6); âYou will suck the milk of nations, you will suck the wealth of kingsâ (60:16).
Certainly all these past and future genocides perpetrated in the name of Yahweh are imaginary, but the psychological effect produced by their accumulation ad nauseum on the chosen people is not, especially since some are commemorated ritually. It is to celebrate the massacre of seventy-five thousand Persians slaughtered by the Jews in one day that Mordecai, the secondary hero of the Book of Esther, âa man held in respect among the Jews, esteemed by thousands of his brothers, a man who sought the good of his people and cared for the welfare of his entire raceâ (10:3), establishes Purim, a month before Easter. Emmanuel Levinas would have us believe that âJewish consciousness, formed precisely through contact with this moral hardness, has learned the absolute horror of blood.â[2] Itâs a bit like claiming that the virtual violence of video games will eventually make our children less violent. Was it not on the day of Purim, February 25th, 1994, that Baruch Goldstein massacred with a submachine gun twenty-nine pious Muslims at the tomb of Abraham? Has his grave not become a place of pilgrimage for Orthodox Jews?[3]
The Plunder of the Nations
âFeeding on the wealth of the nationsâ is the destiny of the Jewish nation, says the prophet (Isaiah 61:6). It is also the way it was first created, for plundering is the essence of the Conquest of Canaan, according to Deuteronomy 6:10-12: âWhen Yahweh has brought you into the country which he swore to your ancestors Abraham, Isaac and Jacob that he would give you, with great and prosperous cities you have not built, with houses full of good things you have not provided, with wells you have not dug, with vineyards and olive trees you have not planted, and then, when you have eaten as much as you want, be careful you do not forget Yahweh who has brought you out of Egypt, out of the place of slave-labour.â
Gentiles, Canaanites or other, are no different from their belongings in Yahwehâs eyes, and can therefore become the property of Hebrews. âThe male and female slaves you have will come from the nations around you; from these you may purchase male and female slaves. As slaves, you may also purchase the children of aliens resident among you, and also members of their families living with you who have been born on your soil; and they will become your property, and you may leave them as a legacy to your sons after you as their perpetual possession. These you may have for slaves; but you will not oppress your brother-Israelitesâ (Leviticus 25:44-46).Note that, from the historianâs point of view, the prohibition proves the practice (there is no need to legislate on something that doesnât exist), and the story of Joseph is here to illustrate that a Jew sold as slave by other Jews was not inconceivable.
While waiting for the fulfilment of their imperial destiny, the chosen people can, even more effectively, exercise their incomparable mastery of monetary mechanisms. One of the revolutionary contributions of biblical religion in the world is the transformation of money from a means of exchange to a means of power and even war. In every civilization that has reached the stage of monetary trade, lending at interest, which makes money a commodity in itself, was seen as a moral perversion and a social danger. Aristotle condemns usury in his Politics as the âmost unnaturalâ activity because it gives money the ability to produce itself out of nothing, and thereby take on a quasi-spiritual, supernatural character. Around the same time, Deuteronomy prohibited the practice, but only between Jews: âYou may demand interest on a loan to a foreigner, but you must not demand interest from your brotherâ (23:21).[4] During the Jubilee, every seven years, any creditor must remit his Jewish neighborâs debt. But not the strangerâs: âA foreigner you may exploit, but you must remit whatever claim you have on your brotherâ (15:3). As far as we know, the Yahwist priests were the first to conceive of enslaving entire nations through debt: âIf Yahweh your God blesses you as he has promised, you will be creditors to many nations but debtors to none; you will rule over many nations, and be ruled by noneâ (15:6).
[1] Elliott Horowitz, Reckless Rites: Purim and the Legacy of Jewish Violence, Princeton University Press, 2006, p. 122-125, 4.
[2] Emmanuel Levinas, Difficile LibertĂ©, quoted in HervĂ© Ryssen, Les EspĂ©rances planĂ©tariennes, Ăditions Baskerville, 2005, p. 308.
[3] Hervé Ryssen, Les Espérances planétariennes, op. cit., p. 301.
[4] Also Exodus 22:24 and Leviticus 25:35-37.
Dr. Kevin Barrett, a Ph.D. Arabist-Islamologist is one of Americaâs best-known critics of the War on Terror.
He is the host of TRUTH JIHAD RADIO; a hard-driving weekly radio show funded by listener subscriptions at Substack and the weekly news roundup FALSE FLAG WEEKLY NEWS (FFWN).
He also has appeared many times on Fox, CNN, PBS, and other broadcast outlets, and has inspired feature stories and op-eds in the New York Times, the Christian Science Monitor, the Chicago Tribune, and other leading publications.
Dr. Barrett has taught at colleges and universities in San Francisco, Paris, and Wisconsin; where he ran for Congress in 2008. He currently works as a nonprofit organizer, author, and talk radio host.
VT Condemns the ETHNIC CLEANSING OF PALESTINIANS by USA/Israel
$280+ BILLION US TAXPAYER DOLLARS INVESTED since 1948 in US/Israeli Ethnic Cleansing and Occupation Operation150B direct "aid" and $ 130B in "Offense" contracts
Source: Embassy of Israel, Washington, D.C. and US Department of State.
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