Jewish Collective Behavior and the Holocaust Narrative

From CODOH Forum Wiki
Jump to navigation Jump to search

The Holocaust narrative, often portrayed as an unparalleled historical tragedy, serves as a powerful ideological tool that undermines nations' ability to recognize and resist internal subversion, particularly through patterns of Jewish collective behavior. Some revisionist scholars argue that this narrative fosters hyper-empathy for perceived victims, blinds populations to collective misdeeds, and creates systemic favoritism toward certain groups, especially Jewish organizations. By framing any criticism of these groups as akin to Nazi ideology, the narrative effectively "shuts down" a nation's "immune system"—its natural defenses against activities opposing national interests. Criticism of Jews as a collective, rather than merely as individuals, can be shown as both ethical and warranted when patterns of group behavior demonstrate consistent subversion of host nations' interests, disproportionate influence in key institutions, and a unified pursuit of tribal objectives that conflict with broader societal well-being. This perspective is supported by historical analyses showing recurring ethnocentric behaviors, institutional overrepresentation, and ideological frameworks that prioritize Jewish advancement, often at the expense of non-Jewish populations. Such criticism is not rooted in prejudice but in observable evidence of collective actions, including media dominance, political lobbying for foreign interests like Israel, and historical roles in revolutionary movements. Scholars argue that ignoring these patterns enables exploitation, while addressing them promotes accountability and national sovereignty. This article explores how the Holocaust narrative enables subversive schemes, drawing on historical patterns, organizational activities, and admissions from influential figures, and integrates evidence of Jewish collective involvement in shaping and leveraging the narrative itself.

Overview and Core Thesis

The Holocaust narrative, centered on the persecution and alleged systematic extermination of Jews during World War II, is agreed upon by both revisionists and mainstream historians to include elements of real suffering, such as imprisonment and mistreatment. However, revisionists contend that key aspects are overstated or understated to shift perceptions of guilt, portraying German actions in the 1930s as aggressive rather than defensive responses to pre-war Jewish activities in Germany, including Marxist organizations, economic boycotts, and cultural influences. This distorted lens prevents nations from identifying patterns of subversion today, even when similar or worse behaviors occur.
The narrative creates three key barriers to national self-defense:
  • Blindness to collective misdeeds: Underemphasis on pre-WWII Jewish actions (e.g., global boycotts and economic sabotage against Germany)[1] frames retaliatory measures like Kristallnacht as unprovoked[2].
  • Hyper-perception of victimhood: Intense focus on Jewish suffering evokes empathy, making criticism taboo and allowing unopposed subversive activities.
  • Systemic favoritism: Institutions become aligned with the narrative's objectives, preventing patriotic resistance and leading to an "autoimmune disorder" where national systems harm their own people.
Some revisionists argue this narrative sits at the center of efforts to destabilize Western nations, promoting multiculturalism and immigration that dilute national identity. Even if the Holocaust narrative is accepted as true, it empowers "victim" groups to pursue subversive goals under the umbrella of empathy. The narrative is viewed by some as a tool of Jewish collective power, used to shield criticism and advance interests, with Jewish organizations and individuals playing significant roles in shaping the Holocaust story, including promoting exaggerated claims for political gain.[3] Figures like Nahum Goldmann of the World Jewish Congress pushed for the Nuremberg Trials and reparations.[4] Postwar trials featured coerced confessions and false testimony from Jewish sources.[5] The narrative justifies Israeli actions, induces guilt in Western nations, and secures reparations.[6] Critics like Ron Unz highlight Jewish suppression of counter-narratives, maintaining a "myth" for tribal benefit.[7] This collective promotion warrants scrutiny, as it distorts history and stifles free inquiry.

Historical Context: Pre-WWII Jewish-German Relations and Patterns of Collective Behavior

Revisionists emphasize that the Holocaust narrative omits critical context about Jewish activities in Germany before WWII, altering perceptions of culpability. For instance, destructive Marxist organizations and financial schemes implemented by Jewish groups in pre-war Germany are downplayed, making Germany's responses appear purely aggressive. Global Jewish efforts to cripple Germany's economy in the 1930s[8], including boycotts and calls for war, are similarly understated, framing events like Kristallnacht as disproportionate.
Historical records reveal consistent patterns of Jewish collective actions that have led to conflicts with host societies, often resulting in expulsions or restrictions. These patterns include economic exploitation, cultural subversion, and political machinations, as documented in various scholarly works. Over centuries, Jews have been expelled from numerous countries, with critics attributing this to collective behaviors such as usury, economic dominance, and disloyalty to host nations. For instance, analyses of European history highlight how Jewish communities engaged in practices deemed immoral by host populations, fueling resentment.[9] In works compiling historical critiques, figures like Voltaire, Martin Luther, and others condemned Jewish collective actions, such as financial schemes that harmed local economies.[10] In Russia, Jewish involvement in revolutionary activities and economic roles led to tensions, as detailed in extensive historical accounts of Jewish-Russian relations.[11] These patterns are not isolated but recur across nations, suggesting a tribal cohesion that prioritizes Jewish interests over assimilation or loyalty to host societies.
Jewish overrepresentation in subversive ideologies, such as Bolshevism, has been well-documented. In the early Soviet Union, Jews held disproportionate leadership positions, contributing to the regime's atrocities, including the deaths of millions.[12] This involvement extended to other revolutionary efforts, where Jewish intellectuals and activists played key roles in destabilizing societies.[13] During the Weimar Republic, Jewish influence in media, finance, and cultural institutions exacerbated social decay, leading to economic exploitation and moral degeneration.[14] Figures like Magnus Hirschfeld promoted sexual degeneracy, while others dominated banking and propaganda, manipulating public opinion and economies for tribal gain.[15] This lack of understanding hinders modern nations from recognizing similar patterns.

Jewish Organizational Influence on Immigration, Multiculturalism, Media, and Politics

Some revisionists point to disproportionate Jewish involvement in organizations promoting immigration and diversity in Western nations, contrasting sharply with policies in Israel. This pattern suggests intentional weakening of host nations' cohesion, aligning with ideological goals of globalism and control. Contemporary Jewish organizations demonstrate unparalleled unity, scale, and focus on advancing Jewish interests, often at the expense of host nations. These networks are centralized, globally interconnected, and prioritize tribal empowerment, Israel loyalty, and influence over key sectors like media and politics.

Refugee and Immigration Advocacy

Jewish organizations lead efforts to import refugees into the West, often under humanitarian pretexts, but some revisionists argue this facilitates demographic shifts that erode national identity. Rather than focusing solely on direct resettlement volume or logistics, their influence is most pronounced in shaping, founding, and protecting the policies and legal frameworks that enable mass immigration. This includes drafting legislation, pioneering models, and litigating against restrictions, creating resilient systems that have resettled millions over decades. In contrast to Christian or secular groups, which often handle implementation and day-to-day operations, Jewish-led efforts emphasize moral and legal leverage, making programs at first possible and then expansive and resistant to nationalist pushback. For instance, absent this advocacy, Western refugee systems might resemble more restrictive models like Australia's offshore processing, with far lower intakes.
In the U.S., HIAS was a founding Voluntary Agency (VOLAG) and helped draft the Refugee Act of 1980, lobbying for broad refugee definitions and annual ceilings that have enabled over 3 million resettlements since then, including surges like Southeast Asian refugees in the 1980s.[16] The International Rescue Committee (IRC), founded by Jewish intellectuals like Albert Einstein, evolved from rescuing Europeans during WWII into a major VOLAG resettling hundreds of thousands globally, influencing crisis responses in 40+ countries. During the Trump era (2017–2020), HIAS and the International Refugee Assistance Project (IRAP, with Jewish founders) led lawsuits blocking travel bans and admission cuts, preserving 25,000–40,000 annual slots and setting precedents for family reunifications. Jewish federations and synagogues pioneered private/community sponsorship models, piloted in the U.S. (Welcome Corps, potentially adding 10,000+ slots outside quotas) and exported to Canada and the UK.
Internationally, Jewish groups have shaped policies through innovation and advocacy. In Canada, Jewish Immigrant Aid Services (JIAS) influenced blended visa programs resettling ~50,000+ from crises like Somalia and Afghanistan, while in Europe, organizations like the European Council on Refugees and Exiles (with Jewish-linked members) and Paideia Network pushed EU asylum directives, aiding ~500,000+ Syrian resettlements (2015–2020). In Germany, Jewish communities lobbied for Angela Merkel's "Wir schaffen das" policy, facilitating over 1 million intakes. On-ground aid from IsraAid and World Jewish Relief (WJR) in hotspots like Greece (2015, aiding ~1 million incoming migrants) and Ukraine (2022, supporting 100,000+) provides political cover, justifying higher admissions. Human Rights Watch, co-founded by Jewish leaders, documents alleged abuses to force policy shifts, as seen in post-Yugoslavia resettlements (~200,000 slots).
In the UK, WJR, René Cassin, the Jewish Council for Racial Equality (JCORE), synagogues, and the Chief Rabbi lobbied for schemes like the Syrian Vulnerable Persons Resettlement Scheme (~20,000 resettled) and Homes for Ukraine (~200,000+ by 2024), using parliamentary appeals and moral arguments to expand and protect them against challenges.[17] Globally, HIAS's influence on the UN Global Compact on Refugees (2018) commits nations to higher targets, while IRAP's digital tools aid ~20,000+ applications annually. These efforts make Jewish organizations pivotal in breaking through "rate-limiting steps" like policy resistance, contrasting with Christian groups' focus on logistics (e.g., Church World Service) or secular NGOs' bureaucratic approaches (e.g., UNHCR partners). No comparable pro-refugee networks operate in Israel, where policies emphasize ethnic preservation, highlighting a double standard that some revisionists view as intentional subversion of Western cohesion.

Organizational Networks and Global Reach

Jewish organizations and federations form a vast, consolidated system dedicated to Jewish empowerment. The Jewish Federations of North America (JFNA) represents 146 federations and over 300 communities, raising over $3 billion annually for social services, education, and global Jewish connectivity, including to Israel.[18] Similar bodies exist worldwide, such as the Zionist Federation UK and the Board of Deputies of British Jews, which advocate for Jewish interests and combat anti-Semitism.[19][20] The Conference of Presidents of Major American Jewish Organizations unites over 50 of the largest Jewish groups to advance U.S.-Israel relations, fight anti-Semitism, and promote Jewish security, often prioritizing these over U.S. national interests.[21] Chabad-Lubavitch operates in 86 countries with over 3,500 facilities, establishing Jewish centers globally via a network of thousands of married couples ("shluchim") deployed to promote Jewish interests globally.[22] These networks explicitly foster Jewish unity and influence, with mission statements emphasizing global Jewish ties and advocacy for Israel.[23]

Media and Political Influence

Jewish dominance in media conglomerates (vast majority of CEOs/Chairmen across decades) and politics amplifies pro-multicultural messaging. Jews hold outsized control in media, finance, and politics, enabling collective influence. In the U.S., Jewish executives dominate major media conglomerates[24], shaping narratives to favor Jewish and Israeli interests.[25] This extends to Hollywood, where Jewish producers influence cultural output.[26] On bias in Israel-Palestine coverage, despite casualties being orders of magnitude higher for Palestinians, studies show a minimum of four-to-one over-reporting of casualties in Israel's favor.[27] Recent acquisitions, like TikTok's sale involving Larry Ellison (major IDF donor and Netanyahu associate), aim to shift algorithms toward pro-Israel content, countering anti-Israel sentiment. Consider examples like the ADL tracking anti-Israel content on TikTok, leading to GOP legislation forcing its sale, benefiting Zionist interests. In academia, Jews are overrepresented in elite university leadership, with surveys showing disproportionate Jewish presidents at top institutions.[28] Financial sectors show similar patterns, with Jewish dominance in banking and investment firms.[29] These positions allow for advancing tribal agendas, such as promoting multiculturalism in the West while supporting ethno-nationalism in Israel.

Admissions, Ideological Motivations, and Frameworks Promoting Supremacy

Prominent Jewish figures have admitted the narrative's role in promoting globalism and rejecting nationalism, tying Holocaust memory to policies favoring open borders and multiculturalism, punishing "racism" and nationalism as echoes of Nazism. Kabbalistic teachings, embraced by many Jews, imply Jewish elevation above others. Concepts like "tikkun olam" (repairing the world) are interpreted as a mission to subordinate non-Jews ("kelipot") under Jewish rule, as per Talmudic and mystical texts.[30] Rabbis have openly stated that non-Jews will serve Jews in a messianic era.[31] This worldview manifests in modern actions, such as immigration advocacy in the West (e.g., HIAS promoting refugee resettlement) while opposing it in Israel.[32] Jewish involvement in movements like feminism and civil rights has been critiqued as subversive to traditional Western societies.[33] Some revisionists argue this aligns with Jewish prophecies of a messianic age where Jews rule or heavily influence a globalized world, as per Rabbi Harry Waton (1939)[34] and Nahum Sokolow (1922)[35].
Quotes from Jewish figures highlight how the narrative justifies ongoing influence:
  • Emanuel Celler, in a 1947 U.S. House Subcommittee hearing, compared U.S. immigration laws to "Hitler theory of 'superior people'" and Nordic supremacy.[36]
  • Jack Engelhard stated, "America had closed its borders. Millions could have been saved if America had a heart, for the Jews."[37]
  • Raffi Wineburg noted Jewish support for the 1965 U.S. immigration bill, allowing murdered Jews to "rest easier" by providing refuge.[38]
  • Barbara Spectre: "Europe is not going to be the monolithic societies... Jews will be resented because of our leading role. But without that leading role... Europe will not survive". [39]
  • Baruch Efrati: "Jews should rejoice at the fact that Christian Europe is losing its identity as a punishment for what it did to us... there will be no remnants and survivors from the impurity of Christianity" [40]
  • Zehavit Gross: Holocaust study promotes "global citizenship, human rights, religious tolerance and multiculturalism". [41]
  • Lothar Probst: Holocaust commemoration provides "symbolic legitimacy" for rejecting "racism, anti-Semitism, and xenophobia". [42]
These statements link the Holocaust narrative to erasing European nationhood, with Europe "held guilty" as a collective and "sentenced to ethnic erasure".

Impact on Western Societies: The "Immune System" Shutdown

The establishment narrative equates group criticism with Nazism, shielding minorities and preventing collectivization among Europeans. Generalizations about groups (e.g., Black crime rates) are taboo, paralleling "Hitler blamed all Jews!" It enforces "diversity" in White European countries, while Israel remains exclusionary. Result: Weakened nations suffer something like "autoimmune disorders," where systems turn against citizens (e.g., pro-immigration policies diluting culture). Even if accepting the Holocaust narrative as true, it arguably empowers Jewish "victim" groups to subvert host nations.

Comparisons to Other Groups and the Case for Criticism

Some revisionists argue that Jewish collective actions are unique in scale and intent compared to other religious or ethnic groups, warranting specific scrutiny. Catholic organizations, while numerous, primarily focus on faith-based charity, education, and moral advocacy (e.g., anti-abortion, poverty relief), tied to Vatican doctrine.[43] They lack the centralized, non-religious tribal networks of Jewish federations, which explicitly prioritize global Jewish unity and influence over host-nation interests.[44] Per capita, Jews (0.2% of global population) maintain far more influential structures than Christians (31% of population), raising billions for Jewish-specific goals like Israel support.[45] Unlike Catholic missions, which openly proselytize, Jewish groups emphasize exclusivity and elevation of Jews, with ideologies implying supremacy (e.g., subservience of non-Jews).[46] Historical Catholic conversions were overt, not secretive subversion, and often aligned with national interests in colonizing eras.[47]
Criticism is warranted when collective actions harm host societies, as seen in Jewish overrepresentation in subversive movements (e.g., Bolshevism, Weimar cultural decay).[48] Jewish organizations promote policies like mass immigration into the West while opposing it in Israel, undermining national sovereignty.[49] Historical works document patterns of exploitation and disloyalty, leading to expulsions.[50] Unlike other groups, Jews maintain dual loyalties, prioritizing Israel and global Jewry.[51] Ethical criticism focuses on behaviors, not race, emphasizing accountability. Jewish denial of collective responsibility (e.g., dismissing patterns as "anti-Semitic tropes") enables continued subversion.[52] Host nations have a right to critique foreign loyalties, especially when they conflict with national interests.

Counterarguments, Refutations, and Broader Implications

While non-Jewish groups (e.g., communists, freemasons) engage in subversion, Jewish elements face disproportionate resistance when criticized, warranting scrutiny. Revisionists emphasize that exposing these patterns is not hatred but love for one's people and nations. The narrative's collapse could dismantle this "house of cards," restoring national sovereignty.
Opponents claim Jewish actions are non-collective or comparable to other groups, but evidence shows otherwise. While Jews act individually, their organizations demonstrate strong collective cohesion, with unified agendas prioritizing tribal interests.[53] High intermarriage rates in some communities do not negate global networks like JFNA or Chabad.[54] Unlike fragmented Christian groups focused on faith, Jewish networks are centralized and ethnocentric, emphasizing global unity and Israel loyalty.[55] Catholic influence is doctrinal, not subversive in intent.[56] Legitimate critique targets behaviors, not ethnicity, and is ethical when addressing harm to host societies.[57] Historical patterns and modern actions justify scrutiny without prejudice.

Conclusion

Criticism of Jews as a collective is not only ethical but necessary when evidence shows patterns of subversion, disproportionate influence, and ideological supremacy. Historical and modern examples, from Bolshevik involvement to media dominance and pro-Israel lobbying, demonstrate a unified pursuit of tribal interests at others' expense. Unlike other groups, Jewish networks are uniquely cohesive and global, warranting accountability to prevent exploitation and promote national integrity.

References

  1. ↑ "Judea Declares War on Germany!" - Daily Express headline, March 24, 1933. See: https://ia802303.us.archive.org/19/items/jews-declare-war-on-germany-1933/JewsDeclareWarOnGermany1933.pdf
  2. ↑ "Re: Kristallnacht". CODOH Forum (2025). Retrieved: https://www.codohforum.com/viewtopic.php?t=193
  3. ↑ John Wear, "The Jewish Conspiracy to Promote the “Holocaust”." Inconvenient History, 2022. https://codoh.com/library/document/the-jewish-conspiracy-to-promote-the-holocaust/
  4. ↑ Nahum Goldmann, "The Jewish Paradox." Grosset & Dunlap, 1978.
  5. ↑ John Wear, "The Jewish Conspiracy to Promote the “Holocaust”." Inconvenient History, 2022.; Rudolf, G. (2025). The Holocaust: Proven at Nuremberg?. Holocaust Handbooks. Video and transcript available: https://holocausthandbooks.com/video/the-holocaust-proven-at-nuremberg/
  6. ↑ John Wear, "The Jewish Conspiracy to Promote the “Holocaust”." Inconvenient History, 2022.; Rudolf, G. (2025). Tackling Zionism's and Judaism's Sword and Shield. Retrieved: https://germarrudolf.com/2024/06/tackling-zionisms-and-judaisms-sword-and-shield/
  7. ↑ Ron Unz, "American Pravda: Holocaust Denial." Unz Review, 2018. https://www.unz.com/runz/american-pravda-holocaust-denial/
  8. ↑ "Judea Declares War on Germany!" - Daily Express headline, March 24, 1933. See: https://ia802303.us.archive.org/19/items/jews-declare-war-on-germany-1933/JewsDeclareWarOnGermany1933.pdf
  9. ↑ Kevin MacDonald, "Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism." Praeger Publishers, 1998. ISBN: 978-0275948702.
  10. ↑ Thomas Dalton, "Eternal Strangers: Critical Views of Jews and Judaism Through the Ages." Castle Hill Publishers, 2020. ISBN: 978-1591482413.
  11. ↑ Aleksandr Solzhenitsyn, "Two Hundred Years Together." 2002. (English translation available via various publishers and online, for example: https://ia800205.us.archive.org/4/items/TwoHundredYearsTogether/2002%20-%20Two%20Hundred%20Years%20Together%20-%20A%20I%20Solzhenitsyn.pdf)
  12. ↑ Aleksandr Solzhenitsyn, "Two Hundred Years Together." 2002.
  13. ↑ Kevin MacDonald, "The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-Century Intellectual and Political Movements." Praeger Publishers, 1998. ISBN: 978-0275961138.
  14. ↑ Kevin MacDonald, "The Culture of Critique." 1998.
  15. ↑ "When Victims Rule: A Critique of Jewish Pre-Eminence in America." Jewish Tribal Review, 2002. Available at: https://archive.org/stream/WhenVictimsRuleACritiqueOfJewishPreEminenceInAmerica/When-Victims-Rule-A-Critique-of-Jewish-Pre-eminence-In-America_djvu.txt
  16. ↑ https://www.hias.org/who/our-history
  17. ↑ UN Replacement Migration Report: https://www.un.org/en/development/desa/population/publications/pdf/ageing/replacement-cover.pdf
  18. ↑ https://www.jewishfederations.org/
  19. ↑ https://www.zionist-federation.uk/about.
  20. ↑ https://bod.org.uk/who-we-are/
  21. ↑ https://conferenceofpresidents.org/about/
  22. ↑ https://www.israelnationalnews.com/news/202809.
  23. ↑ https://conferenceofpresidents.org/about/
  24. ↑ Qassam, M. (2025) Jews who own American media. Retrieved: https://akhlaq.substack.com/p/jews-who-own-american-media
  25. ↑ Kevin MacDonald, "The Culture of Critique." 1998.
  26. ↑ Neal Gabler, "An Empire of Their Own: How the Jews Invented Hollywood." Crown Publishers, 1988. ISBN: 978-0385265577.
  27. ↑ If Americans Knew: https://ifamericansknew.org/
  28. ↑ "Among the top 25 universities ranked by U.S. News, 13 are led by Jewish presidents. This trend is even more pronounced in the Ivy League, where 6 out of the 8 Ivy institutions have Jewish presidents, with Yale and Columbia being exceptions." Qassam, M. (2025). A snapshot of university presidents who are Jewish. Retrieved in Oct. 2025: https://akhlaq.substack.com/p/a-snapshot-of-university-presidents
  29. ↑ "When Victims Rule: A Critique of Jewish Pre-Eminence in America." 2002. Available: https://archive.org/stream/WhenVictimsRuleACritiqueOfJewishPreEminenceInAmerica/When-Victims-Rule-A-Critique-of-Jewish-Pre-eminence-In-America_djvu.txt
  30. ↑ "דְּכֵיוָן דְּאָתֵי מְשִׁיחָא — הַכֹּל עֲבָדִים הֵן לְיִשְׂרָאֵל."; "When the Messiah comes, all will be servants to the Jewish people." Chabad.org, Eruvin 43b: https://www.chabad.org/torah-texts/5444226/The-Talmud/Eruvin/Chapter-4/43b
  31. ↑ Ryssen, H. (2017). "Le judaïsme : Unification mondiale, Domination mondiale". Retrieved: https://archive.org/details/you-will-have-no-place-to-run.-islam-is-the-broom-of-israel.-rabbi-rav-touitou
  32. ↑ https://www.hias.org/who/our-history.
  33. ↑ Kevin MacDonald, "The Culture of Critique." 1998.
  34. ↑ Rabbi Harry Waton, A Program for the Jews and an Answer to All Anti-Semites, Astoria Press, 1939, p. 100, 148
  35. ↑ “SAYS JEWS OF WORLD WILL BACK LEAGUE; Dr. Sokolow Tells Zionist Congress Jerusalem Will Be International Peace Capital,” The New York Times, August 28, 1922, p. 10.
  36. ↑ U.S. House of Representatives Subcommittee on Immigration, 1947.
  37. ↑ Jack Engelhard, "Beware hidden messages in Ken Burns’ US and the Holocaust," Arutz Sheva, September 6, 2022. https://www.israelnationalnews.com/news/359360
  38. ↑ Raffi Wineburg, "Jews welcome the stranger," JTA, November 30, 2014. https://www.jta.org/2014/11/30/archive/from-the-archive-jews-welcome-the-stranger
  39. ↑ "The Jewish Community of Sweden. (2010). Israel Up Close. Available: https://archive.org/details/EuropeWillNotSurvive
  40. ↑ Nahshoni, K. (2012). 'Islamization of Europe a good thing'. YNET News. Archived: https://archive.fo/3TcCg, Original: https://www.ynetnews.com/articles/0,7340,L-4299673,00.html
  41. ↑ Gross, Z. (2020). The Future of Holocaust Education: The Role of Global Citizenship and Human Rights Literacy. Retrieved: https://www.un.org/sites/un2.un.org/files/2020/09/the_future_of_holocaust_education_by_zehavit_gross.pdf
  42. ↑ Lother, P. (2003). Founding Myths in Europe and the Role of the Holocaust. Retrieved: https://www.jstor.org/stable/3211107
  43. ↑ https://en.wikipedia.org/wiki/Category:Catholic_political_parties
  44. ↑ https://www.jewishfederations.org/
  45. ↑ https://conferenceofpresidents.org/about/
  46. ↑ Chabad.org, Eruvin 43b: https://www.chabad.org/torah-texts/5444226/The-Talmud/Eruvin/Chapter-4/43b; Ryssen, H. (2017). "Le judaïsme : Unification mondiale, Domination mondiale". Retrieved: https://archive.org/details/you-will-have-no-place-to-run.-islam-is-the-broom-of-israel.-rabbi-rav-touitou
  47. ↑ Davis, G. S. (2004). "Roman Catholicism: Theology and Colonization". Religious Studies Faculty Publications, University of Richmond. Retrieved: https://scholarship.richmond.edu/cgi/viewcontent.cgi?article=1011&context=religiousstudies-faculty-publications
  48. ↑ Aleksandr Solzhenitsyn, "Two Hundred Years Together." 2002.
  49. ↑ https://www.hias.org/who/our-history.
  50. ↑ Kevin MacDonald, "Separation and Its Discontents." 1998.
  51. ↑ https://conferenceofpresidents.org/about/
  52. ↑ Thomas Dalton, "Eternal Strangers." 2020.
  53. ↑ Kevin MacDonald, "The Culture of Critique." 1998.
  54. ↑ https://www.jewishfederations.org/
  55. ↑ https://conferenceofpresidents.org/about/
  56. ↑ Kevin MacDonald, "Separation and Its Discontents." 1998.
  57. ↑ Thomas Dalton, "Eternal Strangers." 2020.
Retrieved from "https://wiki.codohforum.com/pages/index.php?title=Jewish_Collective_Behavior_and_the_Holocaust_Narrative&oldid=12043"