Zydokomuna are Real Jews Telushkin

Rebbe: The Life and Teachings of Menachem M. Schneerson, the Most Influential Rabbi in Modern History, by Joseph Telushkin. 2014

Top Jewish Communist Lazar Kaganovicz Remains a Jew. A Rarity: The Rebbe Supported Public School Prayer. Talmud: Attacking a Jew Equals Attacking God

A major theme of this book is Rebbe Schneerson as a Chasidic Jewish leader who systematically reached out to religiously-indifferent Jews, and who modeled the handling of disagreement with others in an agreeable manner. He was highly regarded in many circles, and had meetings with many prominent leaders, including Lech Walesa (p. 5).

JEWISH COMMUNISTS REMAIN JEWS—EVEN SCHNEERSON THOUGHT SO

Neo-Stalinist authors, notably Jan T. Gross, would have us believe that Jewish Communists were no longer Jews. In contrast, Telushkin provides the basis by which even Judaism-indifferent Jewish Communists DO remain Jews, “There is a concept in Yiddish known as the PINTELE YID, ‘the spark of Jewishness.’ This Yiddish phrase presumes that even in the most alienated of Jews there is a spark of Jewish feeling and, as is the case with any spark, it can be ignited into a fire.” (p. 23).
The author describes one of Stalin’s chief henchmen, “Lazar Kaganovich was among the horrific mass murderers of the twentieth century, a century already known for its large numbers of tyrannical killers. It is likely that Kaganovich brought about the deaths of more people than any other Jew in history…It was Kaganovich whom Stalin called upon to enforce the policy of forced starvation of KULAKS (relatively well-off peasants) in Ukraine, a policy that resulted in the deaths by killing and starvation of an estimated six million people.” (p. 229).

Kaganovich spurned the Rebbe’s calls for repentance, adhering instead to his old “Stalin is my god” ideation—one which enabled Lazar Kaganovich to carry out Stalin’s anti-Semitic policies and even to defend Stalin’s accusations of brother Mikhail being a Nazi spy (and future Nazi puppet government head after the anticipated fall of Moscow to the Wehrmacht in 1941). (p. 230).

NOT ONLY SOME CHRISTIANS BELIEVED THAT GOD WAS USING THE NAZIS TO PUNISH THE JEWS

The Satmar Rebbe, Yoel Teitelbaum, believed that the Holocaust was God’s punishment for the Jews’ sins. (p. 56, 545), as did Rabbi Eliezer Schach. (p. 143). Rebbe Schneerson suggested instead that God’s will was unfathomable. (p. 144).

THE SHOAH SHOULD NOT DOMINATE JEWISH SELF-IDENTITY

All in all, Schneerson did not emphasize the Holocaust. He preferred a positive approach to Judaism, and observed that focus by Jews on the Holocaust did not motivate them to lead Jewish lives. (pp. 115-116).

THE 1962 ENGEL V. VITALE PUBLIC SCHOOL PRAYER CASE

Opposition to oral prayer in public schools was stated not only by the largely-Jewish ACLU, but also by 70 Jewish organizations and thousands of rabbis and Jewish congregations. (pp. 255-256). They prevailed.

The Rebbe was one of the few prominent Jews who disagreed (in fact, strongly disagreed) with the SCOTUS decision. He believed that a school prayer would be the only exposure to God and prayer that many American Jewish (and non-Jewish) children would have. (pp. 257-258). Schneerson also believed that religion was the foundation of ethics (p. 258, 488, 557), as did Jewish theologian Will Herberg, who suggested that ethics removed from religion was like a flower cut off from its roots. (p. 558).The Rebbe went as far as predicting there would be a great deterioration of morals if the next generation was raised without a belief in God before Whom each individual was responsible. (p. 160). How prescient!

Rebbe Schneerson decisively rejected the standard Jewish argument that public prayer implies the dominance of Christianity. He averred that such a fear was legitimate in the excessively religious Middle Ages, but not in the largely religiously-indifferent USA of the 20th century. (p. 260).

JEWS AND THE ATHEIZATION OF SOCIETIES

The Chief Rabbi of England, Immanuel Jakobovits, opposed the SCOTUS decision for a different reason. He was concerned that it added “dangerous fuel to the fires of anti-Semitism”, as it opened Jews to the charge that they were undermining the religious foundations of American society. (p. 557).

THE TALMUD: AN ATTACK ON A JEW EQUALS AN ATTACK ON GOD

In 1990, Rabbi Eliezer Schach asked if members of the secular kibbutzim can properly be called Jews. After all, they eat pork and “do not know what Yom Kippur is”. (p. 142). Secular Israelis reacted furiously, pointing to the many nonobservant and nonreligious Jews who had died in defense of Israel.

The reaction of Menachem M. Schneerson, to Schach’s comments, was particularly revealing. Author Telushkin quotes Schneerson, “‘Criticizing or speaking unfavorably about any portion of the Jewish people is like making such statements against G-d Himself. It is like one who strikes G-d in the eye. An attack against any Jews, heaven forbid, is an attack against Him.’” (p. 544).
Though not mentioned in this book, the allusion is to Sanhedrin 58b in the Babylonian Talmud. [I encourage the reader to look up the reference on the online Babylonian Talmud, as I did.] According to Sanhedrin 58b, hitting a Jew is tantamount to an attack on the Divine presence. Evidently, to Schneerson, this should be expanded to verbal criticisms of Jews, moreover even when the assailant is also a Jew.

SCHNEERSON—A JEWISH CREATIONIST

The Lubavitcher Rebbe had a scientific background, yet repudiated those Orthodox Jews who accepted evolution and reckoned Genesis figurative. He considered all scientific claims tentative, and had a low opinion of the presumed evidences for evolution. He also supported an Earth only several thousand years old, and was willing to entertain a catastrophic origin for fossils. (pp. 316-on, 568-on).