Author: Abu Raef
Freemasonry (part 46)
The Issue of the Persecution of the Jewish People Throughout History
As previously noted, another indication that can be derived from the writings of MacBride to argue for a connection between Judaism and Freemasonry is the issue of the persecution of Jews throughout history.
MacBride and other proponents of Zionist thought often focus solely on the suffering and persecution of Jews across different nations and historical periods, yet they do not ask why such a condition has occurred for a particular people.
When examining the issue of Jewish persecution throughout history, it appears—according to this perspective—that the causes may be linked to the beliefs and attitudes attributed to this community itself. A group that considers itself to possess a special and chosen nature, and at the same time finds admirers who praise it—such as Arthur, MacBride, and Shaheen Makarius—as well as supporters like the Masons who present views that differ from the Torah, may come to view others as inferior and itself as superior.
If a person is treated with humiliation—being insulted, struck, or disrespected—and yet responds with submission and admiration, would such behavior command genuine respect? And if it did, would that not indicate a distortion of proper judgment?
In such a context, when others are viewed as insignificant and unworthy, even minor actions against them may be interpreted as persecution, while others are accused of injustice.
To understand the extent to which this sense of superiority is expressed, one may refer to passages from the Torah: “You shall make no covenant with them and show them no mercy. Do not intermarry with them… for you are a holy people to the Lord your God; the Lord has chosen you to be His treasured people out of all the peoples on the face of the earth.” [1]
And also: “The Lord set His affection on your fathers and loved them, and He chose their descendants after them you above all nations.” [2]
A notable point in these texts is the emphasis on the sanctity of this people and the frequent reference to sacredness. They also speak of God’s attachment and love for the people, whereas logically it might be expected that people should express devotion to God, not the reverse.
At the same time, these texts describe the same people elsewhere with very negative characteristics, particularly in the Book of Jeremiah. For example:
“Though I make a full end of all the nations where I have scattered you, yet I will not make a full end of you; but I will discipline you with justice…” [3]
Would it not have been more fitting to say that the people are devoted to God, rather than suggesting that God is devoted to them?
“If you will indeed obey My voice and keep My covenant, then you shall be My treasured possession among all peoples… and you shall be to Me a kingdom of priests and a holy nation.” [4]
A people who see themselves described in their scripture as a “holy nation,” and who are also praised in such terms by others, may naturally develop a sense of superiority over others.
In another passage, a clear tone of exclusivity and dominance appears:
“No Ammonite or Moabite may enter the assembly of the Lord… because they did not meet the Israelites with bread and water…” [5]
If this refers to a historical event, why should later generations be permanently deprived of such rights? Punishment of this kind appears excessive and difficult to justify, especially when compared with the principle expressed in the Qur’an: «ولا تزر وازرة وزر أخرى» Translation: No bearer of burdens shall bear the burden of another.
In general, such texts—subject to interpretation and transmission over time, and in which divine and human elements may be intertwined—can contribute to the emergence of strong notions of exclusivity. This sense may be further reinforced when others offer praise and admiration, leading some to view themselves as fundamentally distinct from the rest of humanity.
The Zionist writer Yusuf Haim Brebera attempts to explain this sense of superiority, presenting it as a natural reaction of the disadvantaged toward the powerful. He writes: “Where does this feeling of contempt toward non-Jews and this sense of superiority originate? Is the Jew so insensitive as not to recognize that the lives of others may be richer and more beautiful than his own? Certainly not. Such an assumption is impossible. If there is any sense of contempt, it is nothing more than a natural reaction—the feeling of the poor toward the rich, the monk toward the warrior, and the weak toward the strong. This contempt is, in reality, a form of acceptance of our condition in this world, and at times a consolation in hopes for the next world, accompanied by inner tension and suppressed anger, whether conscious or unconscious.” [6]
This explanation may appear reasonable to some extent; however, it is also fair to say that external admiration and support can play a role in reinforcing such sentiments.
The French thinker Voltaire similarly remarks: “Among them, one finds a people who are ignorant and superstitious, who, despite their hostility toward other nations, have benefited from them and grown wealthy through them.” [7]
Elsewhere, MacBride speaks of a future return: “One day they will return.” Indeed, such a return has occurred, but often at the cost of the displacement of others. Palestine had long been accessible, yet large-scale return did not occur until circumstances changed, resulting in the displacement of another people. [8]
Another Western writer, G. Johns, observes: “The Holy Land was often on their lips, but their steps were directed toward Europe and America. Even during the Ottoman period, when access to Palestine was relatively open, few went there. Even today, the name of Palestine is spoken, but hearts are attached to the markets of New York.” [9]
David Ben-Gurion also points to this contradiction, noting that at the time of the establishment of Israel, not a single Zionist in Europe or America severed ties with their countries of residence in order to fully commit their destiny to Israel. [10]
To be continued…
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References:
[1]. Deuteronomy, Chapter 7: 1–5.
[2]. Deuteronomy, Chapter 10: 15.
[3]. Jeremiah, Chapter 30: 11.
[4]. Exodus, Chapter 19: 5–6.
[5]. Nehemiah, Chapter 13: 1–3.
[6]. Rashad Abdullah Al-Shami, The Israeli Jewish Personality and the Aggressive Spirit, p. 30, Kuwait, 1986.
[7]. Ibid., p. 36.
[8]. Freemasonry, the Jews, and the Torah, p. 65.
[9]. Ibid.
[10]. Ibid.
