I'm currently reading a book called Esau's Tears: Modern Anti-Semitism and the Rise of the Jews by Albert S. Lindemann. Although I've only read about a fifth of it so far, I can already see that it is one of the most important books I've ever come across. It covers the history of the Jews and the antagonism they have provoked, but, almost uniquely among modern books written by professional historians on this topic, its author maintains a level head, never loses his critical faculties, never yields to the maudlin, guilt-mongering fables the Jews have constructed to serve their own interests. In particular, he challenges the idea that antipathy to Jews was motivated by irrational hatred, rather than their own behaviour.
Since we have all been conditioned to accept these Jewish fables unthinkingly, the mere application of a historian's professional historian to them can seem revolutionary. Of course, Lindemann's book ran into a firestorm of criticism from Jews, complete with the customary accusations of wickedness.
Curiously, or perhaps not, the book is no longer readily available. I couldn't find any electronic edition and had to order a paper copy from an antiquarian bookshop. I urge you to track down this book and read it. It will illuminate your understanding of the world.
I will post a full review of the book later but, for now, here are a few extracts touching on the theme I raised before in a post about the "Similarities between Jews and Muslims". I intend to make an updated version of this post soon, adding some of the things I have learned since. Eventually, I may expand into an ebook on its own. I think the insight contains is an important one for modern Europeans. And it clearly touched a nerve among our Semitic friends. Many of the Counterjewhad sites, such as Religionofpeace.com, abruptly stopped linking to me after I made it. They knew the game was up and they had been rumbled.
As in Germany, Jews in France were considered, and considered themselves, a separate nation, a corporate body with special privileges granted by the king and with special obligations to him personally. They were not Frenchmen but rather Jews, a foreign people of Asian or Oriental origin (the terms were used by both Jews and non-Jews), living in France.
In the European Middle Ages the various tribes or "nations" (Franks, Saxons, Goths, Normans) were widely assumed to have inherent traits, physical and psychological, many of them remarkably like nineteenth and twentieth-century racial stereotypes. In the Hebrew Bible and Judeo-Christian traditions derived from it, a similar tendency can be seen. The sons of Noah were supposed to have fathered the major races of the world: Japheth was the father of the Europeans; Shem of the "Orientals" (which included the Jews); and Ham of the Africans (Gen. 9.21-27).
The celebrated German-Jewish poet Heinrich Heine, too playful perhaps to be taken seriously or literally on the issue, trumpeted the unparalleled triumph of the Jewish race in modern European history. He also grouped Jew and Arab together as Semitic kin.
As noted, Disraeli was probably more influential in spreading certain general notions about the Jewish race than any of the theorists of race described in the preceding sections. Interestingly, he, too, considered the Arabs to be part of the same Semitic racial stock as Jews: "Arabs are only Jews on horseback," he once quipped.
There were a number of cultural and religious similarities between European Jews and Middle-Eastern Arabs. And among those similarities were many that were deemed odd, primitive, Oriental, or African by nineteenth-century Europeans (a few examples: the elaborate dietary taboos, ritual washings, isolation of menstruating women, circumcision, prohibitions against the use of natural images, tonalities of prayer, and sense of religion as ritual and form rather than inner conviction.)