PART ONE

by Phil Broq

This article constitutes the first part of a broader analysis, aimed at demonstrating the Zionist imposture and the mechanisms of historical rewriting for centuries to justify a modern Jewish identity and the stratagems that Israel deploys through the use of modern technologies and the use of contemporary political instruments, to justify the ongoing genocide in Gaza, as well as the future annexation of the entire Middle East with their plan of "Greater Israel". Far from being a simple question of territorial legitimacy, Israeli colonization reveals itself to be a systematic enterprise of falsification of History, not only of the region, but of the History of this people by distorting the cultural and religious heritage of all humanity.

This is the story of a hoax that began a long time ago and is reaching its conclusion today. Through carefully constructed and oft-reworked narratives, the Israelites seek to impose a monolithic version of their history, in which the continuity of biblical narratives justifies acts of domination that are in reality nothing more than forms of territorial, cultural, and spiritual colonization that are as abject as they are archaic.

Since the founding of the State of Israel in 1948, a methodical enterprise of historical rewriting has been imposed with remarkable intensity: targeted destruction of the material remains of previous civilizations, a systematic erasure of the collective memory of indigenous peoples, and the severe regulation of discourse by legal mechanisms intended to neutralize any questioning of the official version of history. Moreover, this strategy of control is based on an exclusive glorification of a Jewish identity, erected as the dominant narrative, often in implicit, even explicit, opposition to other collective memories. Their "duty to remember" imposed around the Holocaust, laws like the Gayssot law, and the accusation of anti-Semitism brandished at the slightest criticism of the established narrative, actively participate in a form of globalized moral blackmail, where any intellectual dissent is immediately disqualified, if not repressed.

But this ideological lock-in is not limited to the challenges of the 21st century. It is rooted in a long process of falsification and rewriting of history, initiated well before the creation of this illegal state, repeatedly reprimanded by the UN, and affecting the very foundations of religious, historical, identity-based, and territorial narratives. The clear objective of this malfeasance is to redefine reality according to an exclusively Zionist vision of the modern world, in defiance of historical, archaeological, and theological truths, and henceforth, attempts to erase indigenous peoples.

This first article, therefore, aims to explore the early stages of this historical manipulation, focusing on how Israel, through the illegal occupation of Palestinian lands, the destruction of archaeological sites in the Middle East, and the establishment of a revisionist discourse, is gradually erasing the traces of a thousand-year-old Arab and Mediterranean civilization, while imposing a false but exclusive narrative. However, this supremacist enterprise does not only concern the Israeli-Palestinian conflict, but also affects the very foundations of global collective memory.

This deconstruction of the myth of modern Jewish identity is not only necessary for a correct understanding of historical events, but also to stop a genocidal and imperialist Zionist project, which has become mad and bloody through impunity.

Since its inception, this project has been fueled by a system of denial and systematic suppression of all forms of opposition, whether diplomatic, media, or academic. The impunity it enjoys, due to the active corruption of governments and institutions (see the Epstein dossier), the lack of real international pressure, and the violent marginalization of critical voices, has allowed this apartheid regime to pursue its colonial policies and human rights violations without any fear of consequences.

This is why dismantling this mythological construct, point by point, is crucial to exposing the truth of the facts and allowing world opinion to free itself from the illusions maintained by falsified narratives. And it will be only by exposing these historical manipulations that we can, hopefully, pave the way for true justice for oppressed peoples, starting with the Palestinians, and thus put an end to this tragedy that continues in the complicit silence of the "international community."

It is also essential to clarify, from the outset, that this article in no way constitutes an anti-Semitic or anti-Jewish attack. On the contrary, it is a matter of reestablishing a truth that is often hidden, given that the true modern Semites, in their linguistic, cultural, and historical majority, are above all the Palestinians and the Arab peoples of the region. And that the first hostages and victims of these deliberate embezzlements are also the everyday "Jews" who do not adhere to the Zionist project and who only ask to live their lives peacefully as their beliefs wherever they are. The aim is therefore not to stigmatize a religion or a people, but to deconstruct a political myth carefully fabricated over centuries, that of a modern Jewish identity supposedly rooted uninterruptedly in the lands of Palestine. This myth, skillfully crafted over the centuries and reinforced by the tools of contemporary Zionist propaganda, serving today to justify a bloody colonial project leading to the genocide of the inhabitants of the Gaza Strip and to erase the traces of a much more complex, plural and deep-rooted history, must be deconstructed in order to free the world from an intellectual oppression that has lasted far too long.

The objective of this series of articles is therefore, and above all, to shed factual and critical light on the historical, archaeological, and symbolic manipulations that have made it possible to establish a completely constructed legitimacy, a political fiction, and an unjustified colonization, which will be analyzed and dismantled point by point with factual evidence and arguments. Because only the truth can free us from the grip of evil!

Israel likes to present itself, on all international platforms, as an oasis of democracy and modernity in the heart of a "savage" Middle East. This discourse, relayed a thousand times by complacent or self-serving media, conceals a far more brutal reality of a racist regime founded on exclusion, occupation, and the historical falsification of territories. But behind this facade of high-tech, start-up nation, and pluralism, a policy of dispossession is practiced, not only territorial, but also of memory. It is not just a matter of confiscating land, but of crushing the very history of those who inhabited it long before the birth of Zionist ideology. In the occupied territories as well as within recognized Israeli borders, Palestinian, Canaanite, Greek, Roman, Byzantine, and Islamic archaeological sites are ignored, hidden, or even destroyed, not by chance, but by design. It is not simply stones that are being pulverized, but centuries of history, cultures and civilizations that are being erased in order to allow an illusion to triumph, a mythology manipulated by generations of propaganda and historical falsifications.

The aggressive colonization carried out for more than 80 years under the guise of "security" is no longer content with installing concrete blocks on stolen hills. It is part of a larger enterprise of symbolic and real eradication aimed at erasing, stone by stone, the traces of previous cultures, to impose a single version of their history, falsified and reworked to excess, to anchor the modern myth of the Jews in line with that of a supposedly uninterrupted biblical continuity which would retroactively justify conquest and annexation. Museums, school curricula, so-called "official" excavations serving this exclusive narrative and the rare voices that challenge this monopoly are muzzled, critical researchers marginalized, Arab minorities relegated to folkloric roles or accused of "negationism." It is not the preservation or reappropriation of the past that is at stake, but its rewriting.

Israel, in this sense, is not content to be simply a questionable political project, as it is racist and supremacist. It also aims to be a refoundation of regional, even global, memory, by methodically erasing everything that might remind us that before Hebrew monotheism, entire civilizations lived, shone, and left their mark on these lands and in minds. It is therefore not only a military occupation as bloody as it is unjustifiable, it is above all a war against time, against peoples and against archaeological truths. The imposture of this colonization, which began well before 1948, is total, since it is written from the first lines of the Bible, now dethroned by the Talmud, which also aims at political, historical, cultural and spiritual supremacy. And it continues, every day, before the eyes of a world that practices a denial that has become inhuman.

And the so-called "wall of self-defense," behind which Israel's settlers hide, is ultimately only a facade that hides a much darker reality of a regime that thrives on the systematic erasure of traces of the civilizations that preceded its colonial establishment. It is a war of memory, a war against the witnesses of a past that is too disturbing, against the truth itself. Each historical site destroyed, each village razed under Israeli bulldozers, is not simply an archaeological or aesthetic loss, it is a deliberate attempt to erase a legacy that some would like to make disappear to mask their own centuries-old imposture. We can only helplessly observe the abject method used by a colonial machine in search of a legitimacy it has never had.

Since the establishment of the State of Israel in 1948, several ancient historical and archaeological sites, particularly those with ties to the Palestinian Arab and Christian populations, have been destroyed or severely damaged during conflicts, bombings, and land redevelopment policies. This destruction is not limited to modern or contemporary buildings, but also includes ancient sites of major historical and cultural value. And the complicit silence of the media and world heritage "protectors" speaks volumes about the extent of the hypocrisy. Just as campaigns for "progress" erased Palestinian traces in the Old City of Jerusalem or in Gaza, this destruction is an act of pure cultural domination. This is not a war against peoples, but a war against their history. It is a war of symbolic annihilation, of pure and simple erasure of the witnesses of a bygone but not forgotten era. And this war continues in the shadows, hidden from view by those who only see what they want to see.

This process of destruction is not limited to the borders of Palestine; it extends in a spiral of cultural erasure whose ramifications touch every site, every stone, every artifact in occupied territory. The Old City of Jerusalem, its Arab neighborhood of Al-Maghariba, was razed as early as 1948. The ruins of a thousand-year-old civilization were sacrificed on the altar of expansionist ideology. In Jaffa, the Al-Nour Mosque, a jewel of Ottoman architecture, was engulfed in rubble, erased as if the Arab presence in this thousand-year-old city had never existed. Similarly, villages like Deir Yassin and Lifta, tragic symbols of the Nakba, were wiped off the map, with the same coldness as a simple administrative act. But in the case of Tel es-Safi, ancient Gath of the Philistines, or at Qumran, this high place of memory where the plural history of the Dead Sea Scrolls was written, the erasure advances masked, camouflaged behind the eternal pretexts of "development" or "security."

But make no mistake, this is not about protecting a site or promoting its richness, but rather about uprooting everything that attests to a human, spiritual, or cultural presence prior to the Zionist invasion. The method is well-honed, between appropriation, reinterpretation, and then the disappearance of everything that does not fit with their national narrative. It is simply a desire to erase from the landscape, literally and figuratively, the history of the roots of the modern world. For to impose a mythology of biblical continuity on the future, the past itself must first be cleansed, reshaped, and reconfigured in the image of dogma. At Qumran, as elsewhere, archaeology then becomes a weapon and memory a target.

The false promise of a "promised" land is nothing more than a pretext abusively brandished in the face of all lucid protesters. No serious historical evidence supports the myth of a unified kingdom of David and Solomon, whether through archaeology or independent historical sources. This is what we will see in the next article on this subject. Nor do the narratives surrounding the famous "Temples of Jerusalem." And this much-vaunted "return to the promised land," far from being based on historical truth, is also a completely fabricated fiction, a lever to justify the symbolic annihilation of entire cultures in the name of supposed historical reparation, under the guise of territorial expansion, which we will demonstrate. This colonial project, confronted with historical and archaeological realities, therefore appears as a brazen attempt to legitimize a land theft, an annihilation of a people, and an annihilation of memory. It is a blatant theft, camouflaged under the guise of modernity and democracy.

Moreover, this colonization is not only an affront to the Palestinians and Arabs of the region, it is also a collective denial of the history of the entire Levant. From Baalbek to Al-Araqib, including Mount Nebo, Israel is waging a war of destruction against world heritage. The destruction of these ancient sites, whether Greek, Phoenician, or Roman, clearly does not bother anyone in the "international community," except for the myth of an ancestral Jewish presence on these lands. This is neither a tragedy for archaeologists nor a cause for outrage for historians. The undermining of these memories is simply ignored because it is too disruptive to the dominant ideology and the official history of a state built on a falsified narrative.

As the corrupt West turns a blind eye, blinded by its post-Shoah guilt and geopolitical interests, it is high time to understand that what is being played out in this region is not a mere turf war, but a war against the history of humanity itself. A war against everything that came before and that resists the imposition of a fixed, distorted narrative designed to obscure the deep roots of Arab, Palestinian, and Mediterranean civilization. What Israel seeks to eradicate is not just the land, it is a culture, a language, a memory, and an entire people. And all this, in the name of a false version of history, far more violent and destructive than we are willing to admit.

It is therefore essential to emphasize, once again, that this work seeks neither to question the existence of a Jewish people nor to deny its history, but rather to demystify the construction of a modern identity that relies on manipulated narratives, historical falsifications, and abusive reinterpretations. In this article, we have only begun to explore this vast enterprise of manipulation. The next part of this analysis will therefore focus more specifically on the construction of the myth of modern Jewish identity, through three key stages: the use of biblical texts to shape an original narrative, passing from the Torah to the Talmud; the fallacious narratives that have been forged over the centuries; and finally, the archaeological inventions that have served to legitimize this identity in the present.

This approach will, I hope, allow us to demonstrate, in detail, how this mythology was meticulously constructed to justify a political and territorial project that has little connection with the historical reality of the peoples of the region. And thus, restore legitimacy to the real everyday "Jews," put an end to the blackmail masterfully carried out by the Zionists on the entire world, and above all, stop the genocide of the Gazans.

More in the next article…

=========================

PART TWO

For decades, the Israeli-Palestinian conflict has been at the heart of global geopolitical debates, fueled by conflicting narratives, myths, and ideological narratives that shape perceptions of history in the region and the rights of its peoples. The dominant narrative, largely driven by supporters of the Zionist project and its customary accusatory inversion, has presented Israel as the restoration of an ancient and legitimate nation, while the Palestinians have been portrayed as foreign invaders on land that was historically theirs. However, a careful study of history and sociopolitical dynamics reveals a completely different reality, largely ignored or deliberately concealed by the Western media. These hidden truths and repeated lies behind the founding myths of Zionism and modern Jewish identity deconstruct all the propaganda that has shaped this abject and interminable colonial war. But by confronting the lies that fuel this conflict, it becomes possible to lay the foundations for a more just and humane understanding of the true situation, based on historical, archaeological, sociological and theological facts, as well as on the legitimate rights of all attacked peoples to defend themselves.

The deep connection that Israelite society maintains with its past, its memory and its history, often described as hypermnesia (exaltation of memory characterized by an extremely detailed autobiography and excessive time spent remembering the past for some, and a lot of time spent building the future for others) gives this ethnoreligious group a particularly precarious identity balance, and can also constitute an intellectual straitjacket when it transforms into a fixed and incontestable narrative.

By dint of repeating and teaching a truncated or false version of History, whether it is based on a few real facts or not, this version ends up imposing itself in people's minds as an incontestable truth. This insidious but powerful process transforms a biased, even falsified, narrative into an intellectual norm, accepted without question by the majority. When a lie or a partial interpretation thus becomes rooted in collective memory, it blocks any attempt at critical reinterpretation or debate, stifling the plurality of points of view. Collective memory then ceases to be a tool for understanding the past in its complexity and becomes an ideological instrument, sacralized and fixed, which distorts reality rather than illuminating it.

This univocal narrative imposes a monolithic vision of history, which profoundly shapes not only the perception that the State of Israel has of itself, but also that of actors on the international scene. By erecting a single and uncontested version of the facts, this nebulous construction contributes to the consolidation of a national identity that seeks to be homogeneous, while influencing external views through a rigid ideological prism. Thus, the complexity of reality is eclipsed in favor of a simplified, reworked and widely disseminated reading, which tends to legitimize certain political positions that are unacceptable in a modern world, while marginalizing any critical or alternative voice.

It is clear that Judaism does not constitute a homogeneous bloc, either religiously or culturally, given the vast and sometimes contradictory diversity of interpretations of its fundamental texts. What is presented as a unified faith, based on the Torah and later the Talmud, turns out to be in reality a composite corpus, developed over the centuries in specific historical and political contexts. The Torah itself results from a progressive compilation of texts with varied intentions, while the Talmud, more racist, radical, and sectarian, far from being a simple transmission of wisdom, also reflects supremacist ideological positions aimed at asserting a distinct identity superior to other peoples. These texts, often wrongly sacralized, have been widely subjected to countless reinterpretations, serving social, religious, or political interests over time, well before the emergence of modernist currents such as Reform Judaism or Zionism. It therefore appears difficult to consider them as a reliable historical basis or as a univocal identity base, as their content is shifting and dependent on contextual readings.

Especially since today, a growing proportion of Jews no longer consider the Torah and the Talmud as divine revelations, but as historical testimonies whose scope is essentially contextual, dependent on the time and circumstances of their writing. This rereading is accompanied by a profound fragmentation of interpretations, to the point that the very idea of ​​a coherent and unified Jewish identity becomes an untenable fiction. Each current of modern Judaism, Orthodox, Reform, Conservative, secular, Zionist or ultra-Orthodox, appropriates these texts according to its own reading grid, adapts them to its ideological or spiritual needs, and instrumentalizes them to establish its own legitimacy.

This process of fragmentation transforms what could have constituted a common foundation into a field of multiple tensions, where texts become levers of power, distinction, and even exclusion. For some, they fuel theocratic, supremacist, or openly racist visions; for others, they serve as a support for political projects or divergent theological aspirations. But all, whatever their position, tend to project a messianic dimension, revealing a profound desire for exceptionality and transcendent purpose, often to the detriment of a critical reading or a peaceful relationship with History and otherness.

Ultimately, modern Judaism appears as a heterogeneous patchwork of ancient beliefs, often emptied of their original meaning and diverted to the benefit of material, identity-based, or political interests. Discourses on a supposed religious and cultural unity then serve only as a facade, masking a deeply fragmented reality rife with irreconcilable internal tensions. This plurality, far from seeking true coherence or constructive dialogue, sometimes tends to set itself up as a principle of superiority, fueling ambitions of universal influence, or even symbolic and ideological domination on a global scale. This gap between the discourse of unity and the reality of instrumentalized diversity therefore reveals a strategic use of religion, not as a source of shared spirituality, but as a vector of power, exclusion, and the legitimization of objectives that go far beyond the religious framework.

However, the preposterous idea of ​​a "chosen people," deeply rooted in Judaic tradition, continues to play a central role in the collective imagination and contemporary Israeli political discourse. This belief, which has its origins in certain biblical passages affirming a special relationship between God and the people of Israel, is regularly mobilized to justify identity-based or geopolitical positions, running counter to the peace sought by peoples around the world.

Yet leading political figures, such as Benjamin Netanyahu, have explicitly invoked it, notably during a televised speech in 2023, in which he affirmed the historical and spiritual singularity of the "Jewish people," going so far as to stipulate their superiority over other peoples of the world. This type of racist rhetoric, based on a supposed, albeit absurd, exceptional status, contributes to fueling a sense of absolute legitimacy, which is used to dismiss any criticism or challenge certain retrograde political choices. By anchoring itself in a logic of divine election, this discourse reinforces a particularist vision of the world, in which the Israeli nation presents itself not only as unique, but also as the holder of a superior moral right, regardless of historical dynamics or the requirements of international law.

This fantasized conception, both flawed and fallacious, nevertheless constitutes one of the ideological foundations of the identity politics of the illegal State of Israel. It is based on a completely mythologized vision of the past, which seeks to establish a direct continuity between a biblical Israel described in the Torah and the modern colonizing and expansionist state, despite the formal absence of a solid foundation, according to the standards of contemporary historical research. For according to recent archaeological discoveries, the biblical Israel as described in the first five books of the Bible, as well as in the books of Joshua, Judges, and Samuel, never existed! Archaeologists even suggest that Judah and Israel never formed a united political entity and maintained very few ties with each other.

Historians such as Shlomo Sand have vigorously challenged this narrative, demonstrating that the notion of a homogeneous Jewish people, directly descended from the kingdom of David, does not stand up to rigorous analysis of historical and archaeological sources. This new information calls into question the glorious story of Kings David and Solomon, considered the golden age of the Promised Land. According to archaeologists, these two kings never ruled the fabulous kingdom described in the Bible, but were rather clan leaders whose administrative power extended only over the mountainous region they controlled.

The idea of ​​a unified and eternal Jewish people is therefore much more an ideological construct than a proven historical fact. Moreover, and emblematically, during his 2023 speech, Benjamin Netanyahu invoked the prophecy of Isaiah, mobilizing a religious imagination to justify contemporary political and military choices. However, archaeological discoveries also show that the adventure of the patriarchs Abraham, Isaac, and Jacob is more a Homeric saga than a historical narrative, and that the Exodus, the episode that recounts the liberation of the Hebrews from the Egyptian yoke thanks to Moses, is only a mythological product. Not to mention that the conquest of Canaan by Joshua, Moses' successor, also never took place.

This recourse to sacred texts for the purposes of state legitimization illustrates an instrumentalized use of religion, where biblical references are diverted to confer moral legitimacy on actions criticized on the grounds of international law or elementary humanitarian principles. By sanctifying politics through religion, Israeli leaders obscure critical debates, stifle dissenting voices, and reinforce an exclusionary nationalist narrative that is difficult to reconcile with the demands of a modern democratic state.

And this type of discourse is increasingly perceived, including by many observers and intellectuals around the world, as an abject attempt to legitimize highly controversial actions by cloaking them in an archaic religious veneer. Presenting military operations, with dramatic consequences for civilian populations, as the fulfillment of age-old prophecies amounts to misappropriating ancient beliefs for the purposes of political justification, in defiance of ethical principles and contemporary realities. These references to religious prophecies, often illusory and detached from modern historical and scientific knowledge, can neither mask the gravity of the facts nor absolve the responsibilities involved. Under no circumstances can they constitute a moral or political justification for the repeated and systematic massacres perpetrated against Palestinian civilians in Gaza.

For many, this violence, which goes beyond the scope of international humanitarian law, not only constitutes war crimes, but also raises the increasingly debated question of genocidal intent. In light of this, the invocation of religious myths appears not only ineffective, but deeply cynical, in a context where thousands of lives are destroyed under the pretext of divine legitimacy that nothing can rationally support.

To fully grasp the extent of this mystification, it is essential to understand that the people who today call themselves "Jewish" have spent most of their history without their own political structure or unified cultural identity. Scattered throughout the world, often integrated, assimilated, or influenced by very diverse societies, this people has formed over time more through experiences of exile, adaptation, and resilience than through the continuity of a homogeneous national entity. This diasporic journey, far from creating a nation in the classical sense, has given rise to a diversity of cultures, languages, religious practices, and worldviews, sometimes radically opposed.

Yet, through a slow process of ideological reconstruction, this plural reality was reshaped to serve a coherent, unified, and linear national narrative. This rewriting gradually forged the illusion of an ancient, indivisible, and eternal Jewish people, connected by a common essence and an uninterrupted history, even though archaeological, historical, and anthropological evidence largely contradicts this vision. Thus, it is on this reconstructed basis, largely disconnected from its concrete historical roots, that the idea of ​​a legitimate “Jewish nation” was developed, ready to be “reactualized” by the Zionist project, in defiance of the multiple realities that once composed this human group.

This fallacious and reconstructed narrative, through being repeatedly taught, relayed in political discourse, and disseminated through educational and cultural institutions, has come to impose itself as a historical truth that many Jews today consider indisputable. By naturalizing this version of history, we obscure the numerous divergences, internal contradictions, chronological ruptures, and varied socio-political contexts that have nevertheless shaped Jewish identity throughout the centuries. And this process perfectly illustrates how a subsequent ideological construction can, through its repetition, become fixed in collective dogma, becoming an intellectual straitjacket that locks out critical reflection. It reduces the richness of Jewish experiences to a homogeneous and linear reading of the past, disqualifying any attempt to complicate or question it. This simplified, even mythologized, narrative leaves little room for the real plurality of Jewish historical journeys, and thus establishes a national identity more rooted in a founding legend than in a lucid and assumed memory, with its tensions, its evolutions and its discontinuities.

In reality, the historical Hebrews of the Levant, far from constituting a people with a continuous and stable existence, were successively conquered, dispersed, assimilated or annihilated by the great civilizations that dominated the region, such as the Egyptians, the Babylonians, the Greeks, the Romans, and much later the Ottomans. Their material and archaeological footprint in the region is extremely tenuous, almost anecdotal compared to the scale of current territorial claims. It is therefore profoundly dishonest to brandish this ancient presence as an exclusive and sacred justification for the dispossession of a living people. From a historical, cultural and genetic point of view, contemporary Palestinians are undoubtedly much closer to the original Semitic populations of the Levant than the Ashkenazi settlers who came from Central or Eastern Europe in the 20th century, driven by a nationalist project constructed in rupture with local reality.

To claim, in the name of a largely mythologized past, the land of another people at the cost of expulsion, military occupation, and now mass killings, amounts not only to twisting history, but to trampling on the basic principles of justice, decency, and humanity. This reversal of reality, where the probable descendants of the ancient Hebrews are treated as intruders on their own soil, constitutes one of the most cynical operations of legitimization of modern colonialism, disguised under the trappings of divine right and the sacralized national narrative.

Moreover, several, if not most, Israeli prime ministers since 1948 have come from Central Europe and are not Semitic. For example, David Ben-Gurion (1948-1954, 1955-1963), who was Israel's first prime minister, was born in Poland and raised in a Zionist family. Moshe Sharett (1954-1955) was born in Russia and immigrated to Palestine in 1906. Levi Eshkol (1963-1969) was born in Ukraine and immigrated to Palestine in 1914. Golda Meir (1969-1974), the first female prime minister, was born in the United States and immigrated to Palestine in 1921. Menachem Begin (1977-1983) was born in Poland and immigrated to Palestine in 1942. Yitzhak Shamir, who served as prime minister from 1983 to 1986 and again from 1986 to 1992, also has Ukrainian ancestry. However, it is important to note that some of them changed their European-origin names to reinforce their connection to the region, further raising questions about identity and belonging.

As for the current Prime Minister, Benjamin Netanyahu, although he was born in Tel Aviv, Israel, he spent most of his childhood in the United States. He was born into a family that was militant in Revisionist Zionism. His father, Bension Netanyahu, was the secretary of Ze'ev Vladimir Jabotinsky, the spiritual father of the Israeli right, from which the Likud party would later emerge.

Jabotinsky was a major leader of Zionism, who developed a revisionist Zionist ideology aimed at creating a Jewish state on both banks of the Jordan River, with a primarily militarized approach. It is this revisionist Zionist ideology, based on the idea of ​​a strong and secure Jewish state, that influenced Benjamin Netanyahu's political thinking. We will return to this in a future article on Zionism and its distorted narrative, imposed through blackmail, excessive victimization, and corruption, on other nations.

But let us continue from the beginning of this totally fantasized story of a people supposedly "chosen" by a hypothetical god, whose only tangible reality is that of a myth carefully woven by Hebrew writers, far from any divine revelation. This story has in reality no other foundation than that of a novel, conceived and rewritten over the centuries, nourished by the oral tales and legends which, at nightfall, enlivened the evenings around the fire of these nomads, herdsmen, eager to give themselves an ethnic countenance and ancestral roots to justify their precarious existence in a world without writing or power.

This is neither a historical truth nor an immutable legacy, but an ideological construct, shaped as successive generations of scribes sought to address the political and social issues of their respective eras. This omnipotent, yet jealous and violent god, although imagined and projected through mythological narratives, is ultimately only a tool of legitimation, a pretext for imposing a unified identity where the reality of Jewish history was one of dispersion, interbreeding, and a multiplicity of influences. It is therefore absurd and dangerous to make this myth the cornerstone of a supposed legitimacy over lands claimed by a people who, for their part, still live in the region today, chained to the suffering of a brutal occupation.

Hebrew monotheism, far from being the spiritual culmination of a pure and transcendent divine revelation, appears rather as an artificial construct, patiently developed through centuries of syncretism, theological purges, and scriptural manipulation. Behind the smooth and solemn image of a single and omnipotent Yahweh, hides a shadow theater in which the specters of ancient gods, forgotten, renamed, and recycled, stir. This so-called "monotheism" is in reality only a camouflaged polytheism, a divine empire with fluctuating identities, where Elohim, Azazel, Adonai, Metatron, El Shaddai, and their ilk are the changing masks of the same power in search of hegemony. Each name erased, each attribute absorbed, betrays a conquest by a local god who became sovereign, not by revelation, but by the systematic erasure of competition.

Deuteronomy itself betrays this charade, confining Yahweh to one people, one land, one territory among others, in a world still populated by rival deities. And what can we say about Psalm 82, that glaring biblical anomaly, where God sits among other gods, addressing them with remonstrances like a tribal chief to his vassals? The "one god" is in reality only a precarious divine concentration, an undertaking to annihilate the old gods, erased as if it were a simple page of history to be rewritten.

Before this theological purge, Judaism was merely a henotheism, an elitist club where Yahweh was just one god among others. It was not a monotheism, but a consolidation of power, a system where the gods divided up the world like financiers negotiating market shares. This claim to uniqueness is therefore merely an enterprise of religious domination, a metaphysical coup de force which, under the guise of faith, has rewritten sacred history through exclusions, absorption, and silences. Yahweh is not the One; he is only the ultimate survivor of a war of the gods from which the losers have been erased. Throughout the centuries, he has continued to eradicate, annihilate, and rewrite the traces of other cults, as if their mere existence were an affront. A thousand-year-old deception, dressed in eternity.

This logic of rewriting and appropriation was not limited to theological spheres, as it permeated the whole of Jewish culture throughout the centuries, contaminating even the very idea of ​​identity. In the same way that Yahweh absorbed and erased other divine figures to impose his hegemony, Jewish identity was constructed through successive layers, profound mutations, and contextual adaptations, often far removed from its claimed origins.

Far from being the faithful transmission of an immutable heritage, it was, on the contrary, forged in discontinuity, in the permanent tension between founding myth and shifting historical reality. This dynamic of self-reconstruction finds a striking example in the emergence of the Yiddish dialect, revealing a Judaism shaped by the worlds it has traversed rather than by a supposed fidelity to an ancient essence.

It is therefore also evident that modern Jewish identity can in no way claim direct continuity with historical Judaism, as the example of Yiddish vividly demonstrates. This dialect, which has absolutely nothing to do with classical Hebrew, is a product of the Jewish communities of Central Europe, born in the 12th century in a context of encounter with European societies. Yiddish, fundamentally based on German, enriched by influences from Hebrew, Aramaic, and even Old French, embodies the adaptation of Jews to European socio-cultural realities, far from any continuity with the original languages ​​and practices of the ancient Semitic Israelites. Rather than reflecting an intact preservation of an ancient culture, Yiddish testifies to a Jewish identity that has constantly evolved, shaped by the interactions and geographical circumstances in which it has found itself. This language is therefore only one among other manifestations of the adaptability and crossbreeding that have marked the Jews throughout their history. It is neither a witness to the continuity of a people believing itself to be "chosen," nor a frozen vestige of a glorious past, but a constant reinvention, a rewriting of an identity in perpetual mutation, far from the nationalist myths that seek to impose a homogeneous and frozen vision of a supposedly ancestral people.

Another glaring example of the rupture between modern Jewish identity and historical Judaism lies in the abysmal difference between the Torah and the Talmud. The Torah, presented as the pure divine word, transmitted directly to the Jewish people, is supposed to embody a universal revelation, an immutable and sacred divine law. Yet the Talmud, which is merely a compilation of human debates, interpretations, and discussions, emerged much later, at a time when rabbis were constantly rewriting texts to adapt to the social and political realities of the moment. This text has nothing divine or immutable about it, but is the product of a priestly class that sought above all to establish its intellectual and religious power, gradually excluding the outside world from its field of reflection. Far from being a faithful transmission of divine will, the Talmud is a calculated attempt to impose a more closed, authoritarian, inward-looking version of Judaism, often disconnected from the ideals of openness and universal solidarity present in the original teachings of the Torah.

This system of laws, developed by a religious elite, served to reinforce a form of rabbinic supremacy over the Jewish community, while consolidating a sectarianism that fueled an exclusionary Jewish identity, deeply inward-looking, to the detriment of any desire for dialogue or understanding with humanity at large. This gap between the universal message of the Torah and the narrow reality of the Talmud also reflects the transformation of an open spirituality into an intellectual and religious system of control and domination, profoundly disconnected from the original values ​​it claims to embody.

Or again, the rupture is even more glaring when we observe the abysmal separation between the religious practices of ancient Judaism and those of modern Judaism. Take the example of the sacrifices and rituals of the Temple of Jerusalem, which constituted the very essence of ancient Jewish worship, and which were purely abandoned after the destruction of the Second Temple in 70 CE. These rituals, far from being a mere formality, were nevertheless the foundations of Jewish worship and identity, but they were swept aside without further ado, as if their disappearance had no impact. In the absence of the "Temple," the Jews then "reinvented" their religious practice, opting for synagogues and prayers. A radical change, to say the least, which is in no way a simple adaptation, but rather a complete rewriting of the very foundations of their worship. This shift, far from being part of a historical continuity, thus reveals a profound disconnect between modern Jewish identity and historical Judaism. In place of the blood sacrifices and rituals that had formed the heart of ancient Judaism, a new form of religion has emerged, a watered-down religion, largely disconnected from its ancient roots, tailor-made to respond to the political and social realities of the moment. And rather than preserving a living practice in harmony with its past, this reinvention only confirms that no real continuity exists between the original Judaism and the one that today claims to be the "heir" to that past.

To add to this, in ancient Judaism, Jewish identity left no room for ambiguity since it was transmitted through men. The lineage, rigorously patriarchal, had its roots in Methuselah, an antediluvian figure from Genesis, before continuing through Abraham, founder of monotheism, to culminate with David and his son Solomon, emblematic kings of Israel. It was on this masculine architecture that membership in the "chosen" people was based, a sacred, almost aristocratic membership, dictated by paternal blood. The transmission of Jewish identity was therefore a male monopoly, reflecting an archaic, tribal, and dynastic hierarchical vision of their world.

However, in a historical reversal as radical as it is revealing, modern Judaism has thrown this age-old patriarchal tradition to the wind. Starting in the post-Christian era and under the growing influence of rabbinism, Jewish identity has been reconfigured on a matriarchal basis, since it is now the mother who determines belonging to the Jewish people. A shift as significant as it is incongruous, which contrasts violently with ancestral logic. This break with paternal transmission, a fundamental pillar of their tradition, is part of a late and opportunistic rereading of the texts, symptomatic of a desire to adapt to social upheavals, at the cost of abandoning the initial foundations.

Thus, under the guise of inclusivity, this new definition has contributed to a dilution, even a distortion, of the original Jewish identity. The people once defined by the line of patriarchs is now governed by a matriarchy, both literally and figuratively. An identity revolution that, behind its facade of openness, reveals the deep tensions of a lost tradition, in search of legitimacy, in a world that has long since ceased to be its own.

The emergence of Christianity marked a brutal and irreversible break with ancestral Judaism. By fulfilling what their prophets had been foretelling for centuries, Christ's message put an end to the old covenant based on Law, ritual, and tribal genealogy. This radical upheaval emptied the spiritual and social power of the Jewish religious elites of the time, particularly the rabbis, who saw their influence crumble in the face of this new path open to all, regardless of blood or caste. Refusing to disappear with the old world, these religious masters, now guardians of a heritage they no longer understood, clung to their privileges by distorting their own tradition. Thus, in a desperate effort to maintain exclusive control over Jewish identity, they imposed arbitrary reinterpretations, such as matrilineal transmission, breaking with the original patriarchal order. A doctrinal manipulation that aimed for nothing other than preserving their authority over a people whose heart was already beating elsewhere.

Yet, it is on this reinterpreted, even distorted basis of tradition, that certain currents of modern Judaism, particularly in the most intransigent religious and nationalist spheres, attempt to justify territorial claims to the land of Palestine. By relying on a literal and idealized reading of ancient texts, often detached from historical and archaeological realities, these religious justifications serve as a foundation for contemporary political projects. However, many researchers, historians, and even theologians, who are Jews themselves, contest the validity of these foundations, emphasizing the absence of direct historical continuity between the ancient tribes of Israel and modern identity constructions. This recourse to a pseudo-sacred legitimacy, instrumentalized for hegemonic ends, testifies to a serious intellectual shift where myth supplants fact, and where faith is transformed into a tool of power.

Finally, the emergence of the State of Israel in 1948 marked an even more blatant break with historical Judaism. Far from being the natural outcome of religious continuity, this political creation embodied a radical reinvention of Jewish identity through the prism of modern nationalism. The idea of ​​a "return" to the Promised Land, brandished as a theological justification, was never central to ancient Judaism, which, after the fall of the Temple and the exile, had evolved towards a spirituality without a temple, without land, and above all without state ambition. It was this detachment from temporal power that had allowed Judaism to survive and be transmitted for centuries across the diaspora.

With Zionism, this tradition was subverted in favor of a secular, territorialized, and militarized vision of Jewish identity. Judaism then ceased to be a faith and became a political project, a state ideology based on religious myths reconfigured to meet the needs of modern sovereignty. This shift transformed spiritual memory into an exclusive claim, and ancestral heritage into an instrument of territorial legitimation.

Thus, instead of pursuing the universalist and ethical vocation that has spanned the centuries, contemporary Jewish identity, reshaped by Zionism, tightens around a logic of borders, conquest and exceptionalism, in direct rupture with the humility and exile that had once constituted the very essence of post-biblical Judaism.

Indeed, it is essential not to confuse anti-Semitism and anti-Zionism, two radically different notions, which some discourses today seek to misleadingly conflate. Anti-Semitism, in all its forms, is a reprehensible racial hatred, directed not only against Jews as an ethnic or religious group, but, in the current context, also against Palestinians, who are also Semites, often dehumanized and marginalized in dominant discourses. It is pure racism, profoundly immoral, based on identity-based stigmatization.

Conversely, anti-Zionism is not a hatred of Jews, but a political critique, sometimes virulent, certainly, of an absurd supremacist and ideological state project that is Zionism. The latter, in its contemporary realization, has transformed into an exclusive nationalism, based on an ethno-religious interpretation of the right to land, and structured around a logic of domination and apartheid. Opposing this ideology, its methods and its consequences, notably the expropriation, colonization and systemic oppression of another people, is not a matter of hatred, but of moral conscience and the rejection of supremacism, whatever it may be.

Delegitimizing anti-Zionism by deliberately confusing it with anti-Semitism is to silence any criticism of the current regime, distort historical reality, and prevent any debate on the political excesses of a project that, in the name of a tragic past, justifies present injustice. Claiming that anti-Zionism is a disguised form of anti-Semitism is a gross and deeply dishonest sophism. It is a deliberate strategy of confusion, used to disqualify any criticism of Zionism.

This rhetorical sleight of hand, which aims to crush critical consciousness under the weight of historical guilt, is nothing other than intellectual blackmail and spiritual terrorism. And it is imperative to oppose it with a firm and uncompromising response. Criticizing Zionism is not hating Jews; it is rejecting the instrumentalization of a faith, a people, and a tragedy to legitimize a profoundly iniquitous political project leading to the genocide of the inhabitants of Gaza and the invasion of the Middle East by gangsters.

This deliberately maintained confusion between anti-Zionism and anti-Semitism is not simply an intellectual error or a harmless semantic shift. It has profound, toxic, and devastating consequences for public debate, freedom of expression, and the very ability to think about international justice.

In the propaganda media, this fallacious equation has made it possible to criminalize any criticism of the illegal state of Israel, even when it comes from Jewish intellectuals, researchers, human rights defenders, or former UN officials. One need only mention the policy of apartheid, illegal settlements, or massacres of civilians to be immediately branded with the infamous label of "anti-Semitic," in a Pavlovian reflex intended to disqualify the argument rather than respond to it. This climate of moral terror does not protect Jews, but protects a political project carried by a handful of evil individuals, at the cost of a dangerous conflation that ends up trivializing real anti-Semitism.

Politically, this confusion is used as a deterrent, a lever of pressure to silence dissenting voices, prevent international sanctions, derail UN resolutions, and maintain the impunity of a state that consistently violates international law. It paralyzes institutions, silences academics, and pushes governments to adopt repressive legislation under the guise of "fighting hatred."

On an intellectual level, it poisons the debate, prohibits nuance, and transforms a supremacist and bloody political project, Zionism, into an untouchable dogma. It is no longer a matter of discussing one ideology among others, but of making it a sacred exception, exempt from all criticism, in the name of a historical guilt that is manipulated without scruple. This sanctification of Zionism constitutes in reality a betrayal of Jewish memory itself, a memory that should serve to combat all forms of domination, not to justify new ones.

In reality, this confusion is not a clumsiness; it is a strategy of cultural warfare, a deliberate misuse of language in the service of a project of global domination. And until it is dismantled, it will be impossible to have an honest debate on the Israeli-Palestinian question, nor to defend the universal principles that history, precisely, requires us never to betray.

Furthermore, anti-Semitism is simply racism, clear, straightforward, and without the slightest ambiguity. No more, no less. It is the hatred of a human group based on its origin, culture, or religion. Period! To disguise it as a separate phenomenon, sacralized or mystified, as if it belonged to a superior moral category, amounts to hierarchizing forms of racism and suggesting that there are more legitimate victims than others. This is not only dangerous, but profoundly dishonest.

All forms of racism must be fought with the same intransigence, whether they target Jews, Arabs, Blacks, whites, Roma, or any other group. And reducing any criticism of Zionism to anti-Semitism is therefore not only an intellectual misinterpretation, but also an insult to the fight against real racism, the kind that kills, excludes, and discriminates, in the streets, in schools, and in institutions. By artificially inflating the definition of a word to turn it into an ideological shield, we disarm the fight against what it really designates.

Yet, paradoxically, it is the Zionists – who, I remind you, come from Central Europe – who, by persecuting the Palestinians and other peoples of the Middle East, practice the most abject anti-Semitic racism. By erecting a racial hierarchy in which non-Jews are dehumanized, dispossessed, and regularly victims of state violence, they apply the same logic of segregation and domination that has fueled historical anti-Semitism. This scandalous reversal, in which those who claim the legacy of victims transform themselves into oppressors, is not only a betrayal of the universal principles of justice, but an insult to the memory of the millions of persecuted Jews, who do not deserve to see their suffering used as a pretext to perpetrate injustices against other peoples. And it is high time to demystify this intellectual charade because anti-Zionism is neither anti-Semitism nor irrational hatred, but a categorical refusal to accept the exploitation of Jewish suffering to justify acts of oppression against another people.

It is also urgent to denounce the grotesque hypocrisy of labeling as "racism" actions that, under the guise of "historical legitimacy," impose apartheid, violence, and genocide. When Zionists, in the name of a tragic past, continue to persecute Palestinians, they are not only violating human rights; they are crushing the very meaning of justice and dignity. If the history of the Jewish people teaches us anything, it is that no one should be above criticism, least of all those who use suffering as leverage to perpetuate injustice. The truth is simple and clear, and while anti-Semitism is an abomination, Zionism, in its current form, is a crime against humanity disguised as historical law.

One of the most effective tools of racism and systemic oppression has always been the manipulation of language. Just as the centuries-long use of the term "dirty Jews" aimed to dehumanize a people, the systematic labeling of Palestinians as "terrorists" and Muslims as "extremists" follows a similar pattern. This can now also include the "dirty whites" chanted by immigrant populations in France. This linguistic strategy aims to make discrimination and persecution socially acceptable by associating an entire people with violence and danger. Thus, the expression "Palestinian terrorist" has been so deeply embedded in Western discourse that Palestinian resistance, even when it takes the form of simple peaceful protest, is instantly labeled as extremism.

In contrast, the state violence against them is skillfully recast as “self-defense.” This linguistic treatment contributes to the dehumanization of Palestinians and Muslims, who, like Jews once accused of spreading disease and moral corruption, are now perceived as inherently violent and irrational. Their faith is now presented as a threat, rather than a religion.

The true genius, or rather, cynicism, of this strategy is that it creates self-fulfilling narratives. When a people is systematically brutalized and oppressed, some of its members, pushed to the limit, inevitably revolt. These acts of resistance are then used to reinforce already entrenched stereotypes, justifying more violent repression. This cycle of violence, both physical and linguistic, serves to normalize oppression, criminalize resistance, and perpetuate injustices.

Had these mechanisms of manipulation been better understood in the past, perhaps we would have avoided some of the historical tragedies we are experiencing today. Yet, just as Jewish identity was shaped by centuries of imposed narratives, Palestinian identity today is constructed through external narratives, often written by those who seek to erase its history.

This manipulation of history is nothing new. For centuries, biblical narratives have been treated as historical fact, not because they were proven, but because they were politically expedient. The Bible, the Torah, and now the Talmud, have served as the basis for constructing a Jewish national narrative that has, over time, legitimized the creation of the illegal state of Israel. However, modern archaeology reveals that major biblical events are often either nonexistent or greatly exaggerated. As already stated, no tangible evidence supports the existence of a great Israelite kingdom under David and Solomon. Excavations have never uncovered palaces, fortresses, or large cities that match the biblical descriptions. On the contrary, the historically known regions were dominated by the Egyptians, Babylonians, Persians, Greeks, and Romans—imperial powers who meticulously documented their conquests and only marginally mentioned this “kingdom of Israel.” The so-called "unified kingdom" of David and Solomon exists only in religious texts, as a political fiction fashioned centuries after the events.

One of the most dangerous tactics of this project is the planned destruction of Palestinian religious symbols. Israeli extremist groups have openly expressed their desire to destroy the Al-Aqsa Mosque in Jerusalem and replace it with a third Jewish temple, believing this event would hasten the advent of the Messiah. This apocalyptic project is supported by a significant portion of evangelical Christians in the United States, who, far from caring about the fate of the Jews, believe that this expansion of Israel is necessary to fulfill biblical prophecies as fallacious as they are unbearable.

In this logic of historical falsification, the very idea of ​​"Judeo-Christianity" is another myth built on a semantic lie. For in reality, Judaism and Christianity are based on incompatible foundations, both theologically and culturally. This term, though widely repeated, contributes to blurring the lines and making acceptable an otherwise irreconcilable opposition.

This ideological imposture will be the focus of our next article, where we will demonstrate how it fits into the fantasy narrative used to legitimize the Zionist project. But these pseudo-Christians, lacking culture or knowledge (those morons, therefore), nevertheless financially support Israeli extremist groups and pressure the US government to pursue interventionist policies in the Middle East, in order to prepare the ground for a "final battle" of Armageddon. This ideological force, deeply rooted in US policy and the influence of organizations like AIPAC, is one of the driving forces behind one of the worst colonial systems of domination and bloody repression.

Zionism, despite its facade as a liberation movement, is clearly based on a profound and deliberate historical falsification. A significant portion of modern Jews, notably Ashkenazim, are not even direct descendants of the ancient Hebrews, but essentially Europeans, primarily from regions such as ancient Khazaria, Ukraine, Poland, and Russia. Their ancestors settled in Europe after centuries of migration and conversion, not after a dispersal from the Middle East.

Thus demonstrated, the idea of ​​"return" to Palestine at the beginning of the 20th century was not based on real ancestral ties, but on the desire to resolve the "Jewish problem" in Europe by moving Jewish populations to a new state, rather than integrating them into European societies.

Zionism, in its early days, did not aim to restore an ancestral homeland, but to create a political solution to a European geopolitical problem. In reality, European imperial powers, notably Great Britain, saw the Zionist movement as a means to establish a European settlement colony in the Middle East, a project reinforced by the Balfour Declaration of 1917. And not after the Holocaust, as some still try to make people believe today. But this project was never based on a historical Jewish right to the land of Palestine, but on political and geopolitical objectives of dominating an oil-rich and strategic region.

The fabrication of this historical narrative fueled policies of occupation and colonization that resulted in a sickening ethnic cleansing of Palestinians. The system of apartheid that persists in Israel today is a direct consequence of this colonial project, aimed at erasing Palestinian history and rights to establish Western domination of the region. The true heirs of this land are the Palestinians, who, unlike the Ashkenazi settlers, have maintained an unbroken connection to Palestinian land for centuries.

But it is this distorted narrative that today fuels an endless conflict. The idea that Israel represents the return of ancestral Jewish land continues to justify inhumane policies of aggression and occupation. And by continuing to support this colonial project, Western governments are guilty, by arming Israel, of fueling an endless war that benefits only arms dealers and bankers.

Historical truth must emerge for this cycle of violence and injustice, so shameful in the 21st century, to finally end. Zionism, far from being a liberation movement, was a colonial project, a fabricated narrative to justify colonization and the expulsion of Palestinians from their homes, to seize land rich in fossil fuels, and to illegally occupy a highly strategic commercial hub. If this reality is not confronted and brought to light by all, the conflict will continue to tear this region apart and fuel centuries of suffering.

What we have just demonstrated, beyond the clearly racist nature of modern Zionism, is that through a collection of myths, distorted narratives, and historical manipulations, the construction of modern Jewish identity is part of a series of reinventions and rewritings that mask a much more complex reality. Through Zionist ideology, this fantasized history has been used to justify a political project whose consequences, namely the persecution of Palestinians, are today of unprecedented cruelty. Yet, it is not enough to scrutinize biblical history or distorted religious traditions to understand the current geopolitical stakes.

Thus, to better understand the origins and consequences of this manipulation, of which the entire world is now a victim, it is necessary to immerse oneself in a rereading of the ancestral history of the Jews, not through the ideological lenses of Zionism, but by deconstructing the myths and fantasized stories that were forged in the Bible to legitimize this mad project.

This is what we will undertake in the next article, where we will reveal how the intellectual and semantic manipulations, architectural diversions and romantic inventions set forth in the Bible were skillfully orchestrated to shape a parallel reality, serving as the basis for Zionist expansion and the perpetuation of a narrative that conceals the true political and human issues implemented throughout the world through these means.

Continued in the next article…

=========================

PART THREE

In examining the historical and spiritual foundations of modern Judaism, it becomes evident that the story presented in the biblical narratives in no way corresponds to a verifiable historical reality. Indeed, the Torah, the bedrock of ancestral Jewish tradition, and the epic narratives it conveys have been shaped over time to forge a collective identity that transcends historical truths. But through this mythological construction, a much broader issue emerges, a political legitimacy that, to this day, serves as a justification for territorial and nationalist projects. If the Bible claims to be the foundation of Jewishness, it is above all an instrument of legitimation for historical-theological claims that, however, have neither archaeological foundation nor historical veracity, nor even theological coherence.

Far from the pious images and religious interpretations they offered themselves through the writing of the Torah, the historical truth of the Hebrews remains above all a complex construction, mixing myths, oral traditions and fragments of reality amalgamated in more or less successful, but still fictional, ways. Unfortunately, the Zionist project, which claims to restore a fantasized "Jewish nation" on an illusory ancestral land, relies largely on these fictional stories. But is it still possible to continue to maintain this illusion when we see the purposes it serves?

This is the question we will attempt to answer in this article, exploring not only the attempt to impose a biblical heritage, the intellectual distortion, but also the historical and archaeological evidence that calls into question this divine and political legitimation. We will focus in particular on the figure of the patriarch Abraham, the stories of the Exodus and the "Land promised to a chosen people," and the total absence of tangible foundations for these episodes supposed to have marked and founded the destiny of the Jewish people.

It is evident, as we have seen previously, that the founding story of modern and diaspora Jews, as told in the Torah, corresponds in no way to Jewish identity as it exists today. The Torah, composed of the first five books of the Hebrew Bible (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy), constitutes the legitimate, if highly romanticized, foundation of the ancient and respectable Hebrew religion, with stories and laws dictated as if coming directly from their God, through the story of Moses.

While it establishes the spiritual and moral foundations of ancient Judaism, the story of Moses, although historically false, embodies a founding narrative that legitimized Hebrew beliefs by unifying scattered tribes around a common identity and a shared vision of the world. This myth helped forge cohesion by inscribing collective existence within a sacred and meaningful framework. However, in the modern era, marked by a diversity of currents, from Orthodox Judaism to Zionist Judaism, this figure alone cannot establish a Jewish identity that is now plural, torn between tradition, secularization, and reinvention.

Unlike its founding narrative, modern Jewish identity has been rebuilt around two pillars that are difficult to defend on a universal level and at odds with the aspirations of the Torah itself, if not its outright opposition. The first of these pillars, the Talmud, is not a divine revelation but a monument of rabbinic scholarship, which, under the guise of legal adaptation, erects a vision of the world rigorously centered on the superiority of Jewish law to the detriment of all other spiritual traditions, particularly Christian ones. For this text, sanctified without being officially so, served less to open Judaism than to reinforce its mental boundaries, by erecting a logic of self-exclusion and systematic distinction between the "inside" and the "outside," between the bearers of the Law and the others. Through an infinite number of prescriptions, interpretative rules, and casuistry, the Talmud has shaped an identity based on separation, constant differentiation, and sometimes even structural distrust of religious or cultural otherness. This intellectual enclosure, while effective in preserving the unity of a people in diaspora, has also crystallized a withdrawal that complicates any true openness to the universal.

The second pillar, Zionism, is a political project born in 19th-century Europe, which transformed Jewishness from a faith or a culture into an ultra-nationality to be imposed by force on a Palestinian land inhabited by others. And by transforming a diasporic trauma into a territorial claim, this ultra-nationalism engendered a colonial conflict disguised as a historical return, mobilizing a mythical memory to justify a reality of dispossession that is now military and bloody.

Knowing that even the Hebrew Bible (the Torah) can in no way be considered objective historical evidence. Behind its apparent narrative coherence and subsequent sacralization, it constitutes above all a simple ideological construct, written and redefined at different times for the sole purpose of providing a common memory to disparate tribal groups. As many historians and archaeologists have shown, this text was instrumentalized to forge a collective identity a posteriori, by inventing a continuity where there were only scattered tribes, often in conflict, tossed about by conquests, foreign dominations and internal collapses. It is therefore in no way a reliable testimony to a real past, but rather a mythologized narrative intended to legitimize a people in search of cohesion, symbolic territory and moral justification in the face of its chaotic and fragmented history.

While the Bible is full of stories, sometimes bloody and sickening, as well as fictionalized oral tales and legends, these are narrative constructs, rewritten over the centuries to meet specific political, religious, or identity-based needs. Behind their apparent authority lies an opportunistic compositional effort, intended less to convey a historical truth than to impose a worldview, legitimize a people, and justify, sometimes violently, their relationship to others and to the land. Thus, far from constituting historical proof, the Bible is more of a mythological and political tool intended to nourish hope and strengthen the identity of an oppressed people, rather than a historical document worthy of the name.

It is therefore crucial to emphasize that the so-called "history" of the Hebrews, as recounted in the Bible, is not based on any tangible historical evidence. However admirable its function as a founding narrative may be, this narrative is supported neither by independent contemporary sources nor by conclusive archaeological discoveries. It is far more myth than fact, a narrative constructed to meet a need for identity than a proven chain of events. And to confuse this narrative with historical reality is to give in to the illusion of a sacralized memory that, in truth, is more theological novel than factual testimony.

According to these stories, the Hebrews originated in the Euphrates region, where Abraham, presented as their founding patriarch, received the divine order to leave Ur to settle in Canaan around 1760 BCE. This largely mythological story depicts a modest clan of nomadic pastoralists, leading a completely ordinary existence for the time, consisting of travel, livestock breeding, and subsistence. But where the Bible descends into absurdity is in its claim to erect these anonymous figures, without any historical trace or attested inscription, as pillars of a sacred and universal destiny. The attempt to confer on Abraham a founding role on the scale of all humanity is less a matter of collective memory than of an ideological construction aimed at transforming tribal shepherds into custodians of an eternal divine alliance, without concrete foundation, material proof, or verifiable link with real events in the region, and more a matter of nationalist myth than historical narrative.

Furthermore, the supposed "submission" of the Hebrews to their successive conquerors constitutes one of the most exploited springs of the biblical tradition to maintain a collective imagination of persecution, skillfully nourished and perpetuated through the centuries. The Exodus is the most emblematic example of this fantasized story, in which Moses is said to have rescued his people from Egyptian slavery around 1260 BCE. However, this story, which is not supported by any serious archaeological evidence or external historical mention, simply never took place. It is a political fable, constructed from scratch to forge a glorious origin for a tribal group without a unified past. The descriptions of forced labor, supernatural plagues, or miraculous crossings are more of a cautionary tale than a historical document. This staging of divine salvation, orchestrated around a chosen people, stems from a founding myth designed to reinforce identity cohesion through pathos, legitimizing through narrative a community that still lacks a real foundation. A fiction whose strength today lies precisely in its ability to pass itself off as an eternal truth.

This is precisely why many serious archaeologists reject outright the supposed "historical reality" of the Bible, and more specifically the story of the Exodus from Egypt, which is based on nothing concrete. The idea that an army of 600 Hebrew slaves—a figure deliberately exaggerated to impress, since, for reference, there are approximately 000 Jews in France today—could have escaped the yoke of Egypt in the 455th century BCE, crossed militarized zones, survived in a merciless desert, and outwitted the forces of one of the most powerful empires of its time, is pure fantasy. Even more damning, there is no mention of this mass exodus in the countless Egyptian archives and inscriptions, despite being meticulous when it came to recording their every victory or building project. Nothing! Not a trace. The silence of historical sources on an event of such magnitude is, in itself, an unequivocal condemnation.

Furthermore, slavery as described in the Book of Exodus—organized, ethnic, and systematic—never existed in ancient Egypt in this form. No archaeological remains confirm the existence of a subjugated or exploited Hebrew population on a large scale. The biblical account is therefore not only based on a lack of evidence, but also directly contradicts everything we know about the Egyptian context of the time. As for the confrontation between Moses and an anonymous pharaoh, a caricature of the pagan oppressor, it has absolutely no basis in real history. Some researchers, taking the analysis further, even suggest that this myth could derive from a distant, distorted, and displaced memory, rooted not in the Nile Valley, but in a small village called Misraïm, located in northern Yemen, hundreds of kilometers from the supposed biblical setting.

Suffice it to say that this "great liberating epic" is more of a retrospective national novel than a historical fact. It is a mythological guise in the service of an identity to be constructed, not observed. In fact, what was supposed to be a founding act of an entire nation is thus transformed into a pure invention, shaped over the centuries to fuel a myth, but which does not hold up to the demands of a true historical analysis.

It is therefore indisputable, in light of these facts, that the history of the Hebrews as recounted in their biblical writings is not intended to be a historical testimony, but rather an instrument of legitimation. And by presenting Abraham as the recipient of divine promises, the biblical narrative does nothing other than lay the foundations for a theological justification for an enterprise of conquest. This is a classic mechanism of legitimation through myth, attributing to a nomadic patriarch a "promised land" to a "people chosen" by an all-powerful God, the text methodically erasing the historical reality of the peoples already settled in Canaan, reduced to silence or to the caricature of condemned idolaters.

This staging of divine right is nothing other than a tale of dispossession disguised as a spiritual epic. Under the guise of spirituality, it is a logic of pre-modern colonization that is expressed where the Hebrews arrogate to themselves the legitimacy of a territory not through coexistence, but through a sacred fiction based on election and exclusion. And this tale of conquest, disguised as sacred destiny, is not a faithful memory of a real past, but an instrument of identity propaganda intended to galvanize scattered tribes, to offer them a heroic founding story where there were, in reality, only wandering clans, without territory, power, or true common memory.

And this fantasized vision of history is, of course, challenged by a large majority of the scientific community. Many scholars, fully aware of the countless contradictions and blatant anachronisms in the biblical texts, consider the figure of Abraham not as a historical man, but as a pure mythological invention, a character who exists only in the collective imagination and whose actual existence is more fantasy than reality. But of course, these rigorously founded conclusions are systematically attacked by sectarian and ideological groups, such as Jehovah's Witnesses, evangelicals, or supporters of Zionism, who, in an effort to preserve their sacred narrative, insist with almost religious obstinacy on the "historical accuracy" of the Bible. For them, Abraham is not a legendary construct but a central and authentic figure, embodying the origin of an indisputable sacred history. A vision that, in reality, is nothing more than a desperate defense of an outdated and fragile dogma, incapable of adapting to the critical rigor of modern research.

This vision, of course, is much more a matter of blind faith than of a serious and rigorous scientific approach. But it also illustrates the persistent power of the biblical myth, a myth that, despite the centuries, continues to poison the thinking of certain communities. This myth, which cloaks itself in a supposed historical truth, shapes a fixed collective identity disconnected from documented realities, shamelessly rejecting historical criticism in favor of a blind adherence to an edifying narrative. This obstinacy in maintaining the illusion of a historical Abraham or a divine conquest only prolongs a fiction, an ideological artifact that persists well beyond the facts, desperately clinging to a collective imagination completely out of step with archaeological discoveries and advances in research.

To continue, let us address the narrative of the "Jewish exile," a retrospective construction that has nothing to do with historical fact, but rather a political myth of victimhood, forged not only to legitimize a fantasized territorial claim, but above all to cultivate an imaginary suffering intended to arouse pity that serves much more mundane interests. This myth was carefully woven to justify a national identity built on nothingness, while concealing the complex reality of history. Shlomo Sand, in dismantling this narrative, reminds us that the idea of ​​the Jewish exile is a pure and simple invention of the first Christians, designed to convert the last recalcitrant Hebrews to nascent Christianity. According to him, the early Christians fabricated this fable of exile in order to convince the descendants of the Hebrews that their ancestors had been punished by God and dispersed. In reality, archaeological evidence shatters this fable because long after the destruction of the Second Temple, as hypothetical as the first (we will see this in another article), the Jews continued to live in Galilee, far from the romantic image of eternal exile. This victim narrative, far from being an authentic testimony, is above all, also an ideological weapon which, under the guise of suffering and persecution, seeks to cement an identity built on fictitious foundations and to justify current political demands.

There is, moreover, no factual evidence, however minute, in any manuscript, inscription, or contemporary account, of the enslavement of the Israelites in Egypt, of the life of Moses, of the existence of an Ark of the Covenant, much less of a mass exodus. The Egyptian archives, which are among the most detailed and meticulous of antiquity, mention neither the presence of a multitude of enslaved Israelites, nor the existence of a sacred artifact of any supernatural power, nor even the shadow of a spectacular escape across carefully guarded borders. In truth, these archives record none of this. No traces of Jewish settlements, no archaeological artifacts corroborating this heroic version, not a single inscription from Pharaoh evoking any rebellion or miracle. Nothing! This total and absolute silence in contemporary Egyptian sources, as well as the total absence of material evidence, irrefutably undermines the historicity of these biblical stories. It is therefore not a question of a lack of evidence, but of a pure and simple absence of any trace of this mythical exodus. All this is based only on a well-established tradition, certainly, but one which has no tangible basis in historical reality.

On the other hand, minor nomadic tribes, whose movements were far fewer and farther between, left numerous physical traces of their passage in regions where they temporarily settled. Conversely, a group supposedly numbering in the thousands, according to the biblical account, left absolutely no trace of its passage. No archaeological traces, no artifacts, nothing! This should be enough to demonstrate the absurdity of the idea of ​​a mass exodus across a desert, without leaving the slightest tangible imprint on the ground trodden for 40 years. In reality, the real reason for the creation of this myth, in fact, has nothing to do with any historical event, but lies solely in the need to justify the violent conquest of a land already occupied by other peoples. For if the Israelites were imagined as oppressed victims of Egypt and landless vagabonds, their "return" to Canaan could be clothed in divine legitimacy, a heavenly justice granted to the persecuted to regain possession of the promised land. And it was precisely this rewritten version that served as the foundation for the political project of Zionism, where the "reconquest" of a mythical homeland, rendered illusory and intangible by dint of dogmatic repetition, relied on barely veiled historical lies.

Moreover, the idea of ​​a Jewish exile, of a people forcibly removed from their homeland and destined to wander until they could reclaim it, is not supported by any modern historical evidence. On the contrary, migration and assimilation were common throughout the region, with Hebrews often integrating into the dominant cultures that systematically governed them. Thus, the modern narrative of an ancient “Jewish nation-state” awaiting restoration is an unhealthy retrospective ideological construct and was therefore largely fabricated and manipulated to justify modern political claims rather than to reflect historical truths.

In a desperate effort to reestablish the historical truth behind the modern myth of the "Jews," it is worth remembering, however, that although the Bible is the only source claiming to describe the history of the Hebrews, historians and archaeologists have indeed unearthed evidence of nomadic migrations and conflicts in the region, but these discoveries do not in any way confirm the biblical accounts, much less the exclusivity of these events to the Hebrews. There is some evidence to suggest that Semitic peoples did indeed live in the Near East region in the 40nd millennium BC, but it is impossible to definitively and unequivocally associate them with the Hebrews. As for their alleged existence in the Sinai Desert for XNUMX years, no direct archaeological evidence has ever been found to support this story, and archaeological witnesses to this "great nomadic tribe" are as absent as traces of the Exodus itself.

And even so, the biblical accounts claim that these nomads, without an army or central power, would have ended up conquering the land of Canaan under the leadership of Joshua. A conquest that defies all logic, for how could people without resources or military organization have defeated a structured people like the Canaanites, who were far from being negligent or passive? But, of course, the argument of sacred myth trumps any form of historical reasoning. All of this, once again, is served on a platter in the form of a romantic narrative intended to nourish a collective identity constructed from scratch.

Above all, it is imperative to remember that many scholars unequivocally assert that the majority of biblical narratives were written well after the events they claim to describe, and are ultimately nothing more than baseless fables. Mario Liverani, historian and professor of ancient Near Eastern history at the University of Rome "La Sapienza," explains this clearly: "The late dating of these texts is the only way to explain the countless anachronisms and inconsistencies that litter these accounts, such as the lists of peoples supposedly conquered by Joshua, who did not even exist in Canaan at the time these events are supposed to have taken place.».

Thus, the texts of the Torah, for example, were likely developed over several centuries, first transmitted orally, then written down, and finally reworked again and again over the ages. Archaeology, for its part, demonstrates beyond doubt that the biblical text can in no way be taken as a reliable historical record, as it is full of anachronisms and inconsistencies that render its content fictitious. Yet, it was this late narrative that allowed these nomadic tribes, without land or roots, often conquered and persecuted, to forge an identity and hope through a completely invented story of liberation and triumph.

We can therefore see that behind its total lack of historical foundation, this myth acts as a collective opiate that lulls certain communities into the illusion of a predestined grandeur, of a providential role wrested from History, even though it is based only on fantasies. It serves above all to heal the wounds of centuries of humiliation, by offering them a flattering position of heroic survivors or misunderstood conquerors. A convenient consolation, which avoids facing the complexity of reality and fuels a selective memory in the service of identity narratives that are more seductive than truthful.

One of the most powerful and mendacious ideological pillars of the Zionist project is that of the "Promised Land." For what archaeological research and serious historical studies reveal is unequivocal: in the 10th century BCE, Jerusalem was nothing more than a modest hilltop village, far from the grandiose image of a royal capital ruling over a vast Hebrew kingdom. The supposed biblical sovereignty over the region is more mythological than real, and belongs to the same legendary register as Arthurian fables. Yet, this myth still serves today as the ideological foundation for a colonial enterprise of unprecedented brutality. Israel's territorial expansion, under the banner of the fantasy of "Greater Israel," relies on this religious fiction to justify land annexation, massacres, ethnic cleansing, and the systematic destruction of the Palestinian population. The divine promise thus becomes an alibi for very earthly crimes, crimes that we still dare to dress up with a biblical veneer. No serious archaeologist would condone this deception, but it resonates powerfully with Israeli leaders, armed settlers, and their foreign allies.

These allies are not marginal. A section of extremist Zionists, supported by members of the Israeli government and generously funded by American evangelical fundamentalists, openly call for the destruction of the Al-Aqsa Mosque to erect a "Third Temple" there, in the apocalyptic hope of accelerating the coming of their Messiah. This delusional project is not only theological, it is political, military, and generally suicidal. It could set the entire planet ablaze. For in the United States, tens of millions of evangelicals consider the expansion of Israel a precondition for the return of Christ—a return during which, according to their dogma, the Jews will be converted... or annihilated. This fanatical support for Israel, therefore, has nothing to do with sincere love for the Jewish people. It is a cynical alliance, serving a destructive eschatological scenario. These beliefs, far from remaining confined to the margins, permeate American foreign policy through powerful groups like AIPAC, diverting billions of dollars to Israel while American infrastructure, aside from arms sales, collapses.

This messianic delusion is based on a methodical historical falsification. Most Ashkenazi Jews, who today make up the bulk of the Israeli population, are not originally from the Levant. Their roots are in Eastern Europe, notably in the former regions of Khazaria, Poland, and Russia. Their presence in the Middle East is the result of a modern migration, often motivated not by ancestral attachment, but by the rejection they faced in Europe. Zionism, far from being the result of a legitimate "return," was a solution of relegation, conceived by European elites as a means of exporting a "Jewish problem" that they lacked the courage or the will to resolve otherwise. Theodore Herzl himself, in his early proposals, envisioned lands like Uganda or Argentina, proof that Palestine was chosen not for its historical truth, but for its symbolic significance and its ease in seducing the great imperial powers. The British understood this well because their support, through the Balfour Declaration, was not based on any moral consideration, but on a cynical geopolitical calculation, aimed at establishing a colonial bridgehead in a strategic region.

Once examined, biblical history and modern Jewish identity appear for what they have often become. An artificial, if not downright falsified, construct where myths take precedence over facts, and narrative invention supplants historical honesty. Zionism, a master in the art of symbolic recovery, seized upon this mythological bric-a-brac to make it the backbone of a profoundly anachronistic nationalist project, based on a supposed continuity between the ancient Hebrews and today's Jews. A continuity as fictitious as it is ideologically convenient. This identity-based sleight of hand has certainly helped cement collective cohesion, but at the cost of an almost total denial of the ethnic, cultural, and historical complexities of the Levant, sacrificed on the altar of a purified, monolithic, and blindly theological narrative.

However, this outrageous process has allowed a myth, despite being factually devoid of any serious archaeological basis, to become a sacred truth in the dominant discourse, to the point of prohibiting any questioning without being immediately accused of political blasphemy. This fiction, promoted to the rank of dogma, has served as moral support for an enterprise of brutal dispossession, attempting to justify not only the systematic expulsion and crushing of the Palestinians, but also the repeated violence against Muslims and Christians in the region.

Since 1948, and with increasing intensity up to the current genocidal massacre, this mythologized narrative has been the convenient screen behind which war crimes, apartheid, and ethnic cleansing have been concealed, all wrapped in the sanitized language of self-defense and the right to exist. A relentless rhetoric, in which rewritten history becomes a weapon, and myth becomes a license to kill.

However, this fictional construction of modern Jewish identity through a historical narrative as rigid as it is mendacious is not without consequences. And although these lies have been repeated many times and fueled by a dominant discourse, their repetition in no way transforms them into truth. The legitimacy claimed by Jewish settlers from Eastern Europe, by claiming to be rooted in a fictional history and a reinvented past, can in no way justify the ongoing genocide against the Palestinians. On the contrary, this manipulation of history only exposes the barbarity committed by these settlers, who, despite their claims to belong to a land they consider "promised," are devoid of any authentic roots in this region. These actions, marked by a lack of scruples, collective memory and recognition of the rights of others, illustrate the scale of the violence and cruelty to which these individuals, disconnected from local history, commit with tragic impunity.

The next article will focus on dissecting this "sanitized language" which, beneath a consensual and civilized exterior, conceals semantic manipulations as skillful as they are pernicious. Among these, one of the most revealing is undoubtedly the recent invention of the term "Judeo-Christianity," which is a crude attempt at retroactive harmonization between two religious traditions that have historically been in tension, even in direct opposition for centuries.

This expression, coined in a specific geopolitical context, is not innocent since it is part of a dishonest story, intended to smooth over antagonisms, erase conflicts and produce an illusion of civilizational unity where there was above all exclusion, domination and dogmatic differentiation.

By analyzing the genealogy and political uses of this portmanteau word, we will see how language becomes a strategic tool in the creation of a collective imagination compatible with the interests of the present. This catch-all concept, forged to respond to contemporary issues, today serves as the ideological cement for a rewritten Western narrative, where the "Judeo-Christian heritage" becomes the imaginary foundation of a supposedly unified civilizational identity.

In this dynamic, certain Zionist currents, now well established in the French and European political spheres, are going further because they are trying to establish France as a symbolic new Jerusalem, or, even more cynically, as a new Gaza, a territory to be controlled, shaped according to their interests and subjected to the same logic of surveillance, repression and ideological purification. This worrying shift, between strategic language and the enterprise of symbolic capture, now deserves lucid and uncompromising attention.

Because today, France finds itself exposed to an insidious attempt at ideological colonization, driven by the same mechanisms of narrative manipulation and moral inversion that enabled the Zionist project in Palestine. Laws are now enacted under the influence of powerful lobbies, preventing any criticism or questioning of these processes, under penalty of being immediately accused of anti-Semitism, to the point of deliberately confusing anti-Zionism with racial hatred, to silence any legitimate opposition. However, it is the duty of every free people to defend their land, their history, and their roots against any form of intrusion or domination, whatever its appearance. It is all the more worrying that Israeli ultra-nationalism, unreservedly praised by the majority of French media, most of which are directly or indirectly linked to this community of influence, is at the same time decried when it is expressed among other peoples, and particularly in France.

When menorahs now replace nativity scenes in the public space of the "Eldest Daughter of the Church," even adorning the Élysée Palace, and when school education devotes weeks to the Shoah, an undeniable tragedy of 6 million victims, without even mentioning that the Russian people paid a price of 27 million deaths in the fight against Nazism, it becomes urgent to put History back in its place.

The one-sided instrumentalization of memory and victimhood constructs a biased narrative in which some deaths count more than others, where the true liberators are forgotten and the aggressors are now glorified. At this rate, we risk being buried under the weight of a carefully maintained historical lie, but a lie that, instead of awakening vigilance, serves to justify new crimes, committed in the name of a past betrayed by those who claim to be its guardians.

Added to this is the extremely serious fact of Frank Tapiro's recent announcement of the creation of a private militia on French soil, the Diaspora Defense Forces (DDF) – under the pretext of "protecting" illegal community interests in a secular republic – which sounds like a major alarm for the integrity of our country. This approach recalls with disturbing precision the beginnings of the violent colonization of Palestine in 1948.

France cannot and must not become a substitute promised land, nor a new laboratory of occupation under the guise of distorted memory and victimization.

More in the next article [AT TOP]…

===============================

READ FROM TOP.

YOURDEMOCRACY.NET RECORDS HISTORY AS IT SHOULD BE — NOT AS THE WESTERN MEDIA WRONGLY REPORTS IT.

         Gus Leonisky

         POLITICAL CARTOONIST SINCE 1951.

https://www.youtube.com/watch?v=pCyEp_Y9S0I

The speakers strongly criticize Israel’s military operations in Gaza, characterizing them as strategies of forced displacement, including:

Food denial and starvation (e.g., mass malnutrition among children),

Systematic demolition of homes, leaving entire neighborhoods uninhabitable,

Forced southward movement of civilians within Gaza,

A new military initiative called "Operation Gideon’s Chariot" aiming at full territorial control.

They also condemn the U.S. government’s support or inaction, arguing it makes the U.S. complicit in what they describe as genocide. They cite the inadequacy of humanitarian aid, such as only a few aid trucks entering Gaza when hundreds are needed daily, and criticize political leaders like Senator Marco Rubio for dismissing evidence of mass destruction.

The discussion touches on:

Allegations that Israel deliberately empowered Hamas historically to undermine Palestinian unity.

Comparisons of Israeli actions to historical war crimes, including references to Nazi atrocities.

Deep frustration at the lack of accountability for Israeli officials openly calling for mass violence.

Concern that Israel's actions will lead to long-term self-destruction and global isolation.

Some Israeli Jews and Holocaust scholars are mentioned as critical of current policies, but the speakers argue that a dominant, radical Zionist ideology is driving the violence.

The tone is highly emotional, morally charged, and rooted in outrage over both the humanitarian catastrophe in Gaza and the perceived hypocrisy and complicity of Western powers, especially the United States.

READ FROM TOP.

YOURDEMOCRACY.NET RECORDS HISTORY AS IT SHOULD BE — NOT AS THE WESTERN MEDIA WRONGLY REPORTS IT.

         Gus Leonisky

         POLITICAL CARTOONIST SINCE 1951.

SEE ALSO:

https://www.youtube.com/watch?v=N7fIUxUrnKk