By David Patterson
This publication articulates a deeper realizing of the phenomenon of Jew hatred as a metaphysical element of the human soul. continuing from the Jewish pondering that the anti-Semites oppose, David Patterson argues that anti-Semitism arises from the main old of temptations, the temptation to be as God, and therefore to escape from an absolute responsibility to and for the opposite individual.
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Additional info for Anti-Semitism and Its Metaphysical Origins
Jason Aronson, 1996), 8. ”58 And: “The wish to murder God makes sense only when all values derive from Him. ”59 Rubenstein’s observation, however, concerns a psychological condition, not a metaphysical origin. Although he sees the soul’s impetus to deicide, he does not see the longing to kill God as a deﬁning feature of anti-Semitism (he does, however, take it to be central to Christian anti-Semitism). We may not have the power to kill God the Creator and Lawgiver, but we have the power to destroy His children, beginning with His chosen, the Jews.
Inasmuch as the evil inclination, which is the soul’s anti-Semitic inclination, is an inclination to get rid of God, it is an inclination to commit murder. Perhaps that is why the Chasidic master Rabbi Simcha Bunim of Pshyshka (1765–1827) taught that “the evil inclination should be imagined as if it were a murderer,”80 a murderer of God and humanity. Understanding the essence of anti-Semitism as a move to eliminate God through the elimination of the prohibition against murder, we come to a startling realization: the essence of anti-Semitism is the essence of evil, so that to understand anti-Semitism is to understand evil.
In 1933, she ﬂed from Germany to Paris, and in 1941 she immigrated to the United States, where she pursued a career as a scholar and a social philosopher. Her assessment of the origins of anti-Semitism can be found in her study Antisemitism, which is part one of The Origins of Totalitarianism (1951). ”45 The social-historical process leading to this climax, she explains, proceeded in four stages: 1. In the seventeenth and eighteenth centuries Jews enjoyed a privileged status as court Jews who ﬁnanced state affairs.