🚨 Modern Purim in the Nuremberg Trials 🚨
📝 Based on Louis Marschalko’s The World Conquerors (Part V)

https://jscenter.ir/jewish-methods/jews-and-politics/18532

💡 The fifth part of Marschalko’s groundbreaking book exposes one of the darkest traditions of World Jewry: the festival of Purim.

While Purim is celebrated annually as a joyful holiday in Jewish communities worldwide, Marschalko uncovers its chilling roots: a massacre of 75,000 Persians orchestrated by Esther and Mordechai during the reign of Xerxes (Ahasuerus).

📖 In the Book of Esther, this genocide is narrated as a “victory” for the Jewish people. For over 2,500 years, Jews have preserved this tradition, celebrating the execution of innocents with wine, feasts, and revelry.

🔴 Purim as a Model for Modern Genocides

Marschalko argues that the spirit of Purim resurfaced in 1946, just one year after WWII, during the Nuremberg Trials.

Like Haman and his sons, who were executed through Esther’s schemes, German leaders—military men, doctors, intellectuals, and politicians—were condemned and executed in what Marschalko calls a “show trial”.

He writes that:
➡️ The Nuremberg executions were a modern Purim, a judicially cloaked act of vengeance.
➡️ Judges, witnesses, and staff were overwhelmingly Jewish, often concealing their identity.
➡️ Evidence was fabricated, testimonies coerced under torture, and cinematic tricks (e.g., Death Mills, 1945) were used to manipulate public opinion.

📌 Key Insights from Marschalko

1. Purim = Holocaust of Persians 👥

75,000 Persians were slaughtered in an ancient genocide.

Esther & Mordechai manipulated the Persian king through deception.

2. Political Lessons of Esther 🏛️

Mordechai established a model: infiltrating royal courts through marriage and influence, a tactic that echoes in modern political history.

3. Nuremberg as Purim 2.0 ⚖️

Just as Haman was falsely accused, German leaders were vilified.

The trials became a spectacle of vengeance, not justice.

Torture, fabricated evidence, and staged propaganda films reinforced the narrative.

4. A Festival of Hatred vs. a Festival of Love ✝️✡️

Purim, Marschalko says, is the “Feast of Hatred and Revenge.”

By contrast, Christianity’s greatest celebration, Christmas, commemorates the birth of Love and Mercy: Jesus Christ (AS).

📚 References & Notes

Louis Marschalko, The World Conquerors, Ch. 10 “The New Purim and Nuremberg.”

Shlomo Sand, The Invention of the Jewish People.

Eyewitness accounts of torture at Nuremberg (e.g., Julius Streicher, Oswald Pohl).

Critical testimony: Judge Charles F. Wennerstrum (Chicago Tribune, 1948).

🔥 Marschalko’s warning is clear: whenever World Jewry gains dominance, they repeat the same ancient pattern—celebrating victory not with peace, but with mass executions and fabricated trials.

✡️ Purim = Hatred and Blood
✝️ Christmas = Love and Redemption

📢 Stay awake. History repeats itself.
#Purim #Nuremberg #JewishPower #WorldPolitics #HiddenHistory

✅ @rahyafte_en

📜 European Thinkers and the Rise of Jewish Financial Oligarchy (Part I)
#History #JewishPower #Philosophy #Enlightenment 💰📖
https://jscenter.ir/jewish-history/formation/2359

From the 17th century onward, Europe entered a new intellectual and political phase where mercantilism, free trade, and utilitarianism intertwined with the growing influence of Jewish financial elites. Behind the elegant language of “progress” and “reason,” a powerful network of transnational moneylenders began shaping the direction of Western politics and thought.

⚖️ The Birth of Utilitarian Morality
Early advocates of mercantile capitalism—like Edward Herbert (1583–1648)—sought to replace the old Christian moral order with a new principle:

“Only what is useful is good.”

This utilitarian ethic justified colonial expansion and the growing power of financial oligarchies that operated “beyond the seas.” Herbert’s idea of “natural religion” (Deism) further detached faith from revelation, introducing a “God” who created the world but no longer intervened in human affairs. Soon, Deism became fashionable among European elites, embraced by thinkers such as Locke, Voltaire, Spinoza, Jefferson, and Franklin.

🏛 The Political Nexus: Locke, Shaftesbury, and Amsterdam
Philosopher John Locke (1632–1704), often portrayed as a father of liberal democracy, was deeply tied to the powerful Lord Shaftesbury, a man entangled in conspiracies and financial intrigues involving Jewish merchants of Amsterdam and London.
After Shaftesbury’s fall, Locke himself took refuge in Amsterdam—the European hub of Jewish banking. Upon his return to England in 1689, Locke published his Letter Concerning Toleration, advocating full civil rights for Jews under the banner of “religious tolerance.”

But beneath this moral language lay an economic motive: Jewish financiers were key to the Glorious Revolution (1688), which placed William of Orange—funded by Amsterdam’s Jewish oligarchs—on the English throne. Locke’s “toleration” reflected the political gratitude and ideological justification of this new alliance.

🏦 The ‘Useful’ Jew in Enlightenment Thought
From the 17th to the 18th century, Jewish writers like Rabbi Simone Luzzatto defended their communities by stressing their “usefulness” to national economies. Luzzatto wrote, “Wherever Jews dwell, trade flourishes.” Later, John Toland (1714) echoed this view in his pamphlet Reasons for Granting Full Citizenship to the Jews in Britain and Ireland.

French and German thinkers such as Montesquieu and Lessing further romanticized Jewish “reason” and “moral wisdom.” Lessing’s Nathan the Wise (1779) portrayed a deistic Jewish hero preaching universal humanism—a message that conveniently aligned with Enlightenment cosmopolitanism and economic liberalism.

⚔️ Voices of Opposition
Yet not all European thinkers joined this chorus. Philosophers like Herder, Voltaire, Holbach, and Fichte saw Jewish finance as a parasitic power undermining national sovereignty.

• Voltaire wrote that Jewish influence spread “the art of usury.”

• Herder likened Jewish communities to “weeds sucking the sap of European nations.”

• Fichte, in 1793, warned of a “state within a state”—a centralized, transnational Jewish network operating across Europe.

These critics feared not religion, but the political structure of Jewish communal autonomy: secretive, tightly organized, and driven by wealth accumulation.

🇫🇷 The French Revolution and Napoleon’s Challenge
During the French Revolution, debates raged over whether Jews should be considered citizens or a separate nation. Thinkers like Clermont-Tonnerre argued:

“We must refuse to recognize the Jews as a separate political body within the state. Let every Jew become an individual citizen.”

When Napoleon Bonaparte came to power, he faced the same dilemma. In 1806 he convened the Grand Sanhedrin of Paris, demanding Jews choose between loyalty to their faith’s separate laws or to the French Republic. Though the council offered diplomatic answers, Napoleon soon imposed economic restrictions on Jewish moneylenders.