Archive for the ‘Racket’ Category

"There’s No Place for Morals"

May 22, 2008

The opinion piece below written by Hebrew University of Jerusalem Professor, Yehezkel Dror is titled, “When Survival of the Jewish People Is at Stake, There’s No Place for Morals.” This is the rabbinic mentality in a single sentence–Judaism being a tribal racket, nothing takes precedence over the tribe. Couple this with rabbinic paranoia and dialectics and you have a self-perpetuating religious system of anti-morality. Any old “threat” will suffice. For example, the rabbis decry marriage of Judaic persons to “Gentile” “shiksas” and “shkutzim” as “a threat to the survival of the Jewish people” tantamount to another “Holocaust.” See:

http://mauricepinay.blogspot.com/2008/02/more-orthodox-racism.html

This is but one example. In truth, there has never been a time in 2000 years of Judaism when the rabbis have not been screaming of a threat of “genocide” of “The Jews.” Recall the Talmudic tall-tale of the Roman “genocide” of 4 BILLION Jews in one city, Bethar! (Gitin 57b). If the rabbis stopped summoning the specter of “genocide” of “The Jews” they would have to get real jobs.

There is never a time for true morality in Judaism, not that Judaism has any concept of true morality to begin with. What Yehezkel Dror is really saying is that there is no place for Christian, Biblical morals. That’s what the rabbis were saying during the 2006 Israeli destruction of Lebanon: that Christian moral standards weakened the resolve of the Israeli military and caused danger to “The Jews;” there are no innocent women and children on the “enemy” side during “war.” What the rabbis refer to as “war” is actually indiscriminate destruction of defenseless nations.

The astute among us will recognize this same rabbinic swindle at play in Washington D.C. where it is said that “preemptive” destruction, torture, the forfeiture of our God-given constitutional rights and the abandonment of Christian morality are all necessary due to “the Islamofascist threat.”

Alan Dershowitz spelled it out here:

http://mauricepinay.blogspot.com/2008/02/dershowitz-and-death-of-us.html

The proof text here is Babylonian Talmud Sanhedrin 46a. The rabbis say that the law can be put aside and a person can be executed or flogged, even if they haven’t broken any law, if the rabbis deem that “the times require it.”

When Survival of the Jewish People Is at Stake, There’s No Place for Morals

By Yehezkel Dror – Forward

Thu. May 15, 2008

There is little disagreement that every Jewish leader, organization, community and individual has a duty to help ensure the continuity of the Jewish people. But in a world where the long-term existence of the Jewish state is far from certain, the imperative to exist inevitably gives rise to difficult questions, foremost among them this: When the survival of the Jewish people conflicts with the morals of the Jewish people, is existence worthwhile, or even possible?

Physical existence, I would argue, must come first. No matter how moral a society aspires to be, physical existence must take precedent.

Clear external and internal dangers threaten the very existence of Israel as a Jewish state. It is very likely that the collapse of Israel or the loss of its Jewish nature would undermine the existence of the Jewish people as a whole. And even given the existence of a Jewish state, less clear but no less fateful dangers threaten the long-term sustainable existence of the Diaspora.

When the requirements of existence conflict with other values, therefore, realpolitik should be given priority. From the threat of a disastrous conflict with Islamist actors such as Iran, to the necessity of maintaining distinctions between “us” and “others” in order to limit assimilation, this imperative ought to guide policymakers.

Regrettably, human history refutes the idealistic claim that in order to exist for long, a state, society or people has to be moral. Given the foreseeable realities of the 21st century and beyond, harsh choices are unavoidable, with requirements of existence often contradicting other important values.

Some might argue that putting existence first may be counter-productive in terms of existence itself, because what may be regarded as immoral action can undermine external and internal support essential for existence. However, the calculus of realpolitik gives primacy to existence, leaving limited room for ethical considerations. The unfortunate reality is that the Jewish people may be faced with tragic choices in which important values have to be sacrificed for even more important ones.

Responsible decisions in such difficult situations require clear recognition of the involved moral issues, careful pondering of all relevant values and acceptance of responsibility for one’s autonomous judgment. They also demand an effort to reduce to a minimum the violation of moral values.

Nonetheless, when faced with such choices, the Jewish people ought not be captivated by political correctness and other thinking-repressing fashions. When it comes to China, for example, efforts to strengthen the rising superpower’s ties to the Jewish people should trump moral-minded campaigns to alter Beijing’s domestic policies and handling of Tibet. The same goes for Turkey: Given its crucial peacemaking role in the Middle East, discussion of whether the Ottomans committed genocide against the Armenians ought to be left to historians, preferably non-Jewish ones.

That is not necessarily to condone China’s policies, or to deny Armenian history. Rather, it is to recognize that however just such moral stances may or may not be, the Jewish people must give primacy to existence.

What is required is a priori pondering of values, so as to have guidelines ready for judgment in specific contexts and under crisis conditions. The overall issue is whether the imperative for the Jewish people to exist is a categorical one overriding nearly all other values, or one among many imperatives of similar standing. Given both the history and current situation of the Jewish people, I would argue that the imperative to assure existence is of overriding moral weight.

Let us leave aside reliance on transcendental arguments, biblical commands and sayings of the sages, all of which are open to various interpretations. The justification for giving priority to the needs of existence is four-fold.

First, the Jewish people has an inherent right to exist, just as any other people or civilization.

Second, a people that has been regularly persecuted for 2,000 years is entitled morally, in terms of distributive justice, to be very tough in taking care of its existence, including the moral right and even duty to kill and be killed if this is essential for assuring existence — even at the cost of other values and to other people. This argument is all the more compelling in light of the unprecedented killing only a few decades ago of a third of the Jewish people — mass murder that was supported directly and indirectly, or at least not prevented when possible, by large parts of the civilized world.

Third, given the history of Judaism and the Jewish people, there is a good chance that we will continue to make much-needed ethical contributions to humanity. However, in order to do so we require a stable existence.

Fourth, the State of Israel is the only democratic country whose very existence is endangered by deeply hostile actors, again, without the world taking decisive countermeasures. This justifies — indeed, requires — measures that would be not only unnecessary but also potentially immoral in other circumstances.

The Jewish people should give much more weight to the imperative to assure existence than to other values. There are, of course, limits; nothing can justify initiating genocide. But with the few exceptions where being killed and destroyed is better than transgressing against absolute and total norms, assuring the existence of the Jewish people, including a Jewish State of Israel, should be valued as a top priority.

Thus, if the security of Israel is significantly strengthened by good relations with Turkey and China, but in some views Turkey is guilty of genocide in the past against the Armenians and China of now repressing Tibetans and domestic opposition, Jewish leaders and organizations should support Turkey and China, or at least remain neutral when it comes to their affairs. At a minimum, Jewish leaders should not join the chorus of liberal and humanitarian actors condemning Turkey and China.

Similarly, Jewish leaders should support harsh measures against terrorists who potentially endanger Jews, even at the cost of human rights and humanitarian law. And if the threat is sufficiently grave, the use of weapons of mass destruction by Israel would be justified if likely to be necessary for assuring the state’s survival, the bitter price of large number of killed innocent civilians notwithstanding.

To be sure, there is much room for debate on what is really required for existence. Giving priority to the imperative to exist does not imply supporting each and every policy of Israel. Indeed, the opposite is true: Diaspora leaders, organizations and individuals have a duty to criticize Israeli policies that in their view endanger the Jewish state and the Jewish people’s existence, along with an obligation to propose alternative existence-assuring policies.

But at the end of the day there is no way around the tough and painful practical implications of prioritizing existence as an overriding moral norm over being moral in other respects. When important for existence, violating the rights of others should be accepted, with regret but with determination. Support or condemnation of various countries and their policies should be decided upon primarily in light of probable consequences for the existence of the Jewish people.

In short, the imperatives of existence should be given priority over other concerns — however important they may be — including liberal and humanitarian values, support for human rights and democratization.

This tragic but compelling conclusion is not easy to swallow, but it is essential for the future of the Jewish people. Once our existence is assured, including basic security for Israel, much can and should be sacrificed for tikkun olam. But given present and foreseeable realities, assuring existence must come first.

http://www.forward.com/articles/13388/

"There’s No Place for Morals"

May 22, 2008

The opinion piece below written by Hebrew University of Jerusalem Professor, Yehezkel Dror is titled, “When Survival of the Jewish People Is at Stake, There’s No Place for Morals.” This is the rabbinic mentality in a single sentence–Judaism being a tribal racket, nothing takes precedence over the tribe. Couple this with rabbinic paranoia and dialectics and you have a self-perpetuating religious system of anti-morality. Any old “threat” will suffice. For example, the rabbis decry marriage of Judaic persons to “Gentile” “shiksas” and “shkutzim” as “a threat to the survival of the Jewish people” tantamount to another “Holocaust.” See:

http://mauricepinay.blogspot.com/2008/02/more-orthodox-racism.html

This is but one example. In truth, there has never been a time in 2000 years of Judaism when the rabbis have not been screaming of a threat of “genocide” of “The Jews.” Recall the Talmudic tall-tale of the Roman “genocide” of 4 BILLION Jews in one city, Bethar! (Gitin 57b). If the rabbis stopped summoning the specter of “genocide” of “The Jews” they would have to get real jobs.

There is never a time for true morality in Judaism, not that Judaism has any concept of true morality to begin with. What Yehezkel Dror is really saying is that there is no place for Christian, Biblical morals. That’s what the rabbis were saying during the 2006 Israeli destruction of Lebanon: that Christian moral standards weakened the resolve of the Israeli military and caused danger to “The Jews;” there are no innocent women and children on the “enemy” side during “war.” What the rabbis refer to as “war” is actually indiscriminate destruction of defenseless nations.

The astute among us will recognize this same rabbinic swindle at play in Washington D.C. where it is said that “preemptive” destruction, torture, the forfeiture of our God-given constitutional rights and the abandonment of Christian morality are all necessary due to “the Islamofascist threat.”

Alan Dershowitz spelled it out here:

http://mauricepinay.blogspot.com/2008/02/dershowitz-and-death-of-us.html

The proof text here is Babylonian Talmud Sanhedrin 46a. The rabbis say that the law can be put aside and a person can be executed or flogged, even if they haven’t broken any law, if the rabbis deem that “the times require it.”

When Survival of the Jewish People Is at Stake, There’s No Place for Morals

By Yehezkel Dror – Forward

Thu. May 15, 2008

There is little disagreement that every Jewish leader, organization, community and individual has a duty to help ensure the continuity of the Jewish people. But in a world where the long-term existence of the Jewish state is far from certain, the imperative to exist inevitably gives rise to difficult questions, foremost among them this: When the survival of the Jewish people conflicts with the morals of the Jewish people, is existence worthwhile, or even possible?

Physical existence, I would argue, must come first. No matter how moral a society aspires to be, physical existence must take precedent.

Clear external and internal dangers threaten the very existence of Israel as a Jewish state. It is very likely that the collapse of Israel or the loss of its Jewish nature would undermine the existence of the Jewish people as a whole. And even given the existence of a Jewish state, less clear but no less fateful dangers threaten the long-term sustainable existence of the Diaspora.

When the requirements of existence conflict with other values, therefore, realpolitik should be given priority. From the threat of a disastrous conflict with Islamist actors such as Iran, to the necessity of maintaining distinctions between “us” and “others” in order to limit assimilation, this imperative ought to guide policymakers.

Regrettably, human history refutes the idealistic claim that in order to exist for long, a state, society or people has to be moral. Given the foreseeable realities of the 21st century and beyond, harsh choices are unavoidable, with requirements of existence often contradicting other important values.

Some might argue that putting existence first may be counter-productive in terms of existence itself, because what may be regarded as immoral action can undermine external and internal support essential for existence. However, the calculus of realpolitik gives primacy to existence, leaving limited room for ethical considerations. The unfortunate reality is that the Jewish people may be faced with tragic choices in which important values have to be sacrificed for even more important ones.

Responsible decisions in such difficult situations require clear recognition of the involved moral issues, careful pondering of all relevant values and acceptance of responsibility for one’s autonomous judgment. They also demand an effort to reduce to a minimum the violation of moral values.

Nonetheless, when faced with such choices, the Jewish people ought not be captivated by political correctness and other thinking-repressing fashions. When it comes to China, for example, efforts to strengthen the rising superpower’s ties to the Jewish people should trump moral-minded campaigns to alter Beijing’s domestic policies and handling of Tibet. The same goes for Turkey: Given its crucial peacemaking role in the Middle East, discussion of whether the Ottomans committed genocide against the Armenians ought to be left to historians, preferably non-Jewish ones.

That is not necessarily to condone China’s policies, or to deny Armenian history. Rather, it is to recognize that however just such moral stances may or may not be, the Jewish people must give primacy to existence.

What is required is a priori pondering of values, so as to have guidelines ready for judgment in specific contexts and under crisis conditions. The overall issue is whether the imperative for the Jewish people to exist is a categorical one overriding nearly all other values, or one among many imperatives of similar standing. Given both the history and current situation of the Jewish people, I would argue that the imperative to assure existence is of overriding moral weight.

Let us leave aside reliance on transcendental arguments, biblical commands and sayings of the sages, all of which are open to various interpretations. The justification for giving priority to the needs of existence is four-fold.

First, the Jewish people has an inherent right to exist, just as any other people or civilization.

Second, a people that has been regularly persecuted for 2,000 years is entitled morally, in terms of distributive justice, to be very tough in taking care of its existence, including the moral right and even duty to kill and be killed if this is essential for assuring existence — even at the cost of other values and to other people. This argument is all the more compelling in light of the unprecedented killing only a few decades ago of a third of the Jewish people — mass murder that was supported directly and indirectly, or at least not prevented when possible, by large parts of the civilized world.

Third, given the history of Judaism and the Jewish people, there is a good chance that we will continue to make much-needed ethical contributions to humanity. However, in order to do so we require a stable existence.

Fourth, the State of Israel is the only democratic country whose very existence is endangered by deeply hostile actors, again, without the world taking decisive countermeasures. This justifies — indeed, requires — measures that would be not only unnecessary but also potentially immoral in other circumstances.

The Jewish people should give much more weight to the imperative to assure existence than to other values. There are, of course, limits; nothing can justify initiating genocide. But with the few exceptions where being killed and destroyed is better than transgressing against absolute and total norms, assuring the existence of the Jewish people, including a Jewish State of Israel, should be valued as a top priority.

Thus, if the security of Israel is significantly strengthened by good relations with Turkey and China, but in some views Turkey is guilty of genocide in the past against the Armenians and China of now repressing Tibetans and domestic opposition, Jewish leaders and organizations should support Turkey and China, or at least remain neutral when it comes to their affairs. At a minimum, Jewish leaders should not join the chorus of liberal and humanitarian actors condemning Turkey and China.

Similarly, Jewish leaders should support harsh measures against terrorists who potentially endanger Jews, even at the cost of human rights and humanitarian law. And if the threat is sufficiently grave, the use of weapons of mass destruction by Israel would be justified if likely to be necessary for assuring the state’s survival, the bitter price of large number of killed innocent civilians notwithstanding.

To be sure, there is much room for debate on what is really required for existence. Giving priority to the imperative to exist does not imply supporting each and every policy of Israel. Indeed, the opposite is true: Diaspora leaders, organizations and individuals have a duty to criticize Israeli policies that in their view endanger the Jewish state and the Jewish people’s existence, along with an obligation to propose alternative existence-assuring policies.

But at the end of the day there is no way around the tough and painful practical implications of prioritizing existence as an overriding moral norm over being moral in other respects. When important for existence, violating the rights of others should be accepted, with regret but with determination. Support or condemnation of various countries and their policies should be decided upon primarily in light of probable consequences for the existence of the Jewish people.

In short, the imperatives of existence should be given priority over other concerns — however important they may be — including liberal and humanitarian values, support for human rights and democratization.

This tragic but compelling conclusion is not easy to swallow, but it is essential for the future of the Jewish people. Once our existence is assured, including basic security for Israel, much can and should be sacrificed for tikkun olam. But given present and foreseeable realities, assuring existence must come first.

http://www.forward.com/articles/13388/

Kosher Sex Predators

April 1, 2008

Where are the multi-million dollar lawsuits? The front page New York Times exposes? This report says that the “Ultra-Orthodox” are a closed community and that’s why these incidents are rarely reported and prosecuted, but given the heavy Judaic presence in the mainstream press and the lack of reporting on this problem in that same press, it seems that the Judaic community as a whole is acting as a closed community on this matter. They never fail to report on Catholic sex abuse cases, however.

Police: Bnei Brak has by far the highest rate of sexual offenses

Roni Singer-Heruti -Haaretz

March 31, 2008

… “The number of sex offenses in the Bnei Brak area [of the Israeli state] is higher than any other city by tens of percentage points, and it is clear to us that we do not know about many cases that are not even reported because of the well-known fact that in the Haredi (ultra-Orthodox) community, there is great reluctance about reporting such incidents,” a senior police officer in the Tel Aviv District said …

Police say that “this is a widespread phenomenon and children are harmed by it. The problem is that this is a closed community where it is not customary to report such cases. Thus sexual assailants, and other kinds of criminals, know they can operate without fear in Bnei Brak, and know that the chances that complaints will be filed against them is minimal” …

http://www.haaretz.com/hasen/spages/969944.html

Kosher Sex Predators

April 1, 2008

Where are the multi-million dollar lawsuits? The front page New York Times exposes? This report says that the “Ultra-Orthodox” are a closed community and that’s why these incidents are rarely reported and prosecuted, but given the heavy Judaic presence in the mainstream press and the lack of reporting on this problem in that same press, it seems that the Judaic community as a whole is acting as a closed community on this matter. They never fail to report on Catholic sex abuse cases, however.

Police: Bnei Brak has by far the highest rate of sexual offenses

Roni Singer-Heruti -Haaretz

March 31, 2008

… “The number of sex offenses in the Bnei Brak area [of the Israeli state] is higher than any other city by tens of percentage points, and it is clear to us that we do not know about many cases that are not even reported because of the well-known fact that in the Haredi (ultra-Orthodox) community, there is great reluctance about reporting such incidents,” a senior police officer in the Tel Aviv District said …

Police say that “this is a widespread phenomenon and children are harmed by it. The problem is that this is a closed community where it is not customary to report such cases. Thus sexual assailants, and other kinds of criminals, know they can operate without fear in Bnei Brak, and know that the chances that complaints will be filed against them is minimal” …

http://www.haaretz.com/hasen/spages/969944.html

China Goes Kosher

January 19, 2008

The rabbis and their kosher racket: a “solution” in need of a problem, and a dumb goy population to finance it.


China Goes Kosher as Exporters Use Rabbis to Reassure Consumers

By Mark Drajem

Jan. 18 (Bloomberg) — Chinese exporters, facing a U.S. backlash over tainted food products, are turning to an unlikely group of inspectors to help clean up their act: Jewish rabbis.

Kosher certifications by rabbis have doubled to more than 300 in China in the past two years, according to the Orthodox Union, a New York-based organization that does inspections. The group expects thousands more plants to get certified in the next few years, covering everything from spices and chemical additives to frozen berries, sliced garlic and beef.

Chinese exporters, eager to gain access to the $11.5 billion U.S. kosher market, had already begun seeking the certifications before the uproar over contaminated seafood, toothpaste and pet food began last year. Now, after a rush of recalls, the rabbis say the companies are paying for the inspections to ease growing concern among U.S. consumers about imports from China.

“When we certify a product, consumers know there is another pair of eyes” on it, said Mordechai Grunberg, an American rabbi whose seven-member team examines Chinese factories, scans company books, and even drops in for surprise inspections to ensure the biblical dietary laws are followed.

… Fully half the Chinese exports to the U.S. of $2.5 billion a year in food ingredients, such as coloring agents and preservatives, are kosher, up 150 percent from two years ago, the Orthodox Union estimates.

“We are experiencing phenomenal growth,” said Rabbi Moshe Elefant, chief operating officer of the kosher-certification body.

While the rabbis see to it that the products adhere to such laws as prohibitions on pork and the mixing of meat and dairy,they don’t perform scientific food-safety tests.

“There is definitely marketing power to have a kosher symbol on products,” said Mark Overland, who directs the kosher and organic department at Cargill Inc., the largest U.S. agricultural company. “But it would be a misnomer to equate kosher with food safety.”

Many consumers disagree. Buyers of kosher products — the majority of whom in the U.S. are non-Jews — are seeking healthy and safe products, according to a 2005 survey by Lubicom, a marketing firm specializing in kosher products …


http://www.bloomberg.com/apps/news?pid=20601080&sid=a9Eb.vP.8FjU&refer=asia

China Goes Kosher

January 19, 2008

The rabbis and their kosher racket: a “solution” in need of a problem, and a dumb goy population to finance it.


China Goes Kosher as Exporters Use Rabbis to Reassure Consumers

By Mark Drajem

Jan. 18 (Bloomberg) — Chinese exporters, facing a U.S. backlash over tainted food products, are turning to an unlikely group of inspectors to help clean up their act: Jewish rabbis.

Kosher certifications by rabbis have doubled to more than 300 in China in the past two years, according to the Orthodox Union, a New York-based organization that does inspections. The group expects thousands more plants to get certified in the next few years, covering everything from spices and chemical additives to frozen berries, sliced garlic and beef.

Chinese exporters, eager to gain access to the $11.5 billion U.S. kosher market, had already begun seeking the certifications before the uproar over contaminated seafood, toothpaste and pet food began last year. Now, after a rush of recalls, the rabbis say the companies are paying for the inspections to ease growing concern among U.S. consumers about imports from China.

“When we certify a product, consumers know there is another pair of eyes” on it, said Mordechai Grunberg, an American rabbi whose seven-member team examines Chinese factories, scans company books, and even drops in for surprise inspections to ensure the biblical dietary laws are followed.

… Fully half the Chinese exports to the U.S. of $2.5 billion a year in food ingredients, such as coloring agents and preservatives, are kosher, up 150 percent from two years ago, the Orthodox Union estimates.

“We are experiencing phenomenal growth,” said Rabbi Moshe Elefant, chief operating officer of the kosher-certification body.

While the rabbis see to it that the products adhere to such laws as prohibitions on pork and the mixing of meat and dairy,they don’t perform scientific food-safety tests.

“There is definitely marketing power to have a kosher symbol on products,” said Mark Overland, who directs the kosher and organic department at Cargill Inc., the largest U.S. agricultural company. “But it would be a misnomer to equate kosher with food safety.”

Many consumers disagree. Buyers of kosher products — the majority of whom in the U.S. are non-Jews — are seeking healthy and safe products, according to a 2005 survey by Lubicom, a marketing firm specializing in kosher products …


http://www.bloomberg.com/apps/news?pid=20601080&sid=a9Eb.vP.8FjU&refer=asia

The Kosher Racket

May 11, 2007

EDITOR’S NOTE: This is a fabulous scheme, and Benedict XVI’s elder brothers are getting bloody rich at it. Granted, the kosher racket pales in comparison to the Shoah business, but it’s impressive, nonetheless.

According to Menachem Lubinsky, editor of “Kosher Today” and owner of Lubicon Marketing and Consulting, there are 10.5 million kosher consumers in the United States, 10,650 companies in the United States whose products are under kosher supervision, and 98,000 kosher certified products. Not to mention bakeries, restaurants and kosher markets in many cities and towns throughout the country. And it is the “mashgiach” who has the important job of “watching over” factories, caterers, restaurants, butchers and kosher stores to make sure “everything is kosher.”

According to Lubinsky of Lubicon, “The dollar value of the kosher market is $10.5 billion.”

http://www.jewishledger.com/articles/2007/05/08/news/news10.prt

The article fails to mention the fact that the tax imposed upon the 10.5 million “kosher consumers” (see: Orthodox Judaics) is supplemented by 99.5% percent of the U.S.’s non-“kosher consumers.” Yes, any time you buy grocery items with the following symbols on them (it’s nearly impossible to grocery shop today without doing so) you are paying a tax to the rabbis:

The Kosher Racket

May 11, 2007

EDITOR’S NOTE: This is a fabulous scheme, and Benedict XVI’s elder brothers are getting bloody rich at it. Granted, the kosher racket pales in comparison to the Shoah business, but it’s impressive, nonetheless.

According to Menachem Lubinsky, editor of “Kosher Today” and owner of Lubicon Marketing and Consulting, there are 10.5 million kosher consumers in the United States, 10,650 companies in the United States whose products are under kosher supervision, and 98,000 kosher certified products. Not to mention bakeries, restaurants and kosher markets in many cities and towns throughout the country. And it is the “mashgiach” who has the important job of “watching over” factories, caterers, restaurants, butchers and kosher stores to make sure “everything is kosher.”

According to Lubinsky of Lubicon, “The dollar value of the kosher market is $10.5 billion.”

http://www.jewishledger.com/articles/2007/05/08/news/news10.prt

The article fails to mention the fact that the tax imposed upon the 10.5 million “kosher consumers” (see: Orthodox Judaics) is supplemented by 99.5% percent of the U.S.’s non-“kosher consumers.” Yes, any time you buy grocery items with the following symbols on them (it’s nearly impossible to grocery shop today without doing so) you are paying a tax to the rabbis:

The Kosher Racket

May 11, 2007

EDITOR’S NOTE: This is a fabulous scheme, and Benedict XVI’s elder brothers are getting bloody rich at it. Granted, the kosher racket pales in comparison to the Shoah business, but it’s impressive, nonetheless.

According to Menachem Lubinsky, editor of “Kosher Today” and owner of Lubicon Marketing and Consulting, there are 10.5 million kosher consumers in the United States, 10,650 companies in the United States whose products are under kosher supervision, and 98,000 kosher certified products. Not to mention bakeries, restaurants and kosher markets in many cities and towns throughout the country. And it is the “mashgiach” who has the important job of “watching over” factories, caterers, restaurants, butchers and kosher stores to make sure “everything is kosher.”

According to Lubinsky of Lubicon, “The dollar value of the kosher market is $10.5 billion.”

http://www.jewishledger.com/articles/2007/05/08/news/news10.prt

The article fails to mention the fact that the tax imposed upon the 10.5 million “kosher consumers” (see: Orthodox Judaics) is supplemented by 99.5% percent of the U.S.’s non-“kosher consumers.” Yes, any time you buy grocery items with the following symbols on them (it’s nearly impossible to grocery shop today without doing so) you are paying a tax to the rabbis: