Antelman to eliminate the opiate vol1

There seems to be a conscious attempt when one reads
Jewish scholarly writings to hide this. For example, in the B'nai
Brith Sponsored biography on Mendelssohn, Alfred Jospe
says that Mendelssohn was called the "Jewish Plato." One can
only wonder if there is not indeed a cover up here to prevent
the identification of Mendelssohn with the llluminati. Perhaps
one of the most damning statements that could reflect on
Mendelssohn in this capacity is Robison's reference to
Socratism as identical with llluminatism, and the fact that
Mendelssohn was also called the "German Socrates."
Perhaps one could argue that this is but a minor error on
Jasper's part, except why does this author who is a prominent
B'nai Brith Hillel executive refer to Nicolai as Friedrich Nicholai
when the latter's full name is Christoph Friedrich? And why
does he propagandize and write in glowing terms about Men-
delssohn, when clearly Mendelssohn's impact on Judaism was
more of a curse than a blessing?
Mendelssohn fits the llluminati pattern very well. By only
criticizing Jewish dogma and still firmly maintaining the
authenticity of Jewish observance, Mendelssohn is subtly
advocating the gradual overthrow of Judaism. By putting
Judaism on strictly logical grounds and ignoring its
transcendental, emotional and gut reaction aspects,
Mendelssohn accepts one of the avowed goals of the llluminati
to "substitute reason for religious faith." Mendelssohn thus
joins the "army of hired writers" referred to by Robison, who
were part of the systematic llluminati conspiracy against
religion. However, what is not too well known is that even
more than engaging in writing, Mendelssohn trained disciples
for the French Revolution. Mirabeau's relationship then with
Mendelssohn, and even writing about Mendelssohn, was not a
mere accident or act of sentiment. One of Mendelssohn's
disciples, who was a Jacobin, was another Maskil named
Zalkind-Hourwitz (1740-1812).
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