The Ashkenazi Revolution

175the necessary basics of the State of Israel are not Jewish, that is to say, thecreation of the Confederacy of Jewish Peoples, but Ashkenazic. Thespeedy development of scientific weaponry decreases the value, each year,of the simple, unskilled, soldier and increases our share of defensiveinfrastructure, despite our dwindling numbers. The Ashkenazi People inthe State of Israel, can maintain on its own, without any contribution, in theway of skilled, or scientific, human capital, from the other Jewish nations,all the necessary services. If there were to be a hypothetical situation inwhich the non-Ashkenazi Jews wished to leave for “vacation” and not carrythe burden of maintaining the nation, we would be able to carry this yokealone for a long time. Even if our portion of the Jewish population were tofall to 10 percent – something that is unfathomable in the near future – eventhen our state power would be in the neighborhood of 85 percent. Ouradvantage comes from our wonderful rule over time, which grants rule overeverything that exists within time, people, organizations, spiritual life andall the other various practical machinery.2The gathering of Jewish peoples in the State of Israel, in the form it took,was a problematic campaign from its inception. Therefore, this programcarries the stigma of shocking contradictions. This is a campaign of lovefor the Jewish People and Jewish solidarity, the likes of which Jewishhistory had never seen, and together with this, it contains frightful elementsof contempt and abuse of non-Ashkenazi peoples. These peoples, thatmaintained honorable civilizations, among them even very great ones, suchas Spain and Babylon, lost, in the course of the campaign of gathering theexiles, all independence and all free will. They were turned into herds ofsubjugated people who followed the Ashkenazi savior. This was agrandiose rescue, but at the same time, also a terrible degradation. Thisdegradation was necessary in order to be rescued, just as we find in surgicaloperations, healing situations and sexual situations. The combination ofrescue-degradation that left its mark upon the gathering of exiles does notonly exist for non-Ashkenazi Jews, but also for the Ashkenazim, eventhough, in this regard, the combination changes to victory-degradation. In