The ‘Jew World Order’
Usury is evil. I can never find any justification for charging interest on loans to people who are most deprived monetarily and therefore vulnerable. In a system where capital determines whether we live or die, thrive or suffer, taking advantage of impoverished or needy people is exploitative and cruel.
People follow this premise with the view that the Jews control the world and commit usury, and conclude that they must be stopped. This justification for Jew-bashing is based on prejudices and needs to be addressed.
In the Book of Ezekiel, charging interest is listed among the worst sins [Ezekiel 18:13, 18:17]. In the Talmud, Ezekiel compares usurers metaphorically to people who shed blood [Baba Metzia 61b]. Exodus 22:25-27, Leviticus 25:35-38 and Deuteronomy 23:20-21 all discuss loans but forbid charging interest. The Mishnah even presents witnesses or scribes of loans with interest as culpable. The Mishnah (sometimes referred to as the ‘Oral Torah’) argues that people should buy land for income instead of charging interest on loans. Gifts paid to a potential creditor in the hope of being granted a loan are regarded as interest paid in advance. Likewise, gifts paid as thanks for being offered a loan are regarded as a form of interest. The Mishnah even forbids loaning things other than money since the market value of the item could increase by the time the item is to be returned, which makes it effective interest [Babba Metzia 75a]. In these teachings, the strictness surrounding the charging of interest in the Halakha can be observed. To put things into context, furthermore, most early religions and secular laws in the ancient Near East did not proscribe usury. The Sumerians for example charged 20% interest per annum. Judaism actually challenged cultural norms by bringing more regulations to granting loans and in many of its holy scriptures forbade the charging of interest.
The religious teachings of Judaism do not promote the charging of interest. Rather, they condemn it. Usury is against the Halakha.
It becomes clear then, on actually examining the Jewish faith, that being Jewish has nothing to do with whether or not a Jewish person will charge interest and is just a fable told for centuries by European monarchies, more recently Hitler, and today’s Neo-Nazis as a way of demonising and scapegoating Jewish people.
This conspiracy theory based argument for anti-Semitism is appalling and has its origins in ‘Alt-Right’ rhetoric. It’s disappointing to see self-proclaimed socialists regurgitate this argument, failing to see how it is a distraction to blame all our financial problems on Jews and target the Rothschilds for attacks when the real problem is capitalism and the bourgeoisie as a whole, rather than a few Jewish individuals who happen to have power and influence. Whilst I will not excuse the Rothschilds for their involvement in the Zionist movement and global banking, I’m suspicious of people who attack them specifically because I question what their motives are.
The bourgeoise is already involved in a conspiracy of propaganda, manufactured consent and cronyism. Whilst it’s nice to have something to feed our imaginations, we need not bother ourselves with far-fetched claims about a Jewish only totalitarian global elite. The propertied classes overtly exploit the labouring classes, Jewish people included; they are the enemy, not Jews. It is a case of extreme paranoia and an attempt to deny the fundamental problems with capitalism to proclaim that a very small minority group who have been subjected to a history of marginalisation, oppression, persecution, hate crimes, pogroms and even genocide are somehow ruling the world without us even knowing about it. You are hating the wrong people.
‘USURY’, Jewish Encyclopedia, by Executive Committee of the Board, Lewis N. Dembitz, Joseph Jacobs, 2011 http://www.jewishencyclopedia.com/articles/14615-usury
‘Peake’s Commentary on the Bible’, by Matthew Black, Harold Henry Rowley and Arthur Samuel Peake, 1962
‘History of the Jews’, by Paul Johnson, HarperCollins, 2009, pp. 172-3