After reading all of the threads associated with user David Blomstrom’s “Jewish problem,” I couldn’t avoid the conclusion that all of his posted questions and comments were merely an exercise in disingenuous spamming – using EL&U, and Meta, as convenient platforms from which to indulge in the public exhibition of hatred and of scapegoating.
This exhibitionism is ironic and secret because, though the OP's hatred is publicly disseminated and visible, the author of these posts remains hidden and invisible, remains effectively anonymous and intangible, always at a safe distance from his audience, always removed from the real-life effects of his self-indulgence. This gives the OP license, emboldens him. Online philosophical discussion cannot rectify the OP’s problem because, in effect, it is the problem. All that is missing is the corrective measures only real-life consequences can provide the OP.
I believe that user Sven Yargs has provided the OP with a well-reasoned and articulate answer. I see, however, an additional and equally fundamental weakness with the reasoning undergirding Mr. Blomstrom’s “Jewish problem,” namely that, other than those who self-identify, there is no objective or reliable method of identifying who is, and who is not, a Jew. With this in mind, I attempted via commentary, to discover what criteria the OP used to determine precisely who he hated. The OP had no desire to participate in that discussion, which of course, was not surprising.
What follows is our brief dialogue (emphasis added):
Little Eva: I take it that you consider yourself to be a non-racist who is opposed, not to Jews per se, but to Jews who exercise excessive control of financial institutions, media, and the U.S. government (etc.)? So, let's define some of our terms, please. What constitutes a Jew?
Mr. Blomstrom: Well, there are people who are Jews because they embrace Judaism, and there are ethnic Jews. As I understand it, it's very hard to convert to Judaism, so the great majority of Jews are ethnic Jews. I don't want to get into a big discussion about that, but there are tons of resources on the Internet you can peruse.
Little Eva: David, it seems to me that the factors conferring “Jewdom” are limited to 1) some unspecified percentage of Hebraic genealogy. 2) Affiliation with Zionist ideology. 3) Affiliation with financial institutions, i.e., international banking, media corporations, pro-Israeli lobbies, etc. 4) Wealth. Anything I’ve left out? I’ve read all the threads associated with both incarnations of the EL&U OP, and the Meta OP. It seems that this issue is of some importance to you and I’d like to be of assistance. But first we need to establish our semantics. Please help me out here?
Little Eva: For instance David, if someone is Welsh, wholly without Hebraic blood and poor-off financially (as I am), but they convert to Judaism and endorse a Zionist agenda (2 of the 4 example criteria) do they qualify as a Jew? Or must the candidate ratio be 3 of 4?
Mr. Blomstrom: First point: Gentiles (non-Jews) can also be Zionists. Second, I think some of your other questions, though well-meaning, are a little too...esoteric? Jews have had a reputation for economic control for centuries. Obviously, some of those individuals could have been atheists or gentiles who converted to Judaism. But the great majority were "ethnic Jews," religious or not. A good example is Hollywood. It's no secret that Jews control Hollywood, and that fact has spawned a variety of concerns.
Mr. Blomstrom: Another avenue is to focus on the leaders, including the individuals who own Hollywood's major studios, along with people like Henry Kissinger, Paul Wolfowitz, Paul Singer, Alan Greenspan, etc. Most of these people are ethnic Jews. I suspect most are Zionists as well, though it's often hard to tell. On another tangent, this article in The New Yorker really hit the nail on the head - in just five paragraphs! New York Magazine.
What follows are some excerpts extracted from a Wikipedia entry:
Who is a Jew?
The question is based in ideas about Jewish personhood which have cultural, religious, political, genealogical, and personal dimensions. The definition of who is a Jew varies according to whether it is being considered by Jews based on normative religious statutes or self-identification, or by non-Jews for other reasons. Because Jewish identity can include characteristics of an ethnicity, a religion, or conversion, the definition depends on many aspects that must be considered.
According to the simplest definition used by Jews for self-identification, a person is a Jew by birth, or becomes one through religious conversion. However, there are differences of opinion among the various branches of Judaism in the application of this definition, including:
• The effect of mixed parents: i.e. whether a person of mixed Jewish and non-Jewish parents should be considered Jewish.
• Conversion: i.e. what processes of conversion should be considered valid.
• Historical loss of Jewish identity: i.e. whether a person's or group's actions (such as conversion to a different religion) or circumstances in his or her community's life (such as being unaware of Jewish parents) should affect his or her status as Jewish or non-Jewish.
• Diaspora identity: identity of Jews among themselves, and by non-Jews throughout the Jewish diaspora.
• Claim to Israeli citizenship: the examination of the previous issues in the context of the Basic Laws of Israel.
All Jewish religious movements agree that a person may be a Jew either by birth or through conversion. According to halakha, a Jew by birth must be born to a Jewish mother. Halakha states that the acceptance of the principles and practices of Judaism does not make a person a Jew. But, those born Jewish do not lose that status because they cease to be observant Jews, even if they adopt the practices of another religion.
Reform and Reconstructionist Judaism often accept a child as Jewish even if only the father is Jewish and if the child chooses to identify as Jewish. As the various denominations of Judaism differ on their conversion processes, conversions performed by more liberal denominations are not accepted by those that are less so.
Jewish by birth
All branches of Orthodox Judaism and Conservative Judaism today maintain that the halakhic rules (i.e. matrilineal descent) are valid and binding. Reform and Liberal Judaism do not accept the halakhic rules as binding, and accept a child of one Jewish parent, whether father or mother, as Jewish if the parents raise the child as a Jew and foster a Jewish identity in the child, noting that "in the Bible the line always followed the father, including the cases of Joseph and Moses, who married into non-Israelite priestly families."
Converts to Judaism
All mainstream forms of Judaism today are open to sincere converts, with most subgroups accepting converts by the process accepted within the group. Not all conversions are recognized in different movements.
The controversy [among those who self-identify] in determining "who is a Jew" concerns four basic issues:
1. One issue arises because North American Reform and UK Liberal movements have changed some of the halakhic requirements for a Jewish identity in two ways.
2. Secondly, Orthodox Judaism asserts that non-Orthodox rabbis are not qualified to form a beit din. This has led to non-Orthodox conversions generally being unaccepted in Orthodox communities. Since Orthodox Judaism maintains the traditional standards for conversion – in which the commitment to observe halakha is required – non-Orthodox conversions are generally not accepted in Orthodox communities because the non-Orthodox movements perform conversions in which the new convert does not undertake to observe halakha as understood by Orthodox Judaism.
3. A third controversy concerns persons (whether born Jews or converts to Judaism) who have converted to another religion. The traditional view is such persons remain Jewish. Reform Judaism regards such people as apostates, and states regarding "Messianic Jews": "'Messianic Jews' claim that they are Jews, but we must asked [sic] ourselves whether we identify them as Jews. We cannot do so as they consider Jesus of Nazareth as the Messiah who has fulfilled the Messianic promises. In this way, they have clearly placed themselves within Christianity. They may be somewhat different from other Christians as they follow various Jewish rites and ceremonials, but that does not make them Jews." Regardless, such people do not count as Jewish for the purposes of the Israeli citizenship laws.
4. A fourth controversy stems from the manner in which the Chief Rabbinate of Israel has been handling marriage and conversion decisions in recent years. Conversions and marriages within Israel are legally controlled by the Orthodox Israeli Chief Rabbinate; therefore, a person not proven to be a Jew to the Rabbinate's satisfaction is not legally permitted to marry a Jew in Israel today...[N]on-Orthodox Jews born to Jewish parents, and some Jews converted by Orthodox rabbis, have been increasingly unable to prove their Jewishness to the Rabbinate's satisfaction, because they are unable to find an Orthodox rabbi who is both acceptable to the Rabbinate, and familiar with and willing to vouch for the Jewishness of their maternal lineage or the validity of their conversion... There have been several attempts to convene representatives of the three major movements to formulate a practical solution to this issue. To date, these have failed, though all parties concede the importance of the issue is greater than any sense of rivalry among them.
The Society for Humanistic Judaism defines a Jew as "someone who identifies with the history, culture and fate of the Jewish people." In their view it is therefore possible for a non-religious individual to adopt Judaism and join a Humanistic Jewish community, and for the Society for Humanistic Judaism to adopt the person wanting to be part of the Humanistic Jewish family. As Israeli author Amos Oz puts it, "a Jew is anyone who chooses or is compelled to share a common fate with other Jews." Oz summed up his position more succinctly in a monologue published in Tikkun, saying "Who is a Jew? Everyone who is mad enough to call himself or herself a Jew is a Jew."
The modern genealogical DNA test of ethnicity is certainly a non-religious definition of 'who is a Jew?' as increasing numbers of persons discover their biological and cultural origins outside of the traditional religious setting. The top two Jewish halogroups for the priestly families, Haplogroup J-M267 and Haplogroup E-M215 (Y-DNA) have genetic origins in the vast Arabian Peninsula, Egypt, the Horn of Africa, and the Levant which indicates a more complex cultural genesis and potential identity.
Legal structure in Israel
Israel has no single document called a constitution (the Basic Laws of Israel function as an uncodified constitution), however the definition of "who is a Jew" has become an important issue in Israeli politics due to the involvement of religious parties in the Knesset.
The issue of who is considered a Jew has given rise to legal controversy in Israel. There have been court cases in Israel since 1962 that have addressed the question.
As of 2010, anyone who immigrated to Israel after 1990 and wishes to marry or divorce via the Jewish tradition within the state limits must go through a "Judaism test" at a Rabbinical court. In this test, a person would need to prove their claim to be Jewish to an investigator beyond a reasonable doubt. They would need to present original documentation of their matriline up to their great-grandmother (4 generations) (or, in the case of Ethiopian Jews, 7 generations back.) In addition, they should provide government documents with nationality/religion shown as Jewish (e.g., birth/death certificates, marriage documents, etc.).
In the case of people whose original documents have been lost or never existed, it may take a lot of work to prove their being Jewish. The court’s rulings are not final, and any clerk has the power to question them even 20 years later, changing one's citizenship status to "on hold", and putting them in jeopardy of deportation.
Sociology and anthropology
As with any other ethnic identity, Jewish identity is, to some degree, a matter of either claiming that identity or being perceived by others (both inside and outside the ethnic group) as belonging to that group, or both. Returning again to the example of Madeleine Albright – during her Catholic childhood, her being in some sense Jewish was presumably irrelevant. It was only after she was nominated to be Secretary of State that she, and the public, discovered her Jewish ancestry.
Ido Abram states that there are five aspects to contemporary Jewish identity:
1. Religion, culture, and tradition.
2. The tie with Israel and Zionism.
3. Dealings with antisemitism, including issues of persecution and survival.
4. Personal history and life-experience.
5. Relationship with non-Jewish culture and people.
What the Wikipedia article makes plain, is that even those who self-identify as Jewish are unable to reach anything approaching a consensus about what constitutes Jewishness. When those who self-identify as non-Jewish debate the issue of what constitutes Jewishness the issue becomes orders of magnitude less productive, degenerating into pure subjectivity.
If the concept of race ever had any validity, that time is long past. Race, for all human beings, is a non-biological fiction. Ethnicity, too, in the final analysis, is an imprecise and indeterminate category that ultimately comes down to those who self-identify as a given ethnicity.
While I cannot condone hate, I can at least logically accept that one individual can hate another specific individual. But one person hating some amorphous group of human beings - be they labeled a race, a religion, an ethnicity, a gender or non-gender - is logically impossible.
There is merely scapegoating. And that's the rule the OP in question violated.