According to the Ahavat Israel Website:

 _______________

 EXAMINE THE CHABAD INFESTATION OF COLLEGE CAMPUSES:

Chabad on Campus International is a division of Merkos L'Inyonei Chinuch,

the educational arm of the Chabad Lubavitch movement. It is one of the largest Jewish

organizations serving college campuses, with over 185 permanent branches

on North American campuses, and an additional 250 globally.^[1]

Mission

The Chabad on Campus International assists local Chabad Student Centers worldwide.

This includes logistical support and staff training, as well as centralized programming such

as national Shabbatons and student leadership retreats.

The foundation provides grants to encourage creative local programming.^[2]

History

The first campus Chabad House, UCLA Chabad House, was established under the

Lubavitcher Rebbe’s direction by Rabbi Shlomo Cunin on the UCLA campus in 1969.^[3][4]

Since 2001 the Chabad campus presence has tripled (78 new centers).^[5]

In August 2015, Chabad on Campus announced that 19 "emissary couples" would be

sent to schools across the United States to open up Jewish cultural centers. Target campuses

include "the University of South Carolina, Louisiana State University, the University of

Utah, Tulane University, Caltech and the University of Alabama.” Chabad mentioned

increasing anti-semitism as a partial motive for its expansion. Chabad is generally

more known for its outreach to non-religious Jews than for pro-Israel activism.^[6]

_____________________________

The symbol of the Jews’ “normative inversion” of Egypt

Dr. Jan Assmann

Dr. Jan Assmann, noted German Professor of Egyptology,

points out how the nature of god is hidden by religious practice.

“Only later did the Egyptians begin to worship the beasts themselves. This is the last stage of “idolitis”. The Egyptian priests welcomed

and fostered this development because it efficiently protected the gods from being found out. The priest, at least those had had passed the

most advanced initiation, knew the truth about the gods – that they were only deified kings and lawgivers. Thus, the priests had every reason

to hide this origin of the gods and to keep it a secret. The representation of these deified mortals in the from of animals was the first step

toward making their origin invisible. The secret became even safer when the people began to worship the representation instead of the

represented. But absolute invisibility was reached when the animals themselves came to be worshipped. The animals were the perfect

concealment for the gods.”

- Moses the Egyptian. 

While Dr. Assmann uses Egypt as his example, this holds true for other religions, the fact is, it is always man who speaks god’s words and interprets his wishes. 

“The abolition of idolatry was accomplished only by force of the most brutal sort: by executing one-half the people without really convincing

or converting the other remaining half. Moses was forced to reduce the idea of god to a deity whom the people could grasp, a national tutelary

deity and turn recognition into obedience Truth had to be enforced by a secular power and religion had to assume the duties of a political entity.

The mystery cult of Egypt was therefore turned into a theocracy: “The sanctuary of Mosaic religion was at the same time the cabinet of the state . . .

Religion and politics here shared the same secrets and consequently the same keys, which were held by the

heads of state, the new priesthood, and handed down to their successors.”

– Moses the Egyptian.

In this passage, one finds the “Israelites” had no separation of culture, law, religion and politics. What are today considered totally separate

cultural factions were all one to the ancient Hebrews. This concept is critical to understanding Biblical stories. Considering the rapidity

at which Europe is presently being overrun with foreign cultures speaking in different tongues, the story of Babel is clearly the story of

destroying a homogeneous culture by means of a “confusing its language.” This is exactly what can be seen throughout the formerly civilized,

white world – the confusion of cultures.

“Normative inversion is the construction of cultural abomination. The rejected and

forgotten culture survives in the form of abomination.” – Dr. Jan Assmann

    The interlinked triangle of the so-called “Star of David” represents the Jews’ first victory over an advanced civilization. Initially posted

above the casino door where the first Jewish congress was held, it was Theodore Herzel who introduced the SoD as the symbol of the Jews in

1897. The upright triangle represents the Egyptian’s culture. The inverted triangle represents the Jew’s “normative inversion” of Egypt .

The interlocking aspect of the triangles represents the Jews inextricable, interlocking nature

with their host culture to facilitate this duplicitous, subversive method of destruction.

Note: Wikipedia Jews have moved the venue of the Jews’ First Zionist Congress meeting from

a gambling saloon to a concert hall, no doubt to help foster the “respect” they crave.  

“In 1793 Johann Gottlieb Fichte published On the French Revolution, in which he cautioned the nations of Europe to preserve their linguistic

purity and accused the Jews of introducing foreign ideas into the European consciousness by speaking in the native tongues of Europe

“sugar-sweet words about toleration and human rights and civic rights, by which you infringe on our basic rights.” In 1819 Jacob Grimm

published Deutsche Grammatik, developing Fichte’s ideas on the purity of the German and stressing the unifying force of language as

völkische Sprachenheit. Grimm’s book appears to have marked the beginning of a steady increase in the attention paid to language by völkisch

thinkers. Many of these scholars and thinkers would later argue against the assimilation of Jews on the grounds that increased use by Jews

of the German language would increase the infiltration of Jewish thought into German linguistic culture, diluting and corrupting it.”

“In 1919, Frankfurt school founder, George Lukacs asked, ‘Who will save us from Western civilization?’ implying that Western culture

was the problem and needed dismantling. He continued: “I saw the revolutionary destruction of society as the one and only solution.

A worldwide overturning of values cannot take place without the annihilation of the old values and the creation of new ones by the revolutionaries.”

The “normative inversion” process at work.  The Bible’s first story of normative inversion is alluded to in story of the “ Tower of Babel .”

The story of Babel

The story of Babel in Genesis 11 is brief, consisting of only nine verses:

‘Now the whole world had one language and a common speech.

As people moved eastward, they found a plain in Shinar and settled there. They

said to each other, “Come, let’s make bricks and bake them thoroughly.” They

used brick instead of stone, and tar for mortar. Then they said, “Come, let us build

ourselves a city, with a tower that reaches to the heavens, so that we may make

a name for ourselves; otherwise we will be scattered over the face of the whole

earth.” But the Lord came down to see the city and the tower the people were

building. The Lord said, “If as one people speaking the same language they

have begun to do this, then nothing they plan to do will be impossible for them.

Come, let us go down and confuse their language so they will not understand

each other.” So the Lord scattered them from there over all the earth, and they

stopped building the city. That is why it was called Babel — because there the Lord

confused the language of the whole world. From there the Lord scattered them over

the face of the whole earth.’

Ziggarut “tower” of the type the Old Testament’s “Lord” found threatening to his power   

Note it is not a “god” in the story, but a “lord,” a very important detail invariably overlooked by Christians insisting that the word

“lord” and “god” have but one meaning in the Bible, as in “The Lord God.”  

The standard Christian version of this story has the lord god instantly making everyone

babbling in different tongues, but in truth, the process probably took a bit longer.

“Philologists perceive a strong discontinuity in the language to such an extent that they

claim only something like an infiltration or invasion could suffice to explain it.”  

Here is a story that elaborates on those nine verses in a manner that

clarifies how this was likely accomplished.  Note: angent = angel/agent

There was once a great city built by an advanced culture. This culture was comprised of a homogeneous people, superior in their advancement

over the more primitive cultures of the region. Their leader was a great and farsighted king named Nimrod who ruled justly over his people.

Now the priests had come into this region, and feeling itself threatened by the advancing power of his great culture, opposed Nimrod’s rule.

The priests feared the considerable benefits offered by Nimrod’s advanced culture would result in the loss of their

own small following, who would abandon them in favor of the much greater comforts of Nimrod’s culture.

"The priests had worked for many years to gather followers to their God and now this advancing culture presented all the people of the

region a new ruler in the form of a King. However, it was not just a matter of losing followers for by this time, the priests made their

living by sacrifices demanded from their followers. Thus if the priests lost their followers, they would lose their means of sustenance as well.

Normally the priests would have sent their small military force into the city to destroy it outright, but their small army was far too weak

to stage an outright attack on Nimrod’s considerably larger forces, so they resorted to a cunning subterfuge to conquer the more powerful

culture. Up to this point, people of that isolated region had only seen villages, but Nimrod’s city was greater in size

and magnificence than any other seen up to that point. In fact, Babel was one of the very first cities of its kind. 

"One day the high priest of the brotherhood and two lesser authorities gathered on a hillside not far outside Nimrod’s great

city. For some time, the leader of the three watched the bustling city with measured intent before he spoke to the others.

“'Look at the effort that goes forth below. These are a dedicated people; such dedication could present a problem to our future.'

"The other kohein replied, 'We have been watching them for quite some time and find they are of a unified people all of the same bloodline

and therein lays real danger to our brotherhood for in this unified people lies great power. Their advancing culture with its wealth and religion

threaten to attract our people to their city.'

"The other kohein then spoke, 'What are we to do? If they continue their efforts, they will

soon be so powerful that their mere presence will surely subsume our own people!'

"The leader spoke again, 'They are too homogeneous and therein lays a danger to our power. They are all of the same bloodline and

they all speak the same language. Worse, they build a magnificent temple, a ziggurat, that not only reaches to heaven, but greatly exceeds

our efforts in all dimensions. Their religion grows among the people and the power and scope of their God has already

surpassed ours. If this continues, we will soon lose our power over our people. This must be stopped; something must be done!'

"And something was done. The priests sent their angents far and wide, telling people of the wonders of Babel . A short time later, a

growing influx of people from different cultures, speaking different languages, began to enter the city. The king had always maintained

a cosmopolitan view of the world. He welcomed foreign visitors into his city and encouraged trade with other regions and their cultures.

Because of his immense power, Nimrod never felt threatened by outsiders. As new inhabitants flooded into the city, a different element

quietly followed their lead, promoting an ever greater invasion of outsiders into Babel . In a few years, the influx of foreign peoples soon

confounded the city’s inhabitants with different languages and cultures. Among the confusion of these

new people were angents of the priests who had stood on the hillside, but no one recognized them as such.

"These angents moved invisibly among the throng of invaders and soon began to speak honeyed words about the wondrous value

of the new arrivals and how much they improved the city and its culture. They spoke of the evils of people being unified in their bloodline,

expounding endlessly upon imaginary evils of cultural unity and homogeneity among the indigenous people. They promoted diversity and

equality among all men.

"As the original inhabitants began to murmur with displeasure over the idea of equality, the angents spoke eloquently of justice for all,

of love by the new arrivals for the indigenous culture whom they in turn accused of hatred. The angents convinced the king that ever-increasing

trade with outsiders would contribute greatly to the growth of his power and wealth. They suggested erecting a beacon in front of the city.

The light of this beacon would shine for a great distance, welcoming one and all into the city. The beacon was soon built and word went out to all

the city of Babel welcomed strangers, no matter their origin.

"Within a few short years, the angents had thoroughly ingratiated themselves among the original inhabitants, blending invisibly with

the confused throng. In time, they became men of the law and leaders of the land. Then the angents began using their power to legislate

laws against the original peoples who soon found themselves hounded and oppressed by the very invaders they had welcomed into

their city. All the while, they encouraged the invaders to preserve their foreign cultures and speak among themselves in their own language.

"Before long, the city’s commerce and infrastructure began dissolving as the disparate cultures intermingled and communication became

increasingly difficult. Less skilled invaders took over the daily tasks required to run the city’s advanced technology of which they had

little knowledge or skill. Many of those from the different cultures had profoundly different moral values and work ethics. Thus, while the

original inhabitants had typically worked hard to build their city and nation, many of the new immigrants

were lazy, often choosing to make their living off the efforts of the original inhabitants either by robbery or graft.

"But most insidious were the effect of the angent’s words on the women. The once beautiful and gentle women of the city became proud,

spiteful and haughty, while many more were reduced to begging and prostitution. All the while, the angents sang the praises of intermarriage

with the foreigners and from these marriages, the original stock of women frequently produced inferior offspring. These offspring were

invariably more like the pernicious invaders than the original inhabitants. In time, the indigenous men of the city adopted the angent’s

favorable attitudes towards graft and corruption. Instead of working together as they once did, they now spent their time trying to steal

and cheat as much from everyone as possible, especially from their own kin. As the confusion of cultures grew, the corruption overwhelmed

the people and their leaders. Many of the original inhabitants left, some departed the city in disgust while others fled in fear of their lives

and the lives of their loved ones. In the end, the once magnificent city and its towering ziggurat collapsed into the timeless dust of eternity.     

"At last the priests stood on the hill to survey the now deserted city. Dust blew through empty streets and wild dogs roamed the overgrown

plazas looking for any remaining edible scraps of Nimrod's once great civilization. His magnificent ziggurat temple now lay in ruins, as

the bricks had been taken to build rude living quarters for the invaders that had served to destroy the city and its culture. As he surveyed

the ruins below, the high priest spoke once again to his associates standing on the hillside. 'It is finished. Now that we have destroyed

these people, the danger has passed. Let us now attend to our own people and elevate them to the status these people sought. Our angents

learned many secrets from these people, secrets of their science and military technology. Let us now use that knowledge to

advance our own military power and build our own cities and with this power we shall project our demands upon other peoples.'"

The primary lesson found in this story is to divide and conquer along with the most basic principal of the Torah, i.e. the purity of a

people’s bloodline lays the foundation for their cultural identity and unity. Therefore, without a defined bloodline, there is no future for

a people. Yet the very unity in blood relations that advance one people can likewise be used in the destruction of another, for it is in this

unity that a people can willfully maintain their identity, even when there are no external signs such as land  or symbols like flags on which

to cleave. The purity of the bloodline contains the secret of how a people can live invisibly among others, even as they remain

wholly apart and opposed in purpose.

The second lesson in this story is that a more powerful enemy can be just as readily destroyed by subterfuge from within as opposed to

traditional, brute, military force from without. Destruction from within, i.e. subversion, brings inevitable dissolution and decay of the

culture, while destruction from without, e.g. in the form of military force, serves to unify, solidify and strengthen the resolve of a people

to resist. Yet, the end results are equally assured. The only difference in these different manners of destruction is time,

and time is irrelevant to those with a true bloodline, for in the bloodline is found true patience for a promised ascendancy."