Monday, September 29, 2014

'Frankfurt School' 'secular Humanist Jew' Erich Fromm: "Chabad Rabbi influenced my life more than any other man"

So much 'right,' 'nationalist,' 'anti-Zionist,' 'Christian' 'exposé' of the 'Frankfurt School' and so much silence on this fundamental information, that a rabbi of anti-Christ, master-race Chabad Judaism was the most influential figure in Erich Fromm's life. There can be no true understanding of the 'Frankfurt School' war on the West without this information.

'Secular Humanist Jew' of the 'Frankfurt School,' Erich Fromm:

I was [Chabad Rabbi Salman Baruch] Rabinkow's student for about five or six years and, if I remember correctly, I visited him at that time almost daily. The bulk of the time was occupied studying Talmud, the rest with studying certain philosophical writings of Maimonides, the Schneur Salman's Tanya, Weiss's Jewish History and a discussion of sociological problems. He took great interest and was very helpful in my doctoral dissertation. Rabinkow influenced my life more than any other man, perhaps, and although in different forms and concepts, his ideas have remained alive in me. 
Chabad Rabbi Salman Baruch Rabinkow. 


Also see:

Judaism Discovered pp.853-877, "Moses Hess and the Secret Relationship between Judaism, Zionism and Communism."

The Dialogical Path Towards Disaster

What Glenn Beck Left Out, and Why

A Warning Regarding 'Post-Zionism'

Time for Camp

Chagall's Chabad background

1 comment:

Anonymous said...

Just came across this article:

The Evolution of God Erich Fromm

Erich Fromm, in his radical interpretation of the Hebrew Bible, You Shall Be As Gods, describes how God becomes progressively less real (and relevant) in traditional Jewish literature. At the beginning of the Bible, God is an absolute ruler who can (and does) destroy the world when He is not happy with it. In the next stage, however, God relinquishes His absolute power by making a covenant with humankind. God's power is limited because it is subject to the terms of the covenant.

The third stage of God's evolution (or devolution) comes in His revelation to Moses, in which he presents Himself as a nameless God. The evolution of God does not stop with the Bible. Ironically, Maimonides takes it even further by positing that nothing can be said about God. We can venture to say what God isn't, but God's positive attributes are unthinkable.

The next step, says Fromm, should have been a rejection of God completely, but even he--a self-declared non-theistic mystic--acknowledges that this is impossible for religious Jews. He does, however, recognize that because Judaism has not been primarily concerned with beliefs per se, one who does not believe in God can still come very close to living a life that is fully Jewish in spirit.