[Excerpt about Chabad from Chapter 20]:

In another version of the usual Jewish double standard and anti-Christian attack, in 2000, Texas governor and presidential candidate George W. Bush, was publicly assailed by the American Jewish Congress for declaring June 10, 2000 as "Jesus Christ Day" in Texas (formal state recognition of the tenth anniversary of a grassroots "March for Jesus" day). The AJC complained that the governor "affixed his signature and the seal of the state of Texas to a proclamation establishing 'Jesus Day' [which] demonstrates the willingness to place the imprimatur of government literally on one faith." Bush's office responded by noting that the AJC never complained when the U.S. Congress had earlier proclaimed a day commemorating ultra-Orthodox Hassidic rabbi Menachem Schneerson. Nor did the AJC complain about Bush's formal Texas proclamations that created an "Honor Israel Day," a "Holocaust Remembrance" day, a day honoring Austin's Orthodox Chabad House, a commemorative day for the Baha'i religion, and a special day of honor for a community of Sikhs. Even Bush's Republican (partisan) colleague, Matt Brooks, head of the Republican Jewish Coalition, observed that "This is again a sad example of the American Jewish Congress and other organizations showing their anti-Christian bias. The Jewish community has to stop beating up on Christians for belief in their faith." [FINGERHUT, E., 7-13-2000]

Four months after Bush's "Jesus Day" proclamation, a New York Times reporter, Laurie Goodsein, still was reporting that

"What seemed purely ceremonial has turned into a controversy for

George Bush. As word of Texas's Jesus Day has spread through

the email, Jewish newspapers and church-state separatists, the

Republican presidential nominee has come under criticism for

insensitivity to people of non-Christian faiths and a disregard for

the First Amendment." [GOODSTEIN, L., 8-6-2000, p. 14]

As scholar Kevin MacDonald writes about the undercurrent at work in such Jewish anti-Christian activism:

"It is not surprising that a powerful strand of Jewish intellectual activity

in the twentieth century has been to pathologize highly cohesive,

collective gentile social structures, gentile nationalism, gentile

authoritarian political groups, and gentile ethnocentrism. It is clearly in

the interests of Jews to advocate the continuation of the quintessential

Western cultural commitment to individualism as the best environment

for the continuation of Jewish collectivism." [MACDONALD, p. 264]

*******************************************

     In 1999, the Israeli newspaper Ha'aretz noted that, in Israel, "the educational institutions of the Habad Chasidic movement do not accept Ethiopian children, despite the fact that the schools are under the supervision of the Education Ministry and receive state funding." "It's outright racism," declared Abraham Tatazai, an "Ethiopian representative" in the Israeli town of Kiryat Malachi, the home of the main Chabad center in Israel. [ARBELI, 4-4-99]

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