In this part study I intend to delve into a deeply troublesome topic. Due to the growing sensitivity concerning ‘anti-Semitism’ and new legislation designed to restrict discussion of topics related to Jewish politics, culture and history, I have limited myself to sources that are Jewish, Israeli or mainstream news.

From Weinstein to Epstein and Beyond

“Not Just Weinstein: The Year #MeToo Rocked and Shocked the Jewish World” was the title of a 2018 Haaretz article that reviewed the large number of Jews involved in sex scandals that year. “Over the past year,” Haartez wrote, “a high number of powerful Jewish men have been accused of sexual misconduct. While it has provided fodder for anti-Semites, activists say addressing the problem is vital.”

Haaretz listed some of the prominent Jewish men accused of predatory sexual behaviour. “In addition to (Harvey) Weinstein and (Leon) Wieseltier, the list of Jewish men implicated in #MeToo over the past 12 months includes former Democratic senator Al Franken; ousted CBS chief Les Moonves; actors Dustin Hoffman, Jeffrey Tambor and Jeremy Piven; directors Woody Allen, James Toback and Brett Ratner; playwright Israel Horowitz; journalists Mark Halperin and Michael Oreskes; conductor James Levine; and radio show hosts Leonard Lopate and Jonathan Schwartz.”

Apparently someone decided to ‘clean the swamp’. Harvey Weinstein was just an early bird. In 2018 we also learned about the Nxivm sex cult and the role of Clare Bronfman at its centre. The Jewish Forward wrote that Nxivm’s leader attracted “several prominent figures to his group, including heiress Clare Bronfman, who pleaded guilty in April to credit card fraud and harbouring an undocumented immigrant who provided unpaid “labor and services.” Bronfman is the daughter of the legendary ultra Zionist billionaire Edgar Bronfman (1929 –2013) who was president of the World Jewish Congress. In his obituary, Edgar Bronfman was described by Haaretz as “prince of the Jews.” His daughter has been ordered to pay a penalty of $6 million out of her $200 million fortune, and she faces up to two years in prison.

In November 2017, genius comedian Larry David admitted on Saturday Night Live that he was uncomfortable with the fact that so many of those accused of sexual harassment in Hollywood are Jewish. David allowed he would much prefer Jews to be associated with the theory of relativity and the cure for polio.

When it seemed the Jewish universe couldn’t cope with any more scandals involving predatory sexual behaviour, the Epstein affair resurfaced. The Jeffrey Epstein spectacle is one of the biggest of its kind in the history of America ensnaring presidents and prime ministers. Some of the world’s most influential men in cultural, financial and academic fields are allegedly implicated in predatory behaviour with underage girls. And it doesn’t take a genius to observe that the Epstein drama is, unfortunately, a ‘Jewish drama.’

Bloomberg, not exactly an ‘anti-Semitic’ outlet, dug into The Complicated Orbit of Jeffrey Epstein. Zionist enthusiast Leslie Wexner was identified as Epstein’s ‘patron’. The Jewish virtual library informs us that Wexner “often support[s] .. Jewish projects. He serves as Honorary Vice Chairman of the Board of Congregation Aguda Achim… [And] established the Wexner Foundation, which runs both a Graduate Fellowship and an Israel Fellowship Program.”

Bloomberg lists the following as amongst Epstein’s ‘business partners’: Harvey Weinstein, Mort Zuckerman, Donny Deutsch, Nelson Peltz, Ehud Barak and Ponzi aficionado Steven Hoffenberg.

Ghislaine Maxwell, the daughter of notorious Zionist pension plunderer Robert Maxwell, is described by Bloomberg as Epstein’s ‘Inner Circle.’ And then there is Alan Dershowitz who has been labouring tirelessly to try to convince the American media and anyone else willing to listen that he didn’t have sex with underage girls.

Again I find myself admitting that the list of Jewish names surrounding an unsavoury character, this time Epstein, resembles my Bar Mitzvah’s guest list: a lot of Jewish names with just a few goyim at the margin.

This raises critical questions, the most elementary of which is, why? Why are so many Jewish men currently in the news in connection with sexually predatory behaviour? What is it about these rich and influential people that pushes them over the edge?

And there are deeper questions that beg attention. Why is it that with so many Jews in academia and media ordinarily so clever in explaining in a ‘professorial manner’ the psychology and sociology behind every world development and political shift, not one has volunteered to explain the cultural, ideological and spiritual continuum between Weinstein and Epstein and beyond? How is it that the academics and think tanks that are so adept in analysing ‘cultural clashes’ and, as they call it, ‘Islamofascism,’ are unwilling to analyse the roots of the cultural crisis at the core of the Epstein saga? And I must extend this inquiry just one step further, why does the Jewish solidarity industry that cares so much for Palestine, Immigrants, the Civil Rights Movement and LGBT issues remain silent when it comes to the crimes committed, and on a mass scale, against underage girls just a few blocks from JVP’s New York headquarters?

I tend to think that it is just a question of time before we see the formation of ‘Jews against Epstein’ or some other racially exclusive ‘Jews only’ group of that sort. Dominating the dissent is a Jewish survival instinct. ‘As Jews’ they will protest against Epstein, Maxwell, Barak, Weinstein and Dershowitz just to make sure that the boundaries of criticism are kept within the safety zone. If this happens, the battle against pedophilia will slowly evolve into an internal Jewish dispute. Gentiles will be assured that Jews can safely take care of their problems.

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Some may argue that the sickening stories to do with Weinstein, Epstein et al have nothing to do with Jewishness, Judaism or the Jews. It is a legitimate contention that what we are actually dealing with are the predatory symptoms that can be associated with money and power. The argument is that capitalism and greed corrupts the rich and the powerful and that because Jewish men are over represented in these circles, they only appear to be disproportionately prone to such predatory symptoms. I could easily buy into such a theory. It certainly explains why sex crimes are prevalent within the Jewish elite as Haaretz was brave enough to admit. But it fails to explain the widely spread predatory behaviour within Rabbinical communities. It is even less successful in explaining why a bunch of Israelis were caught recently in Columbia apparently running a human trafficking network that specialised in marketing underage sex tourism packages for Israelis.

Not just the Rich and the Influential

In March 2017 Israeli police arrested 22 ultra-Orthodox Jews for sex crimes against minors and women. In April 2019 Haaretz admitted that “There’s a Hole in the System. Israel Became a Haven for Suspected Jewish Sex Offenders.” The Israeli paper reported that “65 suspected sexual offenders [are] allegedly seeking refuge in Israel.”

In July 2019 The Times of Israel reported that “Deputy Health Minister Yaakov Litzman was alleged to have improperly intervened to aid at least 10 sex offenders from Israel’s ultra-Orthodox community.” Litzman, who is himself ultra-Orthodox and the leader of the ultra-Orthodox United Torah Judaism Party, “had been questioned by police over suspicions that he had attempted to prevent the extradition of accused child molester Malka Leifer to Australia.”

Malka Leifer was formerly the principal of an orthodox Jewish girls school in Melbourne and has been charged with as many as 74 assaults against minors. The extradition battle over Malka Leifer, who fled Melbourne in 2008 with the help of some in the local ultra-Orthodox community, has dragged on for several years, frustrating her accusers.

In 2015 Michael Lesher, an orthodox Jewish attorney, published a book titled “Sexual Abuse, Shonda and Concealment in Orthodox Jewish Communities.” In the introduction Lesher writes that his book isn’t “about sexual abuse per se but on the dismal history of how far too many of those cases have been assiduously concealed both from the public and from the police: how influential rabbis and community leaders have sided with the alleged abusers against their victims; how victims and witnesses of sexual abuse have been pressured, even threatened, not to turn to secular law enforcement for help; how autonomous Jewish ‘patrols,’ displacing the role of official police in some large and heavily religious Jewish neighbourhoods, have played an inglorious part in the history of cover-ups; … how some Jewish (orthodox) communities have even succeeded in manipulating law enforcement officials to protect suspected abusers.”

Lesher finds the Jewish media culpable. Jewish media outlets steer clear of stories about such predatory behaviour or at most publish them only sparingly. It would be reasonable to postulate that we are dealing with an institutional operation to conceal sex crimes that concern the ‘Jewish orthodox ghetto.’

Far away from the Jewish orthodox ghetto, in Ayia Nap, Cyprus, next to the sunny Mediterranean Sea, a bunch of young Israelis described by the Israeli press as ‘the salt of the Jewish earth,’ were falsely accused this month of a brutal gang rape of a young British citizen. The Israeli youngsters were eventually cleared and sent home. The 19 old British woman is now facing charges for falsifying a rape account.

Unlike Orthodox Jewry whom Lesher claims conceal sex crimes and often take the side of the predator, as did Israeli Deputy Health Minister Litzman, the alleged Israeli gang rape was a headline article in every Israeli media outlet for almost two weeks. Israel didn’t attempt to conceal the story. Israelis were discomfited by the saga and engaged in soul searching. In fact, the Israeli press was alone amongst the media to follow this horrible story closely.

The Daily Mail was probably the only British paper to produce a detailed account of the alleged gang rape. The British tabloid described the attitude of Israeli tourists to others on the Mediterranean island as beyond unacceptable. “Other girls living at the Pambos Napa Rock hotel have told how they were constantly pestered for sex by Israeli men staying at the budget hotel. ‘One of my friends was asleep in her room an Israeli came in and demanded sex. She screamed at him to get out, but the management do not seem to care.’ Another male worker said a friend of his was followed into the ladies toilet and proposition for sex. ‘He just held out some Euros and said he wanted sex. It is disgusting.’ ‘The Israeli men come up behind you and just stand there. Not many of them speak English and it is creepy. I had no idea what it was like here. I do not feel safe.”

Many in Israel were relieved to read that the young Israelis were cleared of the serious allegations. And others may claim that the Daily Mail’s description of the behaviour of young Israelis in Ayia Napa is not representative of Israel or of Jewish culture. After all, the Ayia Napa saga shares little in common with the Epstein/Weinstein continuum. The Israeli suspects were not particularly rich or influential. The British woman who claimed she was raped wasn’t underage. Yet the Ayia Napa story shares a peculiar similarity to the Epstein saga. When the Cypriot police examined the mobile phones of the Israeli suspects, they found a large number of videos of the event.

One may wonder what people video themselves engaged in intimate intercourse and even share such footage with others? Is it possible that they believe that the world surrounding them is a porn set? What kind of gratification is found in such images? Is it romantic memorabilia, libidinal enthusiasm or does it provide some other type of ‘self assurance’? Harvey Weinstein allegedly insisted that his victims watch him indulging himself. We may be tapping here into one of the most intimate aspects of narcissism. The Daily Mail wrote that Epstein is “believed to have used the cameras to tape his famous friends in sex acts with underage girls for blackmail purposes.” And I wonder. Does this explanation also apply to the cinematic enthusiasm of the young Israelis?

In December 2018, law enforcement authorities in Colombia suspected 12 Israelis of running a sex-trafficking network. Haaretz reported that the “alleged sex trafficking ring provided Israeli travellers with ‘tourism packages’ that included prostitutes, some of whom were minors, who received between 200,000 pesos ($63) to 400,000 pesos ($126) in return for sexual services.” Ynet revealed that the Israeli “suspects reportedly scouted local schools, recruiting underage girls as sex workers for drug-fuelled parties, attended largely by Israeli businessmen and discharged IDF soldiers.”

These Israelis are alleged to specialise in the wide scale exploitation of minors. The consumers of these ‘tour packages’ are ordinary Israelis not Wall Street’s financiers or Harvard professors.

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Here we may be detecting a significant and disturbing similarity among Epstein, the Israelis at Ayia Napa and their brethren in Columbia. While orthodox Jewish sex criminals target members of their own community, Epstein, the boys at Ayia Napa (as described by the Daily Mail) and the alleged criminals in Columbia prey on others. These others aren’t necessarily Jewish or more likely, aren’t Jewish at all.

This may be the right point to introduce the problematic notion of the Shikse.

Shikse is a derogatory term for a gentile woman or girl. The word, which is of Yiddish origin, is widely used by Jews and others many of whom do not speak Yiddish. According to the Oxford English Dictionary, the word came into English usage in the late 19th century. It is derived from the Hebrew word sheqeṣ (שקץ ) meaning ‘a detested thing.’ In fact, the Oxford Dictionary is taking a light approach to the pejorative term. Sheqes is a Biblical Hebraic term that expresses abomination and disgust, especially towards a small animal that is unclean.

The notion of the Shikse and the way in which it is utilised in reference to non-Jewish woman is as revealing as it is devastating. You might ask what crime non-Jewish women have committed to be labelled with such a horrendous and disrespectful term.

Once again it is the genius work of Larry David who together with Jerry Seinfeld, brought to light the embarrassing as well as irritating fact that at least culturally, the Shikse is basically a Jewish sex object. It is a subject of Jewish male fascination and libidinal phantasy. The Shikse is an ideal date, a one night stand, a mistress, but not a wife. As you will notice in this short video, this applies to thirteen years old Bar Mitzvah boys, their fathers and even the local Rabbi. Sometime Jewish humour tells us more than we should know.

Also watch this reaction of a gentile woman to being called shikse.

Genital Utopia from Shabbatai Zvi to Jeffrey Epstein

Jews didn’t invent predatory sexual behaviour nor do they collect royalties for pedophilia. Most Jews are likely embarrassed and disgusted by Epstein, Maxwell, Weinstein and Malka Leifer. And despite Israel’s notorious record of human trafficking in the 1990s, the country is now one of the leaders in the battle against human trafficking. As I noted in Part 1, the Israeli media published clear and reliable accounts of the Ayia Napa saga as well as all the other embarrassing stories of predatory sex scandals involving Israelis and Jews. On top of that, Tel Aviv is a gay capital, famous for its liberal approach to gender and LGBTQ.

Yet, in contradiction to the openness described above, in the Jewish State women are segregated and essentially barred from certain streets for ‘religious reasons.’ In the Jewish State women are segregated on public transport for the same ‘religious reasons.’ Haaretz writes “In the ultra-Orthodox community today, not only do men and women not sit together at celebrations, there are even separate entrances to the places where the events are held.” Haaretz explains the Jewish orthodox community is fearful of the corrupting powers of women and continues, “there is this fear they (male orthodox Jews) will not be able to withstand the temptation of being near women, and therefore they must remove even the smallest doubt – lest the evil urge cause them to commit a sin.”

Jews are amongst the leading advocates on issues to do with women’s rights yet Harvey Weinstein is at the centre of the #MeToo scandal. Many Jews claim to uphold the most precious universal humanist values yet prominent Jewish characters such as Wexner, Maxwell, Barak and Dershowitz are regularly in the news for their association with the Epstein sex trafficking affair.

How can we encapsulate the contradictions presented by humane, progressive and liberal attitudes towards gender, rabbinical dark religious morbidity and the current chain of spectacular predatory criminal affairs with so many famous Jews at their centre?

The issues to do with Jews, sexuality and abuse are confusing, ambivalent and multi layered. Although in the Jewish orthodox home it is the mother who has the dominant and most significant educational and spiritual role, rabbinical Judaism treats women as walking menaces. How are we to interpret that fact that the Judaic morning blessing includes a praise to God “who has not made me a woman”?

Jewishness and Judaism can be realised as existing on fierce dialectical battle grounds. Jews are people distinguished by their relentless inclination towards self-negation. Some have observed that Jews can be defined (politically and culturally) as people who strive to stop being themselves while continuing to be themselves. Early Zionism promised to fix Diaspora Jews by means of a homecoming. It promised Diaspora Jews that it could heal their symptoms and make them ‘people like all other people’ and still stay Jews. Bolshevism promised to fix the Jews by proletarianization, it promised the Jews they could integrate into the working class, be proletarians like all other proletarians and still sustain their Jewishness. Haskala (Jewish Enlightenment) and Assimilation gave Jews the ability to look like goyim in the street while sustaining their Jewish identity behind doors. Judah Leib Gordon illustrated this idea with a simple problematic mantra: “Be a Jew in your home and a man outside it.” Liberalism and progressivism offer similar promises. Jewishness can be realised as a rebellious form of self-rejection, whose revolutionary inclinations are set in measured terms and restricted by overarching tribal interests and agendas.

This radical trait of self-rejection is as old as the Jews. The Biblical prophets’ harsh critiques, guided by their thorough self-reflection, offer us a glimpse into Judaic revolutionary dialectics. Judaism and Jewishness can be realised as the medium of the battle between those who adhere to the religion, the politics, the culture, the primacy of the tribe, the spirit of Judaism and Jewish revolutionary dissenters who oppose the above. This Biblical dialectic and rebellious spirit is embedded in Jewishness and Judaism and has never faded.

Shabbtai Zvi was born in Izmir, Turkey in 1625 and became a Muslim in the 1660s. In between he managed to become a Jewish messiah and attracted the admiration of the vast majority of Jews around the globe.

The movement that developed around Shabbetai Zvi became known as Shabbetaianism. It evolved into a secret yet influential sect of Muslim Jewish converts called the Donme. The Shabbetains and the Donme embraced the theory of “sacred sin.” They believed that the Torah could be fulfilled only by amoral acts representing its seeming annulment.

Zvi replaced the Ten Commandments with a new religious order based on 18 precepts that the Donme called ‘Las Incommendensas.’ Las Incommendensas included the Ten Commandments although the formulation of the prohibition on adultery is ambiguous, resembling a suggestion of prudence.

One of the Donme’s distinctive rituals was the Festival of the Lamb, celebrated in the spring. At least two married couples and often many more participated in the ceremony. For the first time that year, they ate the meat of spring’s newly born lambs. After the meal, the lights were extinguished and couples made love without distinguishing among their partners. Children born from these encounters were considered sacred. The practice had its roots in pagan beliefs and orgiastic rituals known from other ancient cultures of the Middle East. The analogy between this practice and messianic rebirth after the days of the apocalypse is clear: the existing order will be abolished and instinctive needs will be freely enjoyed.

The primary concept of Sabbatean theology was that when Zvi entered the Jewish arena, the messianic era had begun. In this new world, everything was turned upside down: the old law was cancelled, all the ‘do not’ commandments, including the strong prohibitions against incest, became ‘do’ mitzvahs.

Jacob Frank was born in Podolia in 1726 to a wealthy Jewish Sabbatean family. Around the year 1755 it dawned on Frank that he was the true successor of Shabbetai Zvi. He gathered a sect of believers who were attracted by his charismatic personality. Frank formed a new, improved Sabbatean theology based on radical mystical symbols that were infused with destruction and nihilism. Frank addressed his followers: “I came not to elevate your spirits, but to humiliate you to the bottom of the abyss…” By ‘abyss’ he meant sexual rituals that included sacred orgies with just a touch of incest.

Both Zvi and Frank’s theology, history and influence deserve deeper analysis. I touch upon them briefly to illustrate the dialectic force within Judaism. It was the rebellious Judaic spirit that opposed rabbinical rigidity. It was the detachment from nature, the human body and soil that brought about its counter movement and the obscene theology promulgated by Zvi and Frank. Zvi managed to excite the majority of his contemporaneous Jews. He offered them the opportunity to emancipate themselves from themselves while being themselves.

The revisionist populist messianic Shabbetianism that arose in opposition to rabbinical Judaism’s prudish obsession with sex and gender central didn’t disappear after Jewish secularization and emancipation in the 19th century, quite the opposite. It morphed into a set of authoritarian pseudo scientific discourses.

The ‘Oedipal Complex,’ a notion introduced by Freud, was at least as sick as it was revolutionary. The idea that love between mother and son involves an ‘oedipal complex,’ an erotically driven murderous intent on the infant’s part, is deeply troubling and has never been scientifically verified. Freud’s theoretical attempt to reduce love, intimacy and compassion to mere (sexual) ‘drives’ suggests that Freud and his cult of avid disciples may have had severe deficits on the human side.

Freud didn’t resolve the complex Jewish relationship to sex and gender, he opened a Pandora’s Box, and at least for a while, inflicted his own morbidity on the entire West.

When Wilhelm Reich was ten years old, his parents allegedly hired tutors to prepare him for the gymnasium entrance exams. According to Reich, his mother had an affair with one of his tutors and the young Reich became jealous. Reich later claimed that he briefly thought of blackmailing his mother to have sex with him by threatening to tell his father about the affair. Eventually, Reich confided in his father, who reacted harshly. In 1910, after a protracted period of beatings from his father, his mother committed suicide, a consequence for which Reich blamed himself.

That an influential man such as Wilhelm Reich, one who rightly claimed a major role in the sexual liberation of western women and children, had such a problematic ‘beginning’ interested me and led me to look into the origin of his ‘Oedipal’ confession.

In Being in Time I wrote that the person who brought attention to this disturbing incident was Wilhelm Reich’s biographer, Myron Sharaf, an American psychotherapist and a Harvard academic. Sharaf was a student, patient, and colleague of Reich’s from 1948 to 1954, and his book, Fury on Earth is widely regarded as the definitive biography of Wilhelm Reich.

After reading Sharaf’s account of Reich’s ‘blackmail’ fantasy, I realized that it raised issues far more disturbing than the alleged incest incident (which I doubt actually occurred).

The manner by which the affair came to light is itself rather peculiar. In late 1919 or early 1920, when Reich was about twenty-three and already a practicing analyst within Freud’s circle, Reich wrote his first published article , The Breakthrough of the Incest Taboo in Puberty. In this article, Reich reported on ‘a patient’ who displayed certain ‘Oedipal patterns.’ The ‘patient’ was attracted to his mother, he was jealous of a visiting tutor who slept with his mother so he informed his father about his mother’s affair, his mother was beaten and eventually committed suicide. According to Sharaf, there is little doubt that the ‘patient’ was Reich himself. Many years later Reich “told his elder daughter that the article was a self-analysis.” (Myron Sharaf: Fury on Earth, pg. 40)

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This is a disturbing revelation. First, young Reich published a fabricated patient account in a scientific magazine. This alone is enough to discredit him, and there is more. Reich was under the spell of Sigmund Freud when he penned his ‘revelation.’ This suggests that Reich might have fabricated a patient’s story in order to verify or validate his master’s ‘Oedipal complex.’ Were fabricated tales of incest the path to gaining a position within the Freud academic orbit? Scientists and academics attempt to form theories that correspond with reality and facts: Reich, then a member of the cult of Freud, apparently reversed the scientific method, contriving ‘facts’ to correspond with a theory.

In the 1930s when things turned sour for German and Austrian Jews, the Jewish ‘left’ was quick to diagnose what was wrong with ‘the Germans.’ Wilhelm Reich claimed it was their ‘repressed sexuality.’

Reich posited that sexual liberation on a mass scale would save Marxist dogma and the working people as well. In chapter five of The Mass Psychology of Fascism, he declared war on the traditional patriarchal family which he saw as maintaining the core of mass conservatism: “From the standpoint of social development,” Reich wrote, “the family cannot be considered the basis of the authoritarian state, only as one of the most important institutions which support it.” The traditional family is a “central reactionary germ cell, the most important place of reproduction of the reactionary and conservative individual. Being itself caused by the authoritarian system, the family becomes the most important institution for its conservation.”

Reich, a neo-Marxist, found both romanticism and traditional family values obstacles to socialist reform. Reich’s vehicle towards the new world order was ‘orgasm’! In his 1927 study, The Function of the Orgasm, he reached the conclusion that: “there is only one thing wrong with neurotic patients: the lack of full and repeated sexual satisfaction.” In the hands of Reich, the Marx-Freud hybrid led to what some critical cynics dubbed “genital utopia.” And isn’t ‘genital utopia’ a fair description of the universe Weinstein and Epstein built around themselves?

Reich’s ideas evolved and spread rapidly in America and the West. Probably the most prominent proponent of such liberal ideas was the Frankfurt School and its primary star as of 1968, Herbert Marcuse.

Marcuse focused on resolving the Freudian conflict between the Reality Principle (work orientated and leisure-less) and the Pleasure Principle (Eros). According to him, the conflict was between alienated labour and Eros. Sex, he declared, was freely accessible to those in power, namely the capitalists, but was available to workers only when it did not disturb their performance. Marcuse contended that in a proper socialist world we will manage without the labour of the “poor” and without the suppression of sexual drives. He predicted that “non-alienated libidinal work” would replace “alienated labour.” Marcuse’s theories offered a post Marxist interpretation of Reich’s genital utopia.

Of course, both Marcuse and Reich were totally delusional. As we know, sex and sexualization didn’t liberate the working class. It did the opposite. Pornography is a distraction that helps blind the workless class from detecting the root cause of their plight. In reference to Marx’s most misinterpreted adage, I allow myself to say, that at least in the post political era in which we live, “pornography is the actual opium of the people.”

I doubt college dropout Jeffrey Epstein has read Marcuse, Reich, Zvi or Frank but he certainly put Reich-Marcuse’s philosophy into practice. As it now seems, Epstein wasn’t really a ‘financier.’ He hardly engaged in labour in any form and was totally consumed by the ‘pleasure principle.’ According to recent reporting, Epstein was dedicated to Eros except when he was amassing footage of his best friends fiddling with underage girls.

The centrality of prominent Jewish names in the current predatory scandals can’t be denied, but I do not at all contend that predatory behaviour or sexual morbidity is a Jewish trait or even something predominantly Jewish. Instead these incidents are consistent with a Jewish as well as Judaic revolutionary continuum driven by sexual obsession. This continuum includes Zvi, Frank, Freud, Reich, the Frankfurt School, Marcuse and many contemporary gender activists such as Jonathan ‘Jessica’ Yaniv who made the state of his/her hairy testicles into main stream news. This continuum may well also include Epstein, Weinstein and the many other Jewish celebrities implicated in these far too many nasty predatory acts.

Jewishness, as I see it, is a dynamic dialectical morphing spirit. It contains a bold critical attitude that often evolves into a sense of empowerment, grandeur, impunity and narcissism. This self-confidence often produces sensational scientific and social revolutions as well as spectacular artistic achievement. But it can equally help cause global disasters, social-disorder, financial meltdowns, spiritual confusion and spectacular criminal endeavours.