In an effort to back up his arguments, Grama draws on an array of racist sources ranging from medieval theological tracts to the writings of Friedrich Nietzsche to the works of Nazi figures. Among other things, Grama argues:
• The differences between Jews and gentiles are not religious, historical, cultural or political. They are, rather, racial, genetic and scientifically unalterable. The one group is at its very root and by natural constitution "totally evil" while the other is "totally good."
• Jewish successes in the world are completely contingent upon the failure of all other peoples. Only when the gentiles face total catastrophe do the Jews experience good fortune.
• The Jews themselves brought about their own destruction during the Holocaust, since they arrogantly endeavored to overcome their very essence, dictated by divine law, by leaving their ghettoes and trying to assimilate into Christian European society. The confrontational approach of the Zionists, their boycott of German products and anti-Nazi demonstrations in particular, only exacerbated the peril to European Jewry. For this they were massacred by Hitler who, while himself an evil person, was acting as God's agent in punishing the Jews.
Grama also argues that in opposition to Zionism's advocacy of Jewish national self-assertion and self-defense, which he views as an imitation of "gentile ways," the Torah mandates that the Jews, while in exile, should employ such means as appeasement, deception, duplicity and even "bribery" in their dealing with gentiles, so as to avoid their wrath.
Grama's full-blown racialist theories appear to break new ground, building on a handful of hints of national and racial chauvinism occasionally found in the writings of a few earlier rabbinic figures, but combining them into a racialist doctrine with no precedent in rabbinic literature. To be sure, a minority stream exists in the rabbinic tradition — from the 11th- and 12th-century Hebrew romantic poet Yehuda Halevy to the 18th century chasidic sage Levi Yitzhak of Berditchev — which sees the differences between Jew and gentile as innate, rather than merely religious. Perhaps the most extreme version of this view is found in the central text of Chabad chasidism, Tanya, whose author, Rabbi Shneur Zalman of Lyadi, Chabad's founder, maintained that Jewish and gentile souls are fundamentally different, the former "divine" and the latter "animalistic." That viewpoint has gained ground in recent decades, particularly among charedi thinkers.
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The article seems to believe that the author got spanked for writing an "anti-gentile" book. I can point out a number of other examples of "anti-gentile" works that went as far as praising various Jewish terrorists and providing rabbinical arguments that these actions weren't murder. These works were published on a larger scale and passed without comment mostly. I think his real crime here as far as the establishment went was his anti-zionism and saying that the Holocaust was a divine punishment.
http://www.forward.com/issues/2003/03.12.19/news4a.html
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