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French language distinguishes “le Droit” and “la Loi”. In English, “droit” sometimes translates as “right”, as in “human rights”. “Right” carries the notion of rational and universal principles. “Laws” (“les lois”), on the other hand, are arbitrary conventions, which must not necessarily be rational or universal, let alone just. But unfortunately, “le Droit” translates in English as “Law”; when the French say “le Droit International”, Americans say “International Law”, which blurs a crucial distinction.
In its loftiest sense, Law (le Droit) is man’s effort to establish a rational, scientific basis for justice and social order. The first such Western attempt is attributed to the Roman jurist Gaius, author around 161 AD of the Institutes. What he called ius gentium is “the law common to all humankind, and it is established between all men by natural reason and is observed in a similar way among all peoples.” Hugo Grotius’s On the Laws of War and Peace (1625), considered the first modern treatise of International Law, was based on Roman law. René Robaye writes in Le Droit Romain:
Roman law is part of European cultural heritage. … For two millennia, jurists have studied it, generation after generation. Most universities continue to make it an object of scientific research, because the genius of Rome is first and foremost that of its law, and the influence of Roman institutions remains considerable.[1]
Roman Law was rooted in the Greek conviction that man can access universal truths through reason. Reason, philosophers taught, is God’s (or Nature’s) gift to all men, regardless of their national idiosyncrasies. By reason men can discover universal laws (schoolboys throughout the world still learn the theorems of Pythagoras and Thales). Greeks did reflect upon the most rational laws for the city, but it fell to the Romans to develop that practical branch of knowledge. The Romans were born jurists. Latin was perfectly suited for that, and Rome’s most eloquent speaker, Cicero, was a lawyer.
The characteristic of Roman Law is its secular character. It is a human creation, inspired by divine reason, not by divine revelation. It can therefore always be improved; it is a work in progress. “These qualities explain why Roman law survived the society which created it, to become, several centuries later, the foundation of the most important family of modern legal systems.”[2]
Because Rome thought of Law in terms of universal principles, Roman emperors distributed Roman citizenship generously, and in the third century gave it to all free men living in the Empire. Rome is everywhere. Roman citizenship meant being subject to Roman laws and no other.
Jerusalem is the exact opposite of Rome. It is founded on a Law (Torah) that was not built by human reason, but fell from heaven as a divine revelation. It is explicitly given for the benefit of one single people, who decreed that their Temple is God’s only dwelling place. Jerusalem is nowhere else than in Jerusalem, even when Jews are everywhere. And there are no other Jews than Jews. Jerusalem in an extreme form of chauvinism, so perversely extreme that it postures as a universalism. Israel’s Law gives Israel a divine right, even a divine duty, to steal the land of another people or to commit genocide against Amalek, and ultimately to rule the world. Isaiah 2:3-4: “The Law will come from Zion” and “Yahweh will judge over Nations.”
There cannot be a starker contrast than between Rome’s and Jerusalem’s legal traditions. Rome’s law is man-made and rational, while Jerusalem’s law is God-made and irrational. The opposition goes beyond Rome versus Jerusalem. It had never occurred to the Egyptians that the gods could dictate their laws to men, according to German Egyptologist Jan Assmann, who thinks it was a Hebrew innovation.[3] However, like the yin within the yang, Egyptian law did contain a degree of divine intervention: laws were made by kings, but kings were divine. Only in the Greco-Roman tradition, I think, was Law fully appropriated by human reason. And only in Israel is Law entirely God’s prerogative. Which makes Rome and Jerusalem the purest forms of two radically opposed visions of world order.
Because Roman Law has conquered the world, in the form of International Law, Israel’s Law is a global anachronism. This is why it rarely exhibits itself naked. But whoever has made some serious effort to understand Israel will know that Israel is still living in the paradigm of Divine Law (or Divine Right), the paradigm of chosenness. Chosen by who and for what are questions on which Israelis may differ (“chosen for universal hatred,” said Leo Pinsker),[4] but they are of secondary importance. “Chosen” means: above International Law. In truth, Israelis do not mind International Law, as long as it does not apply to them. International Law may be good for others, but Israel is exceptional—the unique exception to the rule.
No one has said it more clearly than terrorist and future Prime minister Yitzhak Shamir in 1943 : “We have before us the command of the Torah, whose morality surpasses that of any other body of laws in the world: ‘Ye shall blot them out to the last man’.”[5]
International Law does not recognize exceptions, only outlaws. Therefore if it is to survive, International Law must judge, restrain and punish Israel. Granted, that’s no easy task. In 1948 Shamir’s Stern Gang murdered Folke Bernadotte, the UN mediator in Palestine, because he had called for the “return of the Arab refugees rooted in this land for centuries.”[6] Israel will kill International Law if it tries to infringe on their Divine Law.
Israel has actually been planning to kill the UN from 1948 (after having used it in 1947). In 1962, David Ben-Gurion stated that within 25 years, the current UN will be abolished, while “a truly United Nations” will be seated in Jerusalem, “to serve the federated union of all continents; this will be the seat of the Supreme Court of Mankind, to settle all controversies among the federated continents, as prophesied by Isaiah.”[7]
We are now witnessing the final showdown. On one side is International Law, which we may call Rome, for the reasons explained above; it is committed to truth and justice. On the other side is Jerusalem and its Divine Law, the Empire of the Lie.
Obviously, the United-States are now part of Israel. They used to stand for Rome, but have been conquered by Jerusalem, in three major steps: the buying of Truman in 1947, the assassination of Kennedy in 1963, and the 9/11 PSYOP.
Never before the complete incompatibility between International Law and Israel has been more blatant. This is cause for hope, actually, because in front of such evidence, world leaders are joining in the realization that one of the two must go. Israel and International Law cannot coexist on this planet. And the prospect of a nuclear world without International Law is terrifying.
Israel’s genocide of Gaza (the new Amalek) under American protection accelerates this global awareness. International Law, respect for treaties, the search for justice in conflict resolution, diplomacy based on good faith and trust, are things that Israel deeply despises. International Law is the quest for justice and truth; Israel (including the US) is the power of lies, hypocrisy, cheating, corruption, intimidation, blackmail, false flag terrorism, and so on.
For example, one of the most important historical missions of International Law is that which John Kennedy entrusted to the UN General Assembly on September 25, 1961: global nuclear disarmament. Israel assassinated Kennedy, and is now the only country with hundreds of atomic bombs that has never signed any Non-Proliferation Treaty, and refuses to admit the existence of its nuclear arsenal, while openly threatening the world with its Samson Option. The whole world is now realizing the consequence of having allowed Israel to become the only nuclear power in the Middle East (it is a major factor in Israel’s defiance of International Law today).
Israel getting away with their massacre in Gaza would mean the death of International Law—or its zombification. I hope that world leaders are beginning to understand that they have no choice: sooner or later, the international community will have to disarm Israel.
There is, however, another possibility that cannot be ignored: a new world war.
Only a world war can bring about the death of the United Nations and the fulfillment of Isaiah’s and Ben-Gurion’s prophecy. This is why neoconservative crypto-Zionists are calling for military escalation against Russia. They have been calling for a new world war since the aftermath of 9/11, but Putin frustrated them in 2013 with his military and diplomatic support for Bashar al-Assad. So they turned against Putin.
French Jewish “political adviser” Jacques Attali declared in 2020 that a world government would come “either after the war or instead of the war.”[8] And he thought, like Ben-Gurion, that this new world government would be headquartered in Jerusalem.[9] Now “in place of war” is no longer possible for this prophetic dream to become reality. Israel therefore needs a world conflagration.
In this scenario, Israel would not be one of the belligerents, of course, but it would prolong the conflict, pick the winner at the end, and come out strong enough to rule the Middle East. World wars have always made Israel stronger. The UN would be dissolved, and its resolutions with it. This is the real Great Reset that Israel needs.
Notes
[1] René Robaye, Le Droit Romain, Academia, 2023, p. 7-10.
[2] René Robaye, Le Droit Romain, Academia, 2023, p. 7-10.
[3] Jan Assmann, The Price of Monotheism, Stanford University Press, 2009.
[4] Leon Pinsker, Auto-Emancipation: An Appeal to His People by a Russian Jew, 1882 .
[5] “Document: Shamir on Terrorism (1943),” Middle East Report 152 (May/June 1988), merip.org/1988/05/shamir-on-terrorism-1943/
[6] . Alan Hart, Zionism: The Real Enemy of the Jews, vol. 2: David Becomes Goliath, Clarity Press, 2013, p. 90.
[7] David Ben-Gurion and Amram Ducovny, David Ben-Gurion, In His Own Words, Fleet Press Corp., 1969, p. 116.
[8] https://www.arretsurimages.net/emissions/arret-sur-images/il-faudra-un-gouvernement-mondial-apres-ou-a-la-place-de-la-guerre
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