Recently the ‘Jewish Daily Forward’ published an opinion piece pretending to be a ‘tale of anti-Semitism’ by a jewish Z-list celebrity named Leo Braudy who went on dating show ‘Love is Blind’ which drops on Netflix every so often. I think that articles such as Braudy’s are useful insights into the jewish mind especially as it relates to what they regard as ‘anti-Semitism’ and why – as the fantastic Brian Cox put it while playing Hermann Goering in the famous 2000 mini-series ‘Nuremberg’ – ‘jews cannot understand anti-Semitism’.
Braudy begins by writing how:
‘Within hours of the debut of Love is Blind’s seventh season on Netflix in late 2024, “Leo the Art Dealer” became America’s newest reality TV villain.
That’s me.
TikToks mocking me gained millions of views; gossip columnists published pieces calling me arrogant, pretentious, obnoxious and a “walking red flag”; soon, Walmart was selling “Art Dealer” Halloween sets based on my style, and Netflix added the words “art dealer” to their official IG bio.
But I could deal with the hate. Until it turned antisemitic.’ (1)
Now anyone familiar with the standard ‘dating show’ format and/or the concept of reality television in general knows that Braudy is simply being outright dishonest here because the way these dating/reality television shows work is that they have to generate controversy and outrage to keep their audiences hooked and coming back day after day and/or week after week.
To do this they often use volunteers – and even occasionally professional thespians (for example all the waiters/waitresses in the hit British dating show ‘First Dates’ are in fact actors/actresses not professional serving staff, while the similar reality show ‘Tattoo Features’ had a professional actress as the ‘receptionist’) – to play certain parts in the plot (i.e., the ‘bad guy’ and/or the ‘love rat’) in order to stir up drama – you can see this in real time in television shows like ‘The Bachelor’/’The Bachelorette’ as well as ‘Bachelor in Paradise’) in order to generate this controversy and drama, which in turn is what keeps the show’s ratings up.
What Braudy isn’t saying is that he clearly went into ‘Love is Blind’ as just as a fake character – likely because he was paid or otherwise incentivized to do so by the series – and then because he did rather a good job of being distinctly evil and/or simply thoroughly unlikeable (one ponders if he was even playing part and simply just ‘came as he was’ and everyone just loathed him); the (largely non-jewish) audience began openly abusing him online.
Then predictably Braudy makes the comments ‘anti-Semitic’ and claims that:
‘Most viewers knew I was Jewish from the Star of David chain around my neck. I didn’t anticipate how much negative attention that small piece of jewelry would attract. People weren’t just commenting on my behavior from the show. They were calling me a greedy Jew, indulging in antisemitic tropes, calling me the worst Jew ever, and much worse. My DM’s were filled with obscene and toxic messages that would make anyone nervous.
I felt the gamut of negative emotions — shock, hurt, anger and panic.
This experience is common among Jews in the public eye today. Sam Klein described the nonstop antisemitic comments he received after his appearance on Love in Blind UK season one. In 2022, internet personality Lizzy Savetsky dropped out of Real Housewives of New York, citing a “torrent of antisemitism” in response to the announcement that she would join the cast.’ (2)
As well as:
‘Several months later, when the season was finally released on Netflix, the sense of profound peace I had begun to cultivate that day proved newly necessary. Beyond the reality show gossip, and crude and inflammatory comments, I received a crash course in online antisemitism — including insults about my appearance and death threats against me and my family. Some social media users, in response to my appearance, issued calls for Hitler and Hamas to finish the job.
It was everywhere — in my social media comment sections and DM’s, in my personal email and text messages, as well as my business contact form and voicemail. I disconnected my business phone because the messages wouldn’t stop. Internet trolls flooded my business with one-star ratings on Google, just to hurt my prospects.’ (3)
Now the problem with this stylizing of the situation is that Braudy and all the other ‘reality tv jews’ that he cites are confusing the popular hate that comes with dating show/reality television appearances with ‘anti-Semitism’. Popular hate – for lack of a better term – always seeks the path of least resistance and focuses on symbols and attributes; so, if a black man or woman was in the same situation then the likelihood is that the popular hate will focus on the fact that they are black.
In essence then Braudy is doing exactly what Brian Cox playing Goering in ‘Nuremberg’ states to his jewish interlocutor in that he – nor any other jew – can understand anti-Semitism because he is a jew.
What Cox’s Goering misses however is that while jews will never understand anti-Semitism because they are jews; they also will come up with their own understanding of it.
Comprehending this is at the root of understanding why nearly all jews stick so doggedly to the absurd ‘theory of anti-Semitism’ that anti-Semitism is completely unrelated to jewish behaviour and is basically an irrational phantasm that just keeps happening for no particularly comprehensible reason whatsoever.
This is what I’ve termed the psychopathic nature of the jewish people in that they are broadly incapable of understanding let alone comprehending that their behaviour might drive people to despise and hate them, but rather they seem to believe they should be able to rape your wife, murder your sons and force your daughters into sexual slavery and you should not only not have a problem with it but be grateful to them for doing so.
It is a bizarre psychological position and one that only echoes psychopathy in the worst senses of the disorder identified by psychologists like Robert Hare (see his ‘Without Conscience’) and Kevin Dutton (see his ‘The Wisdom of Psychopaths’), but which explains what Kevin MacDonald’s revolutionary theory of jewish ethnocentrism does not and also explains the lacunae in MacDonald’s theory (such as the long history of what I have termed ‘jewish traitors’).
Basically, jews operate egocentrically – in their own interests – but also ethnocentrically – in their collective interests – and whenever these two clash: jews have to make a choice whether to privilege their individual or collective interests.
Playing into this egocentrism within his jewish ethnocentrism; Braudy makes himself the centre of what has been called the ‘struggle between anti-Semite and jew’ and writes how:
‘However, instead of making me cower or want to hide my Jewish identity, this experience actually pushed me to explore my roots more deeply. What started out as a traumatic experience became a catalyst for my return to my Jewish faith and community.
Before learning, grief
I had begun returning to Judaism during the COVID-19 pandemic, well before my reality TV debut. I lost my mother and two grandparents early in the lockdown, and my father and stepfather received concurrent cancer diagnoses.
My inner world was completely falling apart.
That’s when, while scrolling YouTube one day with a close friend, I stumbled across the channel of Rabbi Shais Taub, a Chabad rabbi with a gift for taking complex Torah ideas and distilling them into easy-to-understand, bite-sized concepts. My Jewish knowledge at that point was pretty limited — we’re talking bagels and Seinfeld. But something about how Rabbi Shais broke down Jewish ideas and principles just grabbed me.
So I did what Jews have done for centuries when they needed guidance, in the mold of Pirkei Avot, which says, “Make for yourself a teacher.” I reached out to the rabbi to ask some of my pressing questions: “Why does G-d allow tragedy in the world?” “How do I mourn for my deceased family?” and “How can I be a good Jew?”
Through his patient teaching, I slowly began to understand how Judaism could become a meaningful, active part of my life, and not just a cultural identity that I acknowledged once or twice a year.’ (4)
Braudy goes on to warble incoherently about a woman he dated on the show and then inadvertently reveals my prior point about how shows like ‘Love is Blind’ is heavily scripted as their ‘relationship’ immediately failed:
‘In the early stages of my spiritual journey, I applied to be on Love is Blind. After a year of interviews, I was cast on the show, and filming began in October 2023. For two weeks, I lived with 29 strangers in a surreal alternate universe, where I was surrounded by cameras and spent eight hours a day dating. It was like shidduch dating on steroids.
In the high-stakes environment of Love is Blind, I connected with a wonderful woman called Brittany. As part of the show’s editing process, however, the ways my Judaism played into our developing connection got cut. In reality, we had long conversations about how important it was to me to raise a Jewish family — even though I was still only beginning to figure out just what Judaism meant to me — and the process of conversion.
I proposed. Then, almost out of nowhere, the show’s producers decided our relationship wasn’t compelling enough to continue filming, and we were cut from the show. Shortly after, we discovered that while we seemed like a match during filming, in real life we realized we weren’t meant for each other, although today we remain great platonic friends.
The one-two punch of not being on the show and realizing Brittany and I weren’t meant for each other left me feeling completely lost and dejected.
Gaining fortitude — and needing it
I was spiraling, until Rabbi Shais invited me to visit the Ohel — the resting place of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, in Queens, New York. I’d never been to the gravesite of a holy person before, but I figured I had nothing to lose.
Walking into that place just a few months after wrapping up the filming was like stepping into an altered space of spirituality. All the chaos and noise seemed to fade away, and I felt a profound stillness and inner peace, unlike anything I’d ever experienced.’ (5)
The problem with all this is what Braudy is not saying: Rabbi Shais Taub is part of the Lubavitch Chabad.
What that means is that not only does Taub view non-jews as biologically sub-human but also believes it is a great sin for a jew to marry or have a sexual relationship with a non-jew.
I have explained this in an article I wrote citing Lubavitch Chabad teaching on non-jews, which I quote at length:
‘Rabbi Jacob Neusner comments regarding a passage from the Mishnah Tractate Aboda Zarah on the moral difference between jews and gentiles in the Mishnah as follows:
‘The basic theory of gentiles, all of them assumed to be idolaters, is, first, gentiles always and everywhere and under any circumstance are going to perform an act of worship for one or another of their gods. Second, gentiles are represented as thoroughly depraved (not being regenerated by the Torah), so they will murder, fornicate, or steal at any chance they get; they routinely commit bestiality, incest, and various other forbidden acts of sexual congress. Here is how the Mishnah law expresses these premises: do not leave cattle in gentile’s inns, because they are suspect in regard to bestiality. And a woman should not be alone with them, because they are suspect in regard to fornication. And a man should not be alone with them, because they are suspect in regard to bloodshed.’
Neusner comments three pages later in the same book regarding this difference on a similar passage in the corresponding Babylonian Talmud Tractate Aboda Zarah 2a-2b as follows:
‘The basic thesis is identical: the gentiles cannot accept the Torah because to do so they would have to deny their very character... Now the gentiles are not just Rome and Persia. There are others. The claim is, it is natural for the gentiles (not just Rome and Persia) to violate some of the Ten Commandments – specifically, not to murder, not to commit adultery, not to steal- yet these are essential to the Torah. So, the reason that the gentiles rejected the Torah is that it prohibits deeds that the gentiles do by their very nature. The subtext here is that Israel ultimately is changed by the Torah, so that Israel exhibits traits nurtured by God and imparted by their encounter within the Torah.’
Neusner also explains the difference between jew and gentile more explicitly in the below passage from the same book:
‘For while the Israelite is defined as the portion of humanity that rises from the grave to eternal life, the gentile is defined solely in practical terms of how the Israelite intersects with the gentile on specified occasions or in particular transactions... But to the comparable issue – What is justice for the portion of humanity excluded from life eternal and left to rot in the grave? - the law speaks only implicitly... Then of what does justice consist? How shall we explain the distinction within the genus, humanity, into two species, Israelites and gentiles.’
‘In addition, a practical issue of justice in Israelite-pagan relationships flows from the distinction between life and death, Israel and the nations, and should not be missed. How shall we find justice in the present status of Israel, subordinated as it is to the gentiles? For if God rules as a sovereign over all humanity, and if the two species of humanity compete, where is the justice in the fact that one species, the gentiles, presently dominates the other, Israel? It follows that to make sense of and to justify world order the subordinated status of both species, the gentiles in the age to come and, Israel in the present age, has to be explained and the same explanation must govern both.
But when it comes to the law of the Mishnah, ”Israel” is defined with the reference to the end of days; Israel is comprised of all those who will emerge victorious over death.’
The well-regarded orthodox rabbinical authority Rabbi Emanuel Feldman, explains the idea of jewish superiority that Neusner touches on in a fictional dialogue as follows:
‘David: I do not want to repeat what is obviously a cliché, but doesn’t choseness imply superiority? Do we actually consider ourselves superior to the rest of mankind?
Rabbi Emanuel Feldman: That is another false supposition. Superiority per se is not an evil. Certain athletes are superior to others; certain musicians are superior to others; certain doctors are superior to others...
The fact is that certain nations are superior to others in specific areas of endeavor. Yes, we believe that the Jewish people is chosen for its mission by God because it possesses certain God given talents; a clear vision and knowledge of God and how He wants mankind to live on His earth, and the ability to connect with God and with the sacred in life... The Jewish people was seen by God as having certain qualities – steadfastness, spiritual resilience, courage, faith, self-discipline – which made us the most suitable agent for bringing the concepts of God and holiness into the world. That is to say our national character.’
In a slightly controversial cautionary tale attributed to the late widely respected and publicly honoured leader Rabbi Mendel Schneerson of the Lubavitch Chabad Hasidic sect - which is based in Crown Heights in New York - included in an official collection of stories concerning ‘the Rebbe’. We find confirmation of this distinction and considerable of jews and gentiles in Judaism and jewish culture when a passage refers to the Rebbe’s teaching in his ‘Tanya’ as follows:
‘He read and translated into English. Most of it was beyond me, except for one passage describing how even the lowliest of Jews would sacrifice his life for Kiddush Hashem, to sanctify G-d’s Name. And in a flash I understood what my parents had been hollering about the whole time: even the worst Jew is forbidden to marry a gentile.
“I thanked him for the book and continued on my way. My thoughts hammered incessantly: how were all these events coming together? Each passing moment I grew more hesitant regarding the marriage.
“Two days later I told my girlfriend I was feeling very uneasy about the matter; I needed some time alone before reaching a decision.
“That evening I called my parents and told them the whole story, to their great surprise and joy. My father suggested that I visit my grandfather in New York. He could teach me some of the basics of Judaism and I would have a better grasp of the subject of marriage and “mixed” marriages. I took his advice.’
Another story in the same collection repeats this theme of the difference between a jew and a gentile suggesting that the jew is superior to the gentile and that such an action would debase the jewish individual concerned.
The story begins as follows:
‘Walking through the front door, without a word, the mother burst into tears. Her daughter had become close to a gentile and now she was talking about marrying him. ‘Nothing I say can change her mind. If she goes ahead with this our lives won’t be worth living,’ she blurted out. ‘Look, you’re the principal of our son’s school. We’re so happy with his progress, and…please, could you help? Maybe you can influence her.’’
Eventually this rabbi unable to convince the girl applies to the Rebbe for advice and the Rebbe responds as follows:
‘Rabbi Hodakov told me to wait on the line, and a few minutes later answered: ‘The Rebbe said that you should tell the young woman that there is a Jew in New York who is unable to sleep at night because of her desire to marry a non-Jew.’
‘I didn’t understand at first what he meant and asked Rabbi Hodakov for the Jew’s name. Then I heard the Rebbe’s voice: ‘His name is Mendel Schneerson.’’
The conclusion of the story is described approvingly thus:
‘”You can rest assured,” Rabbi Schwartz told me, “that in the end the young woman did not marry the non-Jew…”’
That a deliberate distinction between jew and non-jew is being drawn we can quote another story included in the collection:
‘At the first opportunity I asked the Rebbe for a blessing, and he answered: ‘Jews have a protective wall against negative matters that separates them from non-Jews…’
“I understood from the Rebbe’s words that the problem was assimilation. Yet, when I told my friend the Rebbe’s message, he was surprised and said he was unaware of anything like that in his family. A more through check revealed that their oldest son had been secretly dating a non-Jewish girl, and was preparing to marry her. The family persuaded him to let her go, informed the Rebbe – who gave his blessing to the ill son – and the disease disappeared.”’
This view of gentiles as inferior beings to jews is confirmed by the admonition of the Rebbe in another story in the collection. Where a follower of the Rebbe - on his instructions - states as follows:
‘”Your parents told me that they gave their life savings to underwrite your studies. Is this how you thank them? Is there any gentile woman worth causing your parents so much suffering?”’
The implication of the statement above is that a jewish woman is superior to a gentile woman and that a jewish woman maybe worth causing the jewish son’s parents suffering, but that a gentile woman is never worth this parental suffering. We can see the reference to this distinction between jew and gentile being a biological one is confirmed in the following passage:
‘It was 1952. My brother-in-law was living in Williamsburg with his wonderful Chassidishe family when, one day, tragedy hit: his daughter decided to marry a goy. And to add salt to the wound – not any goy, but an African-American! He was a Professor in his field, and he used his academic credentials as leverage in influencing the young woman.’
This passage states that the frame of reference being used for consideration of who is and is not a jew is biological since the passage splits the non-jews into specific racial groups. It should be noted that the African-American in this passage is looked upon as being of even lower status than other gentiles: hence the story is discrimination on the basis of race. It is necessary to note in passing that the African-American is portrayed as being wholly to blame for this event - which is considering to be an issue of the highest importance - and that he is the evil seducer of the jewish woman rather than the jewish woman having any role in the affair. Thus the passage indicates a world view where jews are freed from any negative role and non-jews are chained with a strongly negative role in regard to their interaction with jews.’ (6)
The point here is that Braudy is being completely dishonest with his audience and claiming that Taub is merely a spiritual guide and that there could have been an ‘honest conversation’ about conversion with the woman Braudy was ‘dating’ on ‘Love is Blind’ when there simply isn’t really a possibility of this in Taub’s world since such a conversion would – according the Lubavitcher Rebbe himself – be a supreme evil and caused the dilution of ‘pure jewish blood’ with ‘mongrel goyische blood’.
Braudy is also extremely unclear about why his ‘relationship’ from ‘Love is Blind’ didn’t work, but it sounds like Braudy was either being dishonest with her (he is after all a dodgy ‘art dealer’) or Braudy’s budding jewish supremacism and apparent sudden conversion to the hatred of goyim (aka ‘Tikkun olam’) but from what we can see Braudy’s behaviour of interpreting criticism/popular hate as ‘anti-Semitism’ leading him to lean into his jewishness then causes him to despise non-jews and then act venomously towards non-jews leading non-jews to hate jews like Braudy and Taub which then creates the self-fulfilling prophecy which is so-called ‘jewish responses to anti-Semitism’.
References
(1) https://forward.com/opinion/777652/love-is-blind-leo-the-art-dealer-antisemitism/
(2) Idem.
(3) Idem.
(4) Idem.
(5) Idem.
(6) You can read the full article with full citations here: https://karlradl14.substack.com/p/modern-jewish-religious-authorities