Judaism is not only a religion. It is also a political project based on one main idea: the disappearance of borders, the unification of the earth and the establishment of a world of “peace”. For religious Jews, this aspiration for a pacified, unified and globalized world is confused with the feverish hope for the arrival of a Messiah that they have been awaiting for three thousand years. He will come to restore the “kingdom of David”. For non-believing Jews, this messianism has taken the form of secularized political activism in favor of all the utopias of globalism.
That is why so many Jews engaged in the communist adventure throughout the twentieth century with such special enthusiasm and unbridled enthusiasm. But even before the fall of the Soviet system, there were many who had understood that liberal democracy was far more effective in erasing borders and dissolving national identities. It is a matter of working tirelessly for the establishment of the global Empire, which must also be the Empire of Peace. This is the “mission” of the Jewish people.
For centuries, this hope has nourished and shaped the spirit of Jews around the world, isolated among other peoples and strongly encouraging that isolation as if there were a future revenge to take on the rest of humanity. This spirit of revenge is manifested in numerous texts of cosmopolitan literature. It is one of the characteristic features of Judaism. The study of the religious, philosophical, literary and cinematographic production allows effectively to reveal and expose the predominant ideas of Judaism in general, particularly the Jewish intellectual personality. We observe then a surprising homogeneity of thought of Jews in the four corners of the world, whether believers or atheists. They all seem to have been trained in the same school, speaking and expressing themselves in different languages only to spread the same ideas, the same emotions, the same paradoxes, the same messianic hope, the same faith in the final victory.