In a 2022 essay, the Beijing-based journalist and public intellectual Zheng Ruolin—who made his bones working for Chinese state-run media in Paris in the 1990s—outlined an anti-Semitic theory of the global political order. Using such evasions as “many people even directly associate Jewishness with transnational financial capital,” rather than articulate his anti-Jewish ideas straightforwardly, Zheng draws on anti-democratic, anti-American, anti-globalization, and Marxist themes to portray a world where evil forces maliciously paint Russia and China as enemies of the West to distract from the latter’s supposed decay. Tuvia Gering writes:

The article was published on June 10, 2022 by the popular nationalist platform Guancha, which is funded by the billionaire Eric Li and occasionally publishes egregiously anti-Semitic or simply racist articles by firebrand Chinese pundits in order to generate clicks. . . . According to Zheng Ruolin, Xi Jinping’s China has accepted the challenge of leading mankind toward a “community of shared future.” This has made it the number-one adversary of transnational financial capital, which is driven by Jews on their mission to establish a world government over which they will rule.

Gering provides a complete translation of the article, which contains such passages as the following:

When it comes to dealing with China, however, Western transnational financial capital has a strategy of collaborating with industrial capital. In a speech at the 2019 Davos Economic Forum, the American Jewish financial tycoon George Soros went so far as to call the competition between China and the West “a battle for the future of the world.”

China’s community of shared future for mankind represents yet another direct challenge to the “world government.” Will capital establish a “world government” it dominates, or will China be able to lead mankind toward a community of shared future? This is a challenge with such historic ramifications that China has emerged as transnational finance capital’s number-one adversary.

On June 3, an Egyptian policeman crossed the border into Israel and killed three soldiers. Jonathan Schanzer and Natalie Ecanow urge President Abdel Fattah el-Sisi to respond by visiting the Jewish state as a show of goodwill:

Such a dramatic gesture is not without precedent: in 1997, a Jordanian soldier opened fire on a group of Israeli schoolgirls visiting the “Isle of Peace,” a parcel of farmland previously under Israeli jurisdiction that Jordan leased back to Israel as part of the Oslo peace process. In a remarkable display of humanity, King Hussein of Jordan, who had only three years earlier signed a peace agreement with Israel, traveled to the Jewish state to mourn with the families of the seven girls who died in the massacre.

That massacre unfolded as a diplomatic cold front descended on Jerusalem and Amman. . . . Yet a week later, Hussein flipped the script. “I feel as if I have lost a child of my own,” Hussein lamented. He told the parents of one of the victims that the tragedy “affects us all as members of one family.”

While security cooperation [between Cairo and Jerusalem] remains strong, the bilateral relationship is still rather frosty outside the military domain. True normalization between the two nations is elusive. A survey in 2021 found that only 8 percent of Egyptians support “business or sports contacts” with Israel. With a visit to Israel, Sisi can move beyond the cold pragmatism that largely defines Egyptian-Israeli relations and recast himself as a world figure ready to embrace his diplomatic partners as human beings. At a personal level, the Egyptian leader can win international acclaim for such a move rather than criticism for his country’s poor human-rights record.