Friday, April 3, 2015

Rabbinic Judaism is a deicide religion

Contrary to its claims to eternal victimhood (and made-for-Goyim docudramas), Rabbinic Judaism testifies against itself as a Deicide religion. The rabbis of the Talmud take full responsibility for the execution of Jesus Christ, fully clearing the Romans of all responsibility. This is the codified teaching of Orthodox Judaism from the Babylonian Talmud:
On Passover Eve they hanged Jesus of Nazareth. And the herald went out before him for forty days: 'Jesus of Nazareth is going out to be stoned because he practiced sorcery, incited [to idol worship] and led Israel astray. Whoever knows an argument in his favor should come and argue on his behalf.' But they did not find an argument in his favor, and they hanged him on Passover Eve ... Jesus ... had close connections with the non-Jewish authorities, and those authorities were interested in his acquittal. Thus it was necessary to give him all the opportunity to clear himself, so that the justice of his conviction not be challenged ... Was Jesus of Nazareth deserving of a search for an argument in his favor? He was an inciter, and the Torah (lit., "the Merciful") says: "You shall not spare, nor shall you conceal him"! (Babylonian Talmud, Sanhedrin 43a, Steinsaltz edition, Vol XVII, Part III)
While he was American Jewish Committee National Director, Steven Bayme (Ph.D, Professor of history at Yeshiva University) stated this obvious truth which was almost immediately censored from the AJC website but still preserved at web.archive.org: This censorship comes from the same AJC which spared no dirty trick (HERE, HERE, HERE)  in scheming to have the Second Vatican Council document Nostra Aetate condemn 'the charge of Deicide:'
... the Talmud is here offering a subtle commentary upon Jesus' political connections. The Gospels portray the Roman governor Pontius Pilate as going to great lengths to spare Jesus (Mark 15: 6-15) … the Talmudic passage points in the same direction ...

... the passage suggests rabbinic willingness to take responsibility for the execution of Jesus. No effort is made to pin his death upon the Romans. In all likelihood, the passage in question emanates from fourth-century Babylon, then the center of Talmudic scholarship, and beyond the reach of both Rome and Christianity. Although several hundred years had elapsed since the lifetime of Jesus, and therefore this is not at all a contemporary source, the Talmudic passage indicates rabbinic willingness to acknowledge, at least in principle, that in a Jewish court and in a Jewish land, a real-life Jesus would indeed have been executed ... Jewish apologetics that "we could not have done it" because of Roman sovereignty ring hollow when one examines the Talmudic account ... ("Jesus in the Talmud," Steven Bayme, American Jewish Committee National Director, Professor of History at Yeshiva University, September 24, 2003)

http://web.archive.org/web/20030925214732/http://www.ajc.org/inthemedia/RelatedArticles.asp?did=933

The very fact that the Talmud's claim of Jesus' closeness to the Roman government reflects some knowledge ... of the New Testament narrative, particularly of of John's version of it ... this detail exonerates the Roman government from the blame of Jesus' condemnation and consequently, adopting the Gospels' message, puts the thrust of the accusation on the Jews ... What we then have here in the [Babylonian Talmud] is a powerful confirmation of the New Testament Passion narrative, a creative rereading, however, that not only knows some of its distinct details but proudly proclaims Jewish responsibility of Jesus' execution. (Jesus in the Talmud, Peter Schafer, Princeton University Press, pp.73-74)

Also see:

"We Killed Jesus, And We'll Kill You Too"

The Crucifixion Narrative for Goys vs. the Crucifixion Narrative Which the Rabbis Maintain Amongst Themselves

The Judaic Propensity to Have It Both Ways

Bad Advice From the Pope

Thursday, April 2, 2015

Gilad Atzmon has found his rabbi


Gilad Atzmon writes:

For a while I have been arguing that unlike the duplicitous Jewish progressive discourse, it is Jewish orthodoxy’s opposition to Zionism that presents the only Jewish principled, ethical collective stand against Zionism and Israeli evil...

A week ago I met the inspiring Rabbi Yaakov Shapiro in a kosher deli in Manhattan. The meeting was arranged by my dear friend and New York radio host Tom Kiely who joined us...

I was thrilled to find out that Rabbi Shapiro was familiar with my thoughts. He has read ‘The Wandering Who.’ He was fully aware of my criticism of Jewishness. Our thoughts on the situation were pretty much in line...

Gilad Atzmon is a seemingly good-willed self-described 'former Israeli,' 'former Jew,' musician and activist against certain symptoms of the religion of Orthodox Judaism who evidently has a soft spot in his heart for the rabbis of Orthodox Judaism. This respect for the rabbis was only hinted at in Atzmon's writings and videos until this recent endorsement of the 'true torah Judaism' of Rabbi Yaakov Shapiro. This endorsement reveals an astonishing degree of contradiction and confusion in Atzmon's professed ideas.

Gilad Atzmon's rabbi, Rabbi Yaakov Shapiro is a Talmid Muvhak (chief disciple and student) of, and ordained by Rav Schneur Kotler. Rav Schneur Kotler was the Head of the Haredi Lakewood Yeshiva (Beth Medrash Govoha or BMG) in Lakewood, New Jersey for 20 years until his death in 1982. The Lakewood Yeshiva was founded by his father Rabbi Aharon Kotler.

Lakewood Yeshiva is one of the largest, most respected (among Orthodox 'Jews') yeshivas in the world and the Judaic ghetto of Lakewood surrounding it manifests all the fruits of Orthodox Judaism one would expect; rampant corruption, Judeo-supremacism, anti-Goyism, deviousness, fraud, ignorance, superstition, squalor and depravity.

It's far beyond the scope of a blog posting to accurately portray the monstrous evil, hatred and predation of non-Jews which exists in the Orthodox Judaic ghetto of Lakewood which is informed by the Orthodox Judaism of Gilad Atzmon's rabbi, Yaakov Shapiro, a disciple of the Lakewood Rav. One can scratch the surface of Lakewood depravity HEREHERE, HERE, HEREHERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE. Also, please read An Orthodox Final Solution.

From Judaism's Strange Gods: Revised and Expanded Edition, by Michael A. Hoffman:



Atzmon writes:

"Unlike the Zionist and ‘anti’ who seem devastated by me turning my back on the Jews and Judaism, Rabbi Shapiro didn’t show any remorse from my drift away."

In fact, Rabbi Shapiro is the head of an organization called Project ReJewvenation which drags 'rebellious Jews' back to the ghetto HERE.

In his essay, Atzmon contrasts the 'secular Jewish' Frankfurt school as an evil against which 'ethical' 'principled' Orthodox Judaism should be favorably viewed. Atzmon seems oblivious to the fact that the central Frankfurt School figure, Erich Fromm, was a descendant of rabbinic families on both his mother and father's side and was a disciple of Chabad Rabbi Salman Baruch Rabinkow who Fromm said, "influenced my life more than any other man:"

I was [Chabad Rabbi Salman Baruch] Rabinkow's student for about five or six years and, if I remember correctly, I visited him at that time almost daily. The bulk of the time was occupied studying Talmud, the rest with studying certain philosophical writings of Maimonides, the Schneur Salman's Tanya, Weiss's Jewish History and a discussion of sociological problems. He took great interest and was very helpful in my doctoral dissertation. Rabinkow influenced my life more than any other man, perhaps, and although in different forms and concepts, his ideas have remained alive in me.  (Frankfurt School 'secular Jew,' Erich Fromm)
Source
Erich Fromm's Rav, Chabad Rabbi Salman Baruch Rabinkow 

Atzmon often states in his testimonials a key to his transformation was his appreciation for, and realization that pioneering black Jazz musicians were more talented and accomplished than 'Jews' who he was taught as a child to believe were better than everyone else. Orthodox Judaism authoritatively teaches that black skin is a curse of servitude and that Noah's son Ham's progeny was cursed with dark skin because, inter alia, he had sex with a dog. The codified teachings of Orthodox Judaism were used by Judaic slave traders and their rabbis to justify their profits from the black slave trade, a fact well documented by Dr. Tony Martin:




Gilad Atzmon often criticizes Judaic progressives for 'speaking universally but behaving tribally' which is often a justified criticism. How can Atzmon reconcile this criticism with his admiration for the double-standard bearing rabbis who concocted tribal Orthodox Judaism for 'Jews' only and a lower-tier, subservient religion called 'Noahidism' which they mandate must be accepted universally by non-Jews?

The rabbis of Orthodox Judaism authoritatively teach that all non-'Jews' must be proselytized to accept 'Noahidism' or die. The Orthodox rabbis of Chabad Lubavitch recently followed in the wake of the 'secular' Israeli military into Gaza to distribute pamphlets to the massacred people there explaining that unless they convert to the 'Noahide laws' they have no right to live. There is no room for light to pass between these Chabad tribal savages and Atzmon's rabbi, Yaakov Shapiro on this 'Noahide' teaching of Orthodox Judaism.

For all Rabbi Shapiro's 'anti-Zionist' bluster, the truth is that his policy, which he aggressively advocates to fellow 'Jews,' is that the Haredim should be seizing power from the 'secular Jews' in Counterfeit Israel:

Frum [observant] Jews need to join the [Israeli] government and use whatever leverage the frum community has at its disposal to prevent bad decrees and to ensure the rights and the flourishing of the frum community. [Gedolim, i.e. the most revered rabbis of the age] held that joining the State was the best way to oppose Zionism and its bad effects ... the best way to fight [secular Zionists] is to join their State and make sure they don't do more damage than necessary. (Rabbi Yaakov Shapiro writing as moderator of his 'Jews with Questions' web forum)
Further, the 'ethical principle' behind Rabbi Shapiro's opposition to 'secular Zionism' is not any humanitarian concern for the Palestinian people but entirely Judeo-centric concern that the increasingly unveiled barbarity of the 'Jewish' state will be associated with 'Jewishness' and Judaism by 'the Goyim:'

The main reason for protests against anti-Torah actions of the Israeli government is in order to counter the impression that the non-Jewish world (and unfortunately the ignorant part of the Jewish world too) has, that the actions of the Stat [sic] of Israel are associated with Jewishness, the Jewish people, or Judaism. People think that Israel represents the Jewish people, and that is a terrible misconception - and a terrible Chilul Hashem - purposely perpetrated by the Zionists. (Rabbi Yaakov Shapiro writing as moderator of his 'Jews with Questions' web forum)

How is this self-serving activism any different than that of Mondoweiss which Atzmon rightly condemns? 'Anti-zionist' 'True Torah Jews' and 'progressive Jews' of Mondoweiss wear different costumes but they play the same tribal warfare game. They tell us the ridiculous lie that the self-chosen Jewish state has nothing to do with Jewishness or Judaism. They're P.R. con men; 'Jews' shielding Judaism from responsibility for its catastrophic crimes once again.

Gilad Atzmon recently proclaimed "we're all Palestinians." Indeed, the non-Judaic common people who live in the vicinity of the Lakewood Yeshiva and all of the metastasizing Hasidic ghettos of the 'West' are living more and more like Palestinans just as the common people unfortunate to have a Judaic ghetto in their midst have been treated like Palestinians for centuries.

Alas, another 'successful' resistance entity leading followers to the ghetto.

Other rabbinic inroads into resistance movements:

"Far Right" Gulled by Shape-Shifting Rabbi

'English Defense League, Tea Party Gulled by Chabad Rabbi and Pamela Geller

Alex Jones gives platform to 'Gun Rabbi,' Goldman Sachs V.P.

The traditional Catholics' anti-Christ Fatima Rabbi

The fatality of the American 'Right'

Wednesday, March 18, 2015

An even better expose of the Fatima Rabbi's Criminal Skvere sect of Hasidic Judaism


The most sinister, far reaching deception of our age which 'conservatives,' 'progressives,' 'centrists' and the entire Judeo-masonic establishment are complicit in:

Unlike far-right Christian or Muslim fundamentalists, Jewish fundamentalists are often depicted as cuddly, harmless and quaint.

Rabbi Mayer Schiller is featured in the 'Fatima Center' video "Heaven's Key to Peace" HERE. He's the Hasidic Skver sect's emissary to the 'Goyim.' Rabbi Schiller reportedly was a speaker at the SSPX seminary in Ridgefield, CT whose opinion was sought on whether bishops should be consecrated by Archbishop Lefebvre in 1988. Reportedly an SSPX seminarian addressed Rabbi Schiller as "Father" HERE. Further background on Fatima Rabbi, Mayer Schiller, his anti-Christ hate cult and his inroads into traditional Catholicism HERE, HERE, HERE.

In the grips of Jewish fundamentalism: New memoir sheds light on Hasidic community

Jay Michaelson | March 17, 2015

(RNS) Just a few miles north of New York City, an all-powerful religious leader controls every aspect of his followers’ lives. Accounts detail welfare fraud, educational fraud and even gang violence. Private lives are micromanaged: Matches are arranged, books are banned, and the slightest details of personal appearance are carefully monitored, with uniformity enforced by authorized thugs.

Cult compound?

Fringe Christian sect?

Nope.

New Square, N.Y., home of the extreme Hasidic Jewish sect known as the Skver Hasidim. These details come not from an outside investigative reporter — but from a heretical ex-Hasid, Shulem Deen, in his astonishing new memoir, “All Who Go Do Not Return.”

Hasidism — literally, the way of the pious — began in 18th-century Europe as a movement of Jewish spiritual revival. Although shunned by the religious authorities of the time, it became enormously popular, sweeping throughout Eastern Europe. Centered on personal spiritual experience, devout prayer (think Pentecostals in Jewish garb) and charismatic leaders (known as rebbes), Hasidism revolutionized Jewish life, especially among less-educated, less-urban populations.

But it quickly changed its character. With the threats of emancipation and assimilation looming, Hasidism turned sharply conservative in the 19th century. Practices ossified, authority was centralized, innovations were prohibited, and any accommodation to modern life was rejected. Today, Hasidim dress like 18th-century Poles.

Unlike far-right Christian or Muslim fundamentalists, Jewish fundamentalists are often depicted as cuddly, harmless and quaint. “Fiddler on the Roof,” which in its original serialized novel form was a sharp satire of religious life, is a good example.

But as Deen describes, in passage after passage, this is myth, not reality. In fact — and here numerous others buttress his account — the tightknit Skver Hasidic community exercises enormous political power to create a world within a world, where the rebbe’s dictates are law.

Deen begins his story in the middle — the night he is ordered to leave New Square under threat of excommunication. The scene is almost Kafkaesque: “rumors” of disbelief, “people are saying” that action must be taken.

But Deen also knows that the community court — unsanctioned by any civil law, but with absolute authority in the village — is actually right. He is an unbeliever.

Yet he can’t just leave. At the time, Deen is married, with five children. If he were excommunicated, they would all be marginalized, if not shunned. Even a move to nearby Monsey — considered ultra-Orthodox to everyone else, but not-quite-kosher-enough to the Skver sect — would be problematic. What to do?

Entranced by the holiness of the Skverer rebbe, in contrast to the “indistinctive and uninspiring” rebbes near his home in Brooklyn — Deen enrolled in the Skver yeshiva and began his life in New Square while in his teens. At 18, he met his future wife, whom he had neither seen nor spoken to before.

The shocking details emerge almost as asides: a rabbi teaching 18-year-olds to “be vigilant” lest their wives lead them into hell (and telling them not to call their wives by their names, but only say “Um” or “You hear”); witch hunts for people suspected of smuggling a radio or portable television into the Skver community; and widespread corporal punishment, both when Deen was a student and, later, as a teacher in yeshiva.

And the contempt for non-Jews. “The kindness of the goyim (non-Jews) is for sin,” Deen quotes the Skverer rebbe as teaching. Even when a non-Jew does a good deed, his real purpose is evil.

Then there’s the poverty. Most Hasidic men (and nearly all women) are uneducated; they speak Yiddish and disparage the teaching of English. They don’t know math or history; they have no employment skills.

Deen falls behind on rent, has trouble feeding his children, can’t hold a job. Indeed, holding a job is beneath the dignity of a Hasidic man, who, if he is fortunate, should be able to study all his life — while collecting unemployment, food stamps and welfare benefits.

Deen finally finds work as a teacher, where his duties involve fraudulently completing progress reports for New York state while not teaching any of the subjects he is reporting on, and collecting government subsidies.

How does it all unravel? Slowly. Deen’s first explorations of the outside world take place in books. The provocative title of his memoir, we learn midway through, refers to books — not just a “woman of loose morals.” His sins are intellectual, not carnal. First, a few Jewish books. Then, a radio. Then, secular books at the library. And then the Internet, where Deen meets non-Orthodox Jews for the first time.

Already, we see the fault lines appear between Deen and his wife, Gitty. Deen protests that his explorations are harmless. Gitty knows he is going astray. And she does not go with him. As Deen’s curiosity turns to skepticism turns to doubt, Gitty watches him fall “off the path” and eventually decides she’s had enough. They separate, then divorce.

Now it’s time for the spoiler alert. Deen loses everything: his wife, his children, his family, his friends, his community.

And his faith. Even before his expulsion from the community, Deen finds he can no longer pray, can no longer believe the stories he’s been told. “What is the meaning of right and wrong when there is no guidance from a divine being? … What, then, was the point of it all?”

He finds his way, somewhat, but “All Who Go” does not end happily. Yes, Deen founds a popular blog for ex-Hasidim, gets a job, finds his way in the secular world. But there’s a hollowness to his new life and a bitter sadness over the loss of his children. Not only does Gitty get sole custody, the entire community warns them against him. Even his few-and-far-between visits become unsustainable; his children shut him out.

All this unfolds against a backdrop of institutional Jewish indifference. The multimillion-dollar Jewish federations do nothing for these communities, other than distribute charity — usually through the Hasidic power structure, thus reinforcing its control. Footsteps, an organization helping ex-Hasidim navigate the secular world — job training, GEDs — remains a small and independent outlier. (Deen is now a board member.)

Despite numerous sex scandals; exposes in The New Yorker, The New York Times and The Jewish Daily Forward; widespread power abuses; and nauseating episodes such as the herpes epidemic spread by Hasidic mohels (ritual circumcisers) who insist on sucking the blood directly off of circumcision wounds, the mainstream Jewish establishment is silent. Partly this is out of fear, and partly out of the peculiarly American Jewish notion that Jewish fundamentalists are better Jews than the rest of us.

Meanwhile, politicians are terrified of Hasidic voting blocs. Hasidim now control the East Ramapo school district, which includes New Square, and are starving secular schools (almost all black and Hispanic) to enrich their own religious academies.

Deen’s harrowing story, then, is also an indictment of those who are standing by and allowing it to be. To many, the Hasidim are quaint throwbacks, their lives pious scenes set to the tune of “L’Chayim” and “Sunrise, Sunset.” But to those trapped inside the Hasidic world, the tale is not comedy but tragedy. And there is often no soundtrack at all.

http://www.religionnews.com/2015/03/17/grips-jewish-fundamentalism-new-memoir-sheds-light-hasidic-community/