Saturday, May 31, 2008

Australian Pharisees Suggest Christians Abandon the Gospel

In anticipation of a kosher, faux-ecumenical stations of the cross planned for "World Youth Day" in Australia, the modern Pharisees are saying in reference to Christ's trial before the Sanhedrin:

"The historical and biblical questions surrounding the notion that there was a formal Sanhedrin trial argue for extreme caution and, perhaps, even abandoning the device."

Really? I invite these Judaic leaders to tear the rabbinic account of Christ's trial before the Sanhedrin out of their "holy" canon before they even think about approaching us with such a request, and even then I'd tell these phony "elder brothers" to get lost. The chutzpah knows no bounds. And the Vatican plays right along with it. The rabbis don't question the historical reality of Christ's trial before the Sanhedrin and subsequent execution. Among themselves, they revel in it. Read the Talmudic account of Christ's trial before the Sanhedrin and execution here:

For the sake of His Passion

and how this rabbinic teaching is manifest:

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

Vic Alhadeff, the director of the New South Wales Jewish Board of Deputies is wailing of imminent Christian pogroms against "Jews" while in the real world Israeli Orthodox "Jews" are burning hundreds of New Testaments as a religious "mizvah."

The Judaic canon is rotten with incitements to violence against "Gentiles," particularly Christians. What is being done about that? The rabbis and the Vatican together are engaged in a cover-up of massive proportions here.

Papal show raises concerns in Sydney

A procession planned during a visit by Pope Benedict XVI could incite anti-Semitism, Australian Jewish leaders warned.

Roman Catholic officials in Sydney already have cut back a Stations of the Cross procession to be staged during the pope's visit in July, from 14 stations to eight, but one segment still raises concerns, according to Vic Alhadeff, the director of the New South Wales Jewish Board of Deputies. It is the third station, where Jesus is condemned by the Sanhedrin, the ancient Jewish tribunal.

"We are concerned at how this scene will be dramatized if it is to be retained," Alhadeff said after a May 20 board resolution expressed disappointment at its inclusion. "The historical and biblical questions surrounding the notion that there was a formal Sanhedrin trial argue for extreme caution and, perhaps, even abandoning the device," the resolution said.

A spokesman for the procession's organizers said that "we've accommodated them [the Jews] where appropriate, but we’re unable to change the New Testament. Ultimately, we’re acknowledging that Christ was crucified for and by all sinners."

The July 18 event is expected to attract 500,000 pilgrims.

Christ told Pilate "he that hath delivered me to thee [the Sanhedrin], hath the greater sin" (John 18;11). Nothing any rabbi or prelate--much less any Hollywood script-writer, establishment journalist, or "Judeo-Christian" book publisher--could say or do can ever change this.

Friday, May 30, 2008

Riskin to Launch Noahide Center

Riskin to launch interfaith center

Jewish Telegraph Agency


Rabbi Shlomo Riskin is launching an Orthodox center for dialogue with Christians.

Organizers of the Center for Jewish-Christian Understanding and Cooperation say it is the first Orthodox Jewish institution of its kind dedicated to theological dialogue with Christians.

The center, which is slated to open in June in Efrat, Israel, will host seminars for Jewish and Christian scholars and promote research aimed at making religion an instrument of peace in the world.

"A sea change has occurred since the Shoah,” Riskin, the chief rabbi of Efrat, told the Christian Post. “Most churches now teach that God remains faithful to His covenant with the Jewish people, and that the biblical promise is continually being reaffirmed by the Jewish return to its homeland in Zion."

In January 2008, in a Jerusalem Post editorial, Rabbi Shlomo Riskin reminded his fellow so-called "Jews" that they're obligated to proselytize the "Goyim" to follow the anti-Biblical Talmudic "Noahide Laws:"

... Maimonides rules that only the Jews must keep the 613 commandments for ultimate "salvation"; it is enough for the gentile world to accept the Seven Noahide Laws of morality (Laws of Kings [Hilchot Melachim] 8,10).

But we certainly must proselytize every human being to keep those seven laws ... (Rabbi Shlomo Riskin, "Parashat Yitro: Every Knee Shall Bend," Jerusalem Post, Jan 24, 2008)


Who Says Judaism Isn't a Proselytizing System?

Thursday, May 29, 2008

Important 2005 Article on Benedict and the Rabbis

As it turns out, this 2005 New York Sun article which a reader called attention to was prophetic. It foretold of Benedict's 2008 Good Friday prayer for the Jews that he tacked onto the 1962 Missal. According to former World Jewish Congress official and Edgar Bronfman crony, Rabbi Israel Singer, Benedict had told him he would make such a change in 1993 during a visit to his Vatican apartment:

In 1993 ... Rabbi Singer ... visited Cardinal Ratzinger at home ... Cardinal Ratzinger, Rabbi Singer said, listened carefully to concerns about aspects of the Catholic liturgy, "and he said he was going to change that liturgy which was unacceptable because it causes anti-Semitism."

Rabbi Singer, a man who Norman Finkelstein has fittingly called a "repellent sewer rat," was recently kicked out of the WJC. As it turns out, he's too corrupt even for the Judaic mafia. How interesting that such a character would influence the Catholic liturgy. More on Rabbi Singer:

The Vatican Mafia

There's No Racket Like the Shoah Racket

Lustiger's NY Yeshiva Tour, Endorsement of Chabad Lubavitch as Religious Model

Cardinal Jean-Pierre Ricard of Ecclesia Dei Commission Studying Talmud at NY Yeshiva

There are many other points of interest in this article. Searches of this blog for the rabbis mentioned below will turn up much information.

How Future Pope Won the Respect of Jewish Leaders

By MEGHAN CLYNE, Staff Reporter of the Sun
April 22, 2005

In the days since Pope Benedict XVI's election, many critics have tarred him as an intolerant ideologue, insensitive to people of other faiths. Several New York Jewish leaders, however, while recounting their personal experiences with Joseph Cardinal Ratzinger, described the future pope as a gentle, humble, learned man, a brilliant theological mind, and a devoted ecclesiastical leader in whom Jews will find an important ally.

The chairman of the World Jewish Congress, Rabbi Israel Singer, remembered a trip to Rome in which he visited the then-cardinal's personal apartment, which he said illustrated Benedict's personality.

In 1993, Rabbi Singer said, he was at the Vatican in anticipation of Pope John Paul II's historic declaration that the Holy See would officially recognize and maintain diplomatic relations with the state of Israel. On the eve of the announcement, Rabbi Singer said, he visited Cardinal Ratzinger at home to discuss the theological implications of the decision, of which the cardinal was a staunch supporter.

Although his residence was nestled amidst the elaborate Baroque architecture of the Vatican, Rabbi Singer said, the interior of the cardinal's quarters was extraordinarily spare, with a German simplicity in its appointments and furnishings.

"You got the impression you were in the home of a very, very modest person," Rabbi Singer said. "All you saw in that apartment were books - books, and books, and books, all with yellow slips with markings on them, which showed these books had all been read."

The expansiveness of the future pope's personal library, and the orderliness with which it was arranged, reflected the breadth, depth, and discipline of the pontiff's intellect, Rabbi Singer said.

"He's very fair ... very thoughtful, very deep-thinking," Rabbi Singer said of Benedict. Contrary to depictions of him as a fierce, unreflective dogmatist, the pontiff "doesn't come to a conclusion until he's solved all the problems and questions," Rabbi Singer said.

Benedict's contemplative sensitivity, the New York rabbi added, manifested itself in his responsiveness to Jewish leaders' anxieties. Cardinal Ratzinger, Rabbi Singer said, listened carefully to concerns about aspects of the Catholic liturgy, "and he said he was going to change that liturgy which was unacceptable because it causes anti-Semitism."

On another occasion, Rabbi Singer said, he discussed a Jewish-Catholic relief operation in Argentina with the cardinal, wondering whether - given that it was unusual for the church to suggest such collaboration with Jews - the undertaking was theologically sound.

"He listened carefully," Rabbi Singer said, "and then said, 'This is a very important task, bless you.' "

"He smiled, and he said he felt this is what religion should be known for - that this is the most important aspect of the dialogue," Rabbi Singer added.

Sometimes, Benedict's dialogue with Jews has been conducted quietly, not in his capacity as the guardian of Catholic orthodoxy, but as a private citizen and inquisitive theologian.

A theology professor at Bard College, Rabbi Jacob Neusner, has been a regular correspondent with Benedict for the past 15 years.

Rabbi Neusner is the author of several books on Jewish theology, including translations into English of rabbinic texts. While working on a volume about the historical Jesus in 1989, he said, he came across some of Cardinal Ratzinger's writings on the subject. Rabbi Neusner sent him a letter praising his work, and the cardinal's response initiated a continuing communication on matters of theological scholarship.

In the course of their epistolary dialogue, Rabbi Neusner said, Cardinal Ratzinger proved himself "a very fine scholar, very smart, and very sensitive."

When Rabbi Neusner wrote "A Rabbi Talks With Jesus" in 1994 - a book in which Rabbi Neusner says that, had he been present for the Sermon on the Mount, he would not have followed Jesus - Cardinal Ratzinger, whose English is described as excellent, sent him a blurb for the jacket.

Despite its rejection of Christian teachings, Benedict wrote of Rabbi Neusner's work: "The absolute honesty, the precision of analysis, the union of respect for the other party with carefully grounded loyalty to one's own position characterize the book and make it a challenge especially to Christians, who will have to ponder the analysis of the conflict between Moses and Jesus."

Rabbi Neusner and several other Jewish leaders said Benedict's unflinching conviction in his own faith was hardly a liability, but was precisely what made him such a valuable interlocutor - because he could appreciate Jewish leaders' staunch belief in the truth of their own religion.

The basis of interfaith dialogue with Benedict, they said, was mutual respect and a celebration of common convictions, rather than a push to evangelize or demand alterations to doctrine. That attitude, the head of inter-religious affairs for the American Jewish Committee, Rabbi David Rosen, said, would "develop a very healthy, productive relationship."

"I think that generally within the Jewish community, they'll recognize that in Pope Benedict XVI we have a friend," Rabbi Rosen said by phone from Israel yesterday.

Indeed, much of the perception of Benedict as intolerant toward other faiths was the result of a misinterpretation of his 2000 encyclical "Dominus Iesus," the director of interfaith affairs at the Anti-Defamation League, Rabbi Gary Bretton-Granatoor, said. In the encyclical, Cardinal Ratzinger reasserted the fundamental church doctrine that salvation is attainable only through Roman Catholicism.

Of the document, Rabbi Bretton-Granatoor said: "I don't believe it really has anything to do with his understanding of Jews and Judaism."

"Dominus Iesus" was directed more at the problems of orthodoxy within Christendom, including deviations by Protestant sects, Rabbi Bretton-Granatoor said. It was also issued as a directive to errant factions within the Catholic Church, particularly those embracing syncretism - the attempt to blend doctrine with local customs in places where Catholicism is growing.

The encyclical, Rabbi Bretton-Granatoor said, should not be read as hostility toward Jews on Benedict's part. "In his mind ... Judaism exists on an entirely different plane than any other religion," he said.

And because Cardinal Ratzinger, as head of the church's Congregation for the Doctrine of Faith, helped provide the theological underpinnings of the conciliatory overtures to Judaism during John Paul II's papacy, there was no reason to suspect any ill will toward Jews on Benedict's part, the director of the Anti-Defamation League, Abraham Foxman, said. "I'm convinced he will carry on that tradition," Mr. Foxman said.

Indeed, further indications that Benedict intends to continue John Paul's legacy emerged from Rome yesterday, where the new pontiff reconfirmed all of the heads of the Vatican Curia who had served under his predecessor, the Daily Telegraph reported.

If Benedict's ecclesiastical past boded well for the church's future relations with Judaism, at first glance his personal history - particularly his coerced membership in the Hitler Youth as a teenager in Germany - might not. There seems to be a consensus, however, that Benedict's biography is not cause for concern among the Jewish community.

To the contrary, in the view of the Park East Synagogue's Rabbi Arthur Schneier, "Because Benedict grew up in a country that inflicted tyranny," the rabbi said, "he has a greater appreciation of freedom and liberty."

Rabbi Bretton-Granatoor, too, saw some advantage in Benedict being a German. "It's not like I have to explain anti-Semitism to somebody who's never experienced it," he said.

Indeed, a founding member of the Interfaith Theological Forum of the Pope John Paul II Center at Washington, Rabbi Leon Klenicki, said Benedict expressed great sensitivity to Jewish theological questions arising from the Holocaust.

Rabbi Klenicki, who met several times with Cardinal Ratzinger, recounted a discussion with the prelate on the question: "How could God be silent when 1 million children went to the gas chambers?" That inquiry, Rabbi Klenicki said, presents a "very serious problem" in the Jewish community, "and not so much in the Christian community." Yet Cardinal Ratzinger, Rabbi Klenicki said, "listened with total attention and fervor, realizing the pain of what I was talking about."

In Cardinal Ratzinger, Rabbi Klenicki said, he found an empathetic man who seeks and appreciates the presence of God in every person, regardless of creed. "He was very attentive ... listening to you with all his heart," he said.

That thoughtful aspect of Benedict would be well-received by Jews, Rabbi Neusner said, because of the honor Judaism accords serious religious study. "I think the people will really appreciate him, because they appreciate intellect ... and they honor learning," he said.

Rabbi Neusner congratulated Benedict on his new post. "I wrote him a letter saying that, as he knows ... Benedict means 'blessed' - and that's my hope for his pontificate," Rabbi Neusner said. "Somewhere within a few months, there'll be a very gracious reply," the rabbi predicted.

Wednesday, May 28, 2008

Another Kosher Stations of the Cross Concocted for "World Youth Day"

In only 3 years' time Benedict has far surpassed his predecessor in the areas of false ecumenism and philo-rabbinism, but he uses a traditional pastoral cross and vestments as compensation. Evidently, most church-goers are ripe for this swindle.

Will this upcoming Kosher-slaughtered version of the stations of the cross surpass last year's rendition in which Christ's suffering was relativised with WWII suffering of the so-called "Jews"?


Catholic Church opts for diplomatic scripts so no one will get cross

Linda Morris - Sydney Morning Herald

May 29, 2008

... The church has changed one of its most popular devotions and a landmark event of World Youth Day to take account of the sensitivities of Jews and draw other Christian denominations into its youth celebrations.

In the Catholic tradition the Stations of the Cross, the depiction of the final hours of Jesus Christ, features 14 scenes including the fall of Jesus three times - but only eight have scriptural foundation. To make the event more appealing to all Christians, a Vatican-approved scriptural version, founded entirely on passages from the New Testament, will be adopted when it is staged in the streets of Sydney on July 18.

It is not the only concession the church is willing to make in the name of interfaith unity: scriptural texts, reflections and video commentaries will be carefully worked so that the scene at the Sydney Opera House in which Jesus is condemned does not incite anti-Semitic feeling.

The Pope will pray with Australian Christian leaders, including those from Anglican, Lutheran, Presbyterian and Eastern Rite churches in the St Mary's Cathedral Crypt the morning of the Stations of the Cross. That will be followed by a meeting with the heads of non-Christian faiths, including the Islamic, Jewish, Buddhist and Hindu religions.

The Anglican Dean of Sydney, Phillip Jensen, has said he will not attend, and his brother, Dr Peter Jensen, the Archbishop, will be overseas, but the church expects a senior representative of Sydney Anglicans to attend.

The World Youth Day co-ordinator, Anthony Fisher, said all religions would receive a bounce from the public expression and celebration of faith.

"We've been in discussion with the Jewish community," Bishop Fisher said. "We're very conscious of the fear some people might have that enacting the Passion of Christ could incite anti-Semitic feelings and so we've had a long dialogue about how we can minimise any risk of that.

"We want to make it very clear to people that the Passion of Christ celebrated in the Stations of the Cross is not intended to be, is no excuse for being, an attack on anybody and certainly for nurturing any prejudices that people may have in their hearts.

"In the choice of scriptural texts you can choose ones that are less likely to be misinterpreted by people to encourage that kind of feeling and we've chosen those texts carefully and in consultation with others."

Rabbi Jeremy Lawrence, senior rabbi of the Great Synagogue, said he had not seen the details but applauded the church's attempts at positive dialogue between the two faiths. He had invited the Pope to visit the synagogue.

Bishop Fisher said invitations had yet to go out and it had not been decided whether the controversial Islamic cleric, the senior imam at the Lakemba Mosque, Sheik al-Hilaly would be among the invitees.

Malek Fahd Islamic School, a co-educational primary and high school in Greenacre, will host more than 300 Catholic pilgrims for the World Youth Day program.

The Catholic Archbishop, Cardinal George Pell, said internal research showed young Catholics were keen to bring non-Catholic friends to World Youth Day events ...

Tuesday, May 27, 2008

Joe Lieberman to Host John Hagee's "Night to Honor 'Israel'"

Just a few days ago televangelist, John Hagee was "exposed" by the establishment media as a wicked "anti-'semite'" providing Senator John McCain with a kosher pretext for distancing himself from the anti-Catholic, anti-Arab, warmongering crypto-rabbi lunatic whose endorsement he actively sought. That is the illusion.

Read: Sympathy For John Hagee

Now the reality: John McCain's crony and possible running mate, Senator Joe Lieberman who claims (falsely) to be a Semite will be hosting Hagee's third annual "Washington-'Israel' Summit" in July:

Saturday, May 24, 2008

Mukasey Brings His Talmud Background to Work at Attorney General's Office

G.W. Bush appointed Orthodox Judaic Attorney General Michael Mukasey says it's an act of patriotism for lawyers to create unconstitutional justification for torture of Arabs, but those who hold the lawyers accountable are "hostile and unforgiving."

Friend of Chabad Lubavitch--the sect of genocidal racist Judaism whose Agriprocessors kosher slaughterhouse is facing numerous federal indictments including weapons, drugs, sex abuse and immigration violations charges presently--Michael Mukasey is true not to the U.S. Constitution, but to the Talmud, the text which the lawyer/rabbi racket he defends here is based in and which his defense is based upon.

Mukasey defends author of so-called torture memos



WASHINGTON (AP) — Attorney General Michael Mukasey is defending former government lawyers who drew up the legal basis of the Bush administration's use of harsh interrogation methods against terror suspects.

Mukasey told Boston College Law School graduates Friday that lawyers doing their part to protect the country in the aftermath of the Sept. 11 attacks should not now be held liable or face criminal charges for doing so.

Mukasey did not mention any specific lawyers by name.

Former Deputy Assistant Attorney General John Yoo is facing at least one civil lawsuit and demands for his firing from Berkeley Law School. Yoo worked in the Justice Department's Office of Legal Counsel from 2001 to 2003.

While there, he wrote several memos legally defending the use of harsh interrogation tactics which are now under criticism by human rights groups and members of Congress. Yoo's memos concluded that President Bush has broad, unfettered wartime authority that cannot be limited by domestic law or international bans on torture.

One memo defined torture, as recognized by U.S. law, as covering "only extreme acts" causing pain similar in intensity to that caused by organ failure or accompanying death.

An internal Justice Department investigation is now considering whether such advice was improper.

At the Friday ceremony, Mukasey lambasted critics seeking to bring lawsuits or charges against the lawyers. "The rhetoric of these discussions is hostile and unforgiving," Mukasey said in his prepared remarks.

Mukasey's confirmation as attorney general briefly stalled over the issue of waterboarding, an interrogation method simulating drowning that critics call torture. He has since refused to say whether waterboarding is illegal since it is no longer used by the CIA or military interrogators.

More on Michael Mukasey:

Who Will Call for the Separation of the Synagogue of Satan and State?

Orthodox Judaic Attorney General Mukasey to Light 30' tall Menorah on White House Lawn

More Background on Talmudic Attorney General Mukasey

U.S. Attorney General Position Goes to Talmud Adherent

Bush Nominates Kol Nidre Upholding Talmudist for Attorney General

Friday, May 23, 2008

"Conservative Catholic" Justice Antonin Scalia to be Keynote Speaker at Meeting Sponsored by Extremist, Ultra-Racist, Talmudic Group

Justice Scalia to Address Agudath Israel Dinner

U.S. Supreme Court Justice Antonin Scalia will be the guest speaker at Agudath Israel of America’s upcoming 86th annual dinner, organizers have announced. The dinner will take place on Sunday evening, June 1 at the New York Hilton.

Justice Scalia, the second most senior Justice on the Supreme Court, was born in New Jersey and schooled in New York before attending Georgetown University and Harvard Law School, from which he graduated magna cum laude in 1960. He married that year, and he and Mrs. Scalia have nine children.

In 1982, President Ronald Reagan appointed Mr. Scalia to be a Judge of the United States Court of Appeals for the District of Columbia Circuit and, four years later, nominated him to replace William Rehnquist as an Associate Justice of the Supreme Court. The nomination was approved by the Senate in a vote of 98-0. He took his seat on September 26, 1986, becoming the first Italian-American Justice on the High Court.

Agudath Israel’s dinner this year will be honoring the 10th yahrtzeit of Agudath Israel of America’s late president, Rabbi Moshe Sherer, z”l, with the presentation of a special Sefer Torah written in his memory.

This year’s Rabbi Moshe Sherer Memorial Award for lifelong devotion to Klal Yisroel will be presented to Chaim H. Leshkowitz. The HaGaon Rav Aharon Kotler Memorial Award for distinguished service to Torah will be accepted by the Herzka family, in memory of Rabbi Yaakov Yitzchok Herzka, z”l. The Reb Elimelech Tress Award for the preservation of the legacy of the Shearis Hapleitah will be accepted by Nussy Elbogen, in memory of his father, A. Leibish Elbogen, z”l. The Moreinu Yaakov Rosenheim Award for distinguished service to Agudath Israel will be presented to Yitzchok Fuchs. The Wolf Friedman Young Leadership Award will be presented to Raphael Treitel.

Avodas Hakodesh awards will be presented to Simcha B. David, Yaakov Kluger and Rabbi Boruch Saks.

"Bush's Brain" with Agudath "Israel" in 2007:

Read Bernard-Henri Levy's account of "Conservative Catholc" Senator Rick Santorum's sickening prostitution with the rabbis of Agudath "Israel":

... on the corner of Forty-seventh Street and Sixteenth Avenue... a meeting of the Council of Wise Men of the Torah. Sitting around a long table where an old master with a white beard is enthroned, Rabbi Yaakov Perlow, Rebbe of Novominsk and spiritual leader of the Agudath Israel of America, an assembly of rabbis, very handsome, very poetic. I don't think I've ever seen anything like this; it seems to come out of a story by Isaac Bashevis Singer. Two strange characters turn up who have come, to put it bluntly, to negotiate for the support of the Orthodox Jews for President Bush and his camp.

One of them, Norm Coleman, Jewish, a Republican candidate for a Senate seat from Minnesota, is a sort of blond yuppie with exceedingly white teeth and the smile of a wolf.

The other is Rick Santorum, Catholic, a Republican senator from Pennsylvania. I would interview him the next day, during a break in the convention, and he would explain to me that as a Catholic he is a fervent supporter of Israel and that traditional Catholics and Orthodox Jews see God and the world in similar ways.

Thank you, Coleman begins, beneath the suspicious and faintly amused gaze of the rabbis. Thank you, not just for being here but for being, for existing … I was born not far from here, but you embody another world … This world is an example … Your world is a model … Vote for me.

Your faith, Santorum adds, even more ingratiating, desperately trying, like a child, to meet the gaze of Rabbi Perlow, who, in the big black satin coat that he won't remove during the entire meeting, his face sealed off, withdrawn, seems completely absent—your faith is my own. The example of your faith and your belonging is what helps me live and believe. Tomorrow I have to talk to a devout assembly of Christians. Well, I hope you know that when I talk to them about faith, about the power and grandeur of hope, it's you I'll be thinking about. It's your example I'll bear in mind.

And the rabbis—diffident, ironic, with an air of immense disdain, and the drifting attention of people who have seen everything, heard everything, and who observe this sales pitch from their age-old summit of history and wisdom—are silently bored, ask a few questions, consult one another with a glance, and end up saying, just like that, without insisting, without abandoning their conspicuous detachment from whatever is not, directly or indirectly, linked to their religious concerns: Well, then, since you must know, here is what our community needs for its schools, synagogues, health services, and support for Israel in its struggle against terrorism ... ("In the Footsteps of Tocqeville," Bernard-Henri Levy, Atlantic Monthly, May 2005)

In "Revisionist History" newsletter no. 35 Michael A. Hoffman provided photo documentation of the above-referenced meeting between Senator Rick Santorum and the Agudath "Israel" rabbis.

Read more on "Conservative Catholic" Antonin Scalia and the rabbis here:

"Conservative Catholic" Supreme Court Justice Antonin Scalia Studies Talmud with Chabad Lubavitch Rabbi Adin Steinsaltz

Disabuse Yourself of Disinformation Surrounding Antonin Scalia

Thursday, May 22, 2008

"Elder Brothers" Prepare for Feast Day of their Patron Saint of Genocidal Racism

The rabbis say that their racist sage, Rabbi Shimon ben Yohai died on Lag Ba'omer, 33 days after Passover which falls on May 23rd this year. ben Yohai is the rabbi who summed up rabbinism so well in his teaching, "even the best of the Gentiles should all be killed" (Soferim 15, Rule 10). Former Israeli Chief Rabbi Mordechai Eliahu who is referenced below (among countless other rabbis) carries on the rabbinic tradition of genocidal racism today:

The whore who calls herself "Madonna" and a host of other philo-rabbinic overachiever idiots will certainly be paying their respects to Shimon ben Yohai tomorrow, a man who would have summarily executed them if given the opportunity for the simple reason that they were born to the wrong "race." The rabbis hate "Madonna" of course, and they cannot stand that a woman, much more so a "shiksa" would study their satanic Kabbalistic texts. And note that the rabbis are too corrupt to spend the money they receive in alms to restore ben Yohai's grave, but certainly not racist enough to turn down the "shiksa," "Madonna's" liberal outlay of cash for that purpose.


The fight over the saintly rabbi

By Yair Ettinger - Haaretz

"Going to Rashbi?" asks the voice in the ad on the ultra-Orthodox radio station, using the Hebrew acronym for Rabbi Shimon Bar Yohai. The voice is advertising a car rental company that is offering a special deal for Lag Ba'omer.

The same question is being asked by bus companies, hotels and bed-and-breakfasts in the north, charities, small and big businessmen, beggars, politicians, admors (leaders of Hasidic sects) and movers and shakers. They know that every year more and more people "go to Rashbi," including thousands who fly in from abroad especially for the occasion.

Last year there were 400,000 to 500,000 celebrants around the tomb of Rabbi Shimon Bar Yohai on the slopes of Mount Meron, and the same number is expected this year too. Up north, they say that there is no greater event on the yearly work calendar of the Israel Police.

"From year to year, the number of pilgrims increases," says Rabbi Mordechai Halperin, the chairman of the Meron Committee, which has been overseeing the commemoration for 30 years. "Once the haredim were a minority, and the majority were people of Middle Eastern origin. Today Jews of all kinds still come, but the overwhelming majority are haredim."

At the National Center for Managing Holy Sites, they say that that the tomb is among the most visited sites in Israel, second only to the Western Wall. Approximately one million visitors come there throughout the year. The 33rd day of the counting of the Omer is, according to the Mishnah, the day when the plague - which struck down 24,000 of Rabbi Akiva's students during the revolt against Rome - stopped. On this day, the customs of mourning that are in effect since the end of Passover stop.

But the main hero of the event is Rabbi Shimon Bar Yohai, the tanna - rabbi from the Mishnaic period - who died on that day, according to a later tradition. As the one who wrote, according to tradition, most of the book of the Zohar - the book of Kabbalah - Bar Yohai is considered the father of Jewish mysticism. There is only one mystery Rashbi did not reveal: who is responsible for his gravesite?

Different organizations have been fighting for years for control over the site. They are motivated of course not only by a yearning to cling to the righteous man's holiness, but also by a desire to have some of the substantial amounts of money the place brings in each year cling to them.

According to Yossi Shvinger, the director general of the National Center for Managing Holy Sites, the alms boxes placed there bring in NIS 2.5 to NIS 3 million shekels [roughly 1 million USD] a year for the different charitable trusts. But because there is a serious dispute among them - which has been through the rabbinical courts and the civil courts - the site is neglected.

At the forefront of the fight are two charitable trusts, Sephardic and Ashkenazic, and each one claims to have possession of the site. Even the state has joined the fray in recent years, in an attempt to transfer the site to its possession.

All parties agree that the disputes are the reason for the site's neglect, and also for the strange fact that the one entity forced in practice to run the Rashbi commemoration is the Israel Police.

Last week, the Supreme Court decided to hand over the site to the state's management, at least temporarily. The judges ruled that a committee be set up to run the site headed by a representative of the state, whose members would include four members of the charitable trusts.

"This is a dramatic decision," explains Rabbi Shmuel Rabinowitz, the rabbi of the Western Wall and the Holy Sites, who welcomes the decision.

For the first time, the fate of the gravesite in Meron is being determined by a secular court, and will be handed over to the management of the secular state, instead of rabbinical courts and religious organizations.

"The court's decision could lead to a dramatic change," says Rabinowitz. "Today there is anarchy. Just recently they completed construction here of a 300 sq. meter auditorium, with no building permit and no responsibility taken for it."

Ostensibly, the ones who should have been the first to cry out against the Supreme Court decision are the anti-Zionist ultra-Orthodox factions, who also venerate the tomb of Rashbi as the focal point of their rite. Meron, unlike the Western Wall - which some of them refrain from visiting because it was captured in 1967 by the Zionist army - was always considered a legitimate place.

But according to Shvinger, the zealous Eida Haredit is the state's last problem. "On a day-to-day level there is full cooperation with the Eida Haredit, even though we are an executive arm of the state. They want the state to assume the management of the site."

The one who is actually protesting is Rabbi Shmuel Eliahu, rabbi of Safed and the son of Rabbi Mordechai Eliahu, who is in charge of the Sephardic charitable trust.

"The plot where the actual grave is located belongs to us, and there's no argument over this," said Eliahu. "It's a 500-year-old religious trust founded by the people of Safed during the time of Rabbi Joseph Karo. I don't think there is any blessing in a place that the state touches. The state is clerks who come at eight o'clock in the morning and leave at five, and the fact is, it hasn't invested a shekel in the place.

"If the state is not investing a shekel, can it then come with complaints? The sums collected in the charity boxes are not enough to cover maintenance of the site," says Eliahu, who claims that the amount collected is only one million shekels. "The fact that this event nevertheless takes place every year is due to the merit of Rabbi Shimon. It's a miracle."

Wednesday, May 21, 2008

"There’s No Place for Morals"

The opinion piece below written by Hebrew University of Jerusalem Professor, Yehezkel Dror is titled, "When Survival of the Jewish People Is at Stake, There’s No Place for Morals." This is the rabbinic mentality in a single sentence--Judaism being a tribal racket, nothing takes precedence over the tribe. Couple this with rabbinic paranoia and dialectics and you have a self-perpetuating religious system of anti-morality. Any old "threat" will suffice. For example, the rabbis decry marriage of Judaic persons to "Gentile" "shiksas" and "shkutzim" as "a threat to the survival of the Jewish people" tantamount to another "Holocaust." See:

This is but one example. In truth, there has never been a time in 2000 years of Judaism when the rabbis have not been screaming of a threat of "genocide" of "The Jews." Recall the Talmudic tall-tale of the Roman "genocide" of 4 BILLION Jews in one city, Bethar! (Gitin 57b). If the rabbis stopped summoning the specter of "genocide" of "The Jews" they would have to get real jobs.

There is never a time for true morality in Judaism, not that Judaism has any concept of true morality to begin with. What Yehezkel Dror is really saying is that there is no place for Christian, Biblical morals. That's what the rabbis were saying during the 2006 Israeli destruction of Lebanon: that Christian moral standards weakened the resolve of the Israeli military and caused danger to "The Jews;" there are no innocent women and children on the "enemy" side during "war." What the rabbis refer to as "war" is actually indiscriminate destruction of defenseless nations.

The astute among us will recognize this same rabbinic swindle at play in Washington D.C. where it is said that "preemptive" destruction, torture, the forfeiture of our God-given constitutional rights and the abandonment of Christian morality are all necessary due to "the Islamofascist threat."

Alan Dershowitz spelled it out here:

The proof text here is Babylonian Talmud Sanhedrin 46a. The rabbis say that the law can be put aside and a person can be executed or flogged, even if they haven't broken any law, if the rabbis deem that "the times require it."

When Survival of the Jewish People Is at Stake, There’s No Place for Morals

By Yehezkel Dror - Forward

Thu. May 15, 2008

There is little disagreement that every Jewish leader, organization, community and individual has a duty to help ensure the continuity of the Jewish people. But in a world where the long-term existence of the Jewish state is far from certain, the imperative to exist inevitably gives rise to difficult questions, foremost among them this: When the survival of the Jewish people conflicts with the morals of the Jewish people, is existence worthwhile, or even possible?

Physical existence, I would argue, must come first. No matter how moral a society aspires to be, physical existence must take precedent.

Clear external and internal dangers threaten the very existence of Israel as a Jewish state. It is very likely that the collapse of Israel or the loss of its Jewish nature would undermine the existence of the Jewish people as a whole. And even given the existence of a Jewish state, less clear but no less fateful dangers threaten the long-term sustainable existence of the Diaspora.

When the requirements of existence conflict with other values, therefore, realpolitik should be given priority. From the threat of a disastrous conflict with Islamist actors such as Iran, to the necessity of maintaining distinctions between “us” and “others” in order to limit assimilation, this imperative ought to guide policymakers.

Regrettably, human history refutes the idealistic claim that in order to exist for long, a state, society or people has to be moral. Given the foreseeable realities of the 21st century and beyond, harsh choices are unavoidable, with requirements of existence often contradicting other important values.

Some might argue that putting existence first may be counter-productive in terms of existence itself, because what may be regarded as immoral action can undermine external and internal support essential for existence. However, the calculus of realpolitik gives primacy to existence, leaving limited room for ethical considerations. The unfortunate reality is that the Jewish people may be faced with tragic choices in which important values have to be sacrificed for even more important ones.

Responsible decisions in such difficult situations require clear recognition of the involved moral issues, careful pondering of all relevant values and acceptance of responsibility for one’s autonomous judgment. They also demand an effort to reduce to a minimum the violation of moral values.

Nonetheless, when faced with such choices, the Jewish people ought not be captivated by political correctness and other thinking-repressing fashions. When it comes to China, for example, efforts to strengthen the rising superpower’s ties to the Jewish people should trump moral-minded campaigns to alter Beijing’s domestic policies and handling of Tibet. The same goes for Turkey: Given its crucial peacemaking role in the Middle East, discussion of whether the Ottomans committed genocide against the Armenians ought to be left to historians, preferably non-Jewish ones.

That is not necessarily to condone China’s policies, or to deny Armenian history. Rather, it is to recognize that however just such moral stances may or may not be, the Jewish people must give primacy to existence.

What is required is a priori pondering of values, so as to have guidelines ready for judgment in specific contexts and under crisis conditions. The overall issue is whether the imperative for the Jewish people to exist is a categorical one overriding nearly all other values, or one among many imperatives of similar standing. Given both the history and current situation of the Jewish people, I would argue that the imperative to assure existence is of overriding moral weight.

Let us leave aside reliance on transcendental arguments, biblical commands and sayings of the sages, all of which are open to various interpretations. The justification for giving priority to the needs of existence is four-fold.

First, the Jewish people has an inherent right to exist, just as any other people or civilization.

Second, a people that has been regularly persecuted for 2,000 years is entitled morally, in terms of distributive justice, to be very tough in taking care of its existence, including the moral right and even duty to kill and be killed if this is essential for assuring existence — even at the cost of other values and to other people. This argument is all the more compelling in light of the unprecedented killing only a few decades ago of a third of the Jewish people — mass murder that was supported directly and indirectly, or at least not prevented when possible, by large parts of the civilized world.

Third, given the history of Judaism and the Jewish people, there is a good chance that we will continue to make much-needed ethical contributions to humanity. However, in order to do so we require a stable existence.

Fourth, the State of Israel is the only democratic country whose very existence is endangered by deeply hostile actors, again, without the world taking decisive countermeasures. This justifies — indeed, requires — measures that would be not only unnecessary but also potentially immoral in other circumstances.

The Jewish people should give much more weight to the imperative to assure existence than to other values. There are, of course, limits; nothing can justify initiating genocide. But with the few exceptions where being killed and destroyed is better than transgressing against absolute and total norms, assuring the existence of the Jewish people, including a Jewish State of Israel, should be valued as a top priority.

Thus, if the security of Israel is significantly strengthened by good relations with Turkey and China, but in some views Turkey is guilty of genocide in the past against the Armenians and China of now repressing Tibetans and domestic opposition, Jewish leaders and organizations should support Turkey and China, or at least remain neutral when it comes to their affairs. At a minimum, Jewish leaders should not join the chorus of liberal and humanitarian actors condemning Turkey and China.

Similarly, Jewish leaders should support harsh measures against terrorists who potentially endanger Jews, even at the cost of human rights and humanitarian law. And if the threat is sufficiently grave, the use of weapons of mass destruction by Israel would be justified if likely to be necessary for assuring the state’s survival, the bitter price of large number of killed innocent civilians notwithstanding.

To be sure, there is much room for debate on what is really required for existence. Giving priority to the imperative to exist does not imply supporting each and every policy of Israel. Indeed, the opposite is true: Diaspora leaders, organizations and individuals have a duty to criticize Israeli policies that in their view endanger the Jewish state and the Jewish people’s existence, along with an obligation to propose alternative existence-assuring policies.

But at the end of the day there is no way around the tough and painful practical implications of prioritizing existence as an overriding moral norm over being moral in other respects. When important for existence, violating the rights of others should be accepted, with regret but with determination. Support or condemnation of various countries and their policies should be decided upon primarily in light of probable consequences for the existence of the Jewish people.

In short, the imperatives of existence should be given priority over other concerns — however important they may be — including liberal and humanitarian values, support for human rights and democratization.

This tragic but compelling conclusion is not easy to swallow, but it is essential for the future of the Jewish people. Once our existence is assured, including basic security for Israel, much can and should be sacrificed for tikkun olam. But given present and foreseeable realities, assuring existence must come first.

"Elder Brothers" Burning the Bible Again

This is how Orthodox Judaic "elder brothers" treat Christians when they believe there will be no repercussions, in accordance with rabbinic ruling.

Orthodox Jewish youths burn New Testaments in Or Yehuda

The Associated Press

May 20, 2008

Orthodox Jews set fire to hundreds of copies of the New Testament in the latest act of violence against Christian missionaries in the Holy Land.

Or Yehuda Deputy Mayor Uzi Aharon said missionaries recently entered a neighborhood in the predominantly religious town of 34,000 in central Israel, distributing hundreds of New Testaments and missionary material.

After receiving complaints, Aharon said, he got into a loudspeaker car last Thursday and drove through the neighborhood, urging people to turn over the material to Jewish religious students who went door to door to collect it.

"The books were dumped into a pile and set afire in a lot near a synagogue," he said.

The newspaper Maariv reported Tuesday that hundreds of yeshiva students took part in the book-burning. But Aharon told The Associated Press that only a few students were present, and that he was not there when the books were torched.

"Not all of the New Testaments that were collected were burned, but hundreds were," he said.

He said he regretted the burning of the books, but called it a commandment to burn materials that urge Jews to convert.

"I certainly don't denounce the burning of the booklets, he said. I denounce those who distributed the booklets."

Jews worship from the Old Testament, including the Five Books of Moses and the writings of the ancient prophets. Christians revere the Old Testament as well as the New Testament, which contains the ministry of Jesus.

Calev Myers, an attorney who represents Messianic Jews, or Jews who accept Jesus as their savior, demanded in an interview with Army Radio that all those involved be put on trial. He estimated there were 10,000 Messianic Jews, who are also known as Jews for Jesus, in Israel.

Police had no immediate comment.

Israeli authorities and Orthodox Jews frown on missionary activity aimed at Jews, though in most cases it is not illegal. Still, the concept of a Jew burning books is abhorrent to many in Israel because of the association with Nazis torching piles of Jewish books during the Holocaust of World War II.

Earlier this year, the teenage son of a prominent Christian missionary was seriously wounded when a package bomb delivered to the family's West Bank home went off in his hands.

Last year, arsonists burst into a Jerusalem church used by Messianic Jews and set the building on fire, raising suspicions that Jewish extremists were behind the attack. No one claimed responsibility, but the same church was burned down 25 years ago by ultra-Orthodox Jewish extremists.

Wednesday, May 14, 2008

"Elder Brothers" Caught Manufacturing Methamphetamine at their Kosher Slaughterhouse

Agriprocessors kosher slaughterhouse is Chabad Lubavitch-owned--yes, the same Chabad Lubavitch that G.W. Bush praised and celebrated Noahide "education day" with in the Oval Office only a few weeks ago; who also celebrated "education day" with the New York State legislature and NY Governor a week later; who are responsible for those 30' tall menorahs on government property, whose member, Adin Steinsaltz is the head of the Sanhedrin in Jerusalem, Talmud mentor to Supreme Court Justice Antonin Scalia and guest speaker at the Vatican in 2002 and in 2005.

Feds cite possible drugs, illegal workers at kosher plant

By Ben Harris 05/13/2008

NEW YORK (JTA) -- In laying the legal groundwork for a massive raid of the country's largest kosher slaughterhouse, federal authorities cited claims that illegal narcotics production took place at the factory and hundreds of illegal immigrants were employed there, including several of the rabbis responsible for kosher supervision.

The charges were among the most explosive details to emerge following the raid Monday at the Agriprocessors plant in Postville, Iowa.

Agents arrested 390 workers in what Immigration and Customs Enforcement called the largest raid of its kind in U.S. history.

The raid, which required federal authorities to rent an expansive fairground in nearby Waterloo to house detainees, prompted the U.S. District Court for the Northern District of Iowa to temporarily relocate judges and court personnel to the site because the facilities in Cedar Rapids and Sioux City were inadequate.

"There have been other operations where more people have been arrested," Tim Counts, an Immigration and Customs Enforcement spokesman, told JTA. "But as far as we can determine, this is the largest single-site operation as far as number of arrests go."

The raid follows a six-month investigation involving more than a dozen federal agencies, including the Federal Bureau of Investigation, the Drug Enforcement Administration, the Internal Revenue Service, and the departments of labor and agriculture.

Three Israelis and four Ukrainians were among the detainees held on charges of being in the country illegally, Counts said. Officials are expected to bring criminal charges against some of the detainees as well, most of whom are from Guatemala and Mexico.

Agriprocessors said in a statement Tuesday that it "takes the immigration laws seriously" and intended to "continue to cooperate with the government in its investigation."

"Agriprocessors will also inquire further into the circumstances that led to these events," the company said. "We extend our heartfelt sympathies to the families whose lives were disrupted and wish them the best. We are deeply committed to meeting the needs of all of our customers and are operating again today."

In the affidavit filed as part of the 60-page application for a search warrant, additional details were revealed of the government's investigation of Agriprocessors, a company that has been beset by numerous allegations of health and safety violations, mistreating workers and using controversial slaughter practices.

According to the document, a former supervisor at the plant -- identified only as Source #1 -- told investigators that some 80 percent of the workforce was illegal.

The source also said he believed rabbis responsible for kosher supervision entered the United States from Canada without proper immigration documents. According to the affidavit, the source did not provide evidence for his suspicions about the rabbis.

Source #1 also claimed to have discovered active production of the drug methamphetamine at the plant and reported incidents of weapons being carried there.

Methamphetamine, more commonly known as crystal meth, is Illegal in the United States. The popular nightclub drug gives users a sense of energy and euphoria that can last for hours.

Agriprocessors employees told investigators that sometimes they were required to work nighttime shifts of 12 hours or more.

The affidavit says that 697 plant employees are believed to have violated federal laws.

With Agriprocessors producing more than half of the nation's kosher meat, the raid has prompted fears of a disruption in supply. Though the plant was back in operation Tuesday, it was unclear if Agriprocessors could meet its normal production capacity with hundreds of its workers in federal custody.

Founded by Brooklyn butcher Aaron Rubashkin, Agriprocessors produces kosher meat and poultry marketed under the labels Aaron's Best and Rubashkin's.

The firm gained national attention in 2000 with the publication of the book "Postville," which described the tensions between the company and the local community. The company has attracted a significant population of Orthodox Jews to a rural pocket of northeast Iowa.

Agriprocessors did not respond to requests for comment from JTA. Asked if there was slaughter taking place Tuesday, a woman who answered the phone at the plant said, "We're trying."

The Des Moines Register reported that more than 100 cars were in the company lot Tuesday morning, but quoted a nearby business owner who said that foot and vehicular traffic to the plant was much lower than usual.

Rabbi Menachem Genack, the head of the Orthodox Union's kosher supervision department -- the largest outfit certifying the kosher status of Agriprocessors' meat -- told JTA that other companies had assured him that they could make up for any shortfall from the Postville plant.

Genack reiterated the O.U.'s policy of leaving matters of immigration and labor standards to the government.

"No one else has the resources to do what the federal government can do," he said.

If the company turns out to be criminally liable, Genack said, that could be grounds for losing its kosher certification.

Genack said he was told by the plant's supervising rabbi that two foreign rabbis working at the plant had failed to renew their work permits when they expired a few weeks ago. He described the issue as a "technical" violation and insisted the two rabbis had not been detained.

Much of the information the government collected appears to have come from former employees of Agriprocessors who were detained by police on unrelated charges. Sources related similar stories of presenting fraudulent documents and Social Security numbers when seeking employment with the company.

Several said they were aware of undocumented workers employed at the plant that were paid by supervisors in cash.

The affidavit says the government has probable cause to believe that an Agriprocessors supervisor assisted workers in acquiring fake documents in exchange for a cut of the proceeds.

Federal investigators provided documentation for a former Agriprocessors employee, identified in the affidavit as Source #7, for the purpose of gaining employment at the plant. Once hired, the source reported on rabbis who insulted the workers and threw meat at them.

In one alleged instance, a "Hasidic Jew" duct-taped a worker's eyes and then hit him with a meat hook, "apparently not causing serious injuries."

Agriprocessors has come under fire before for its labor practices, as well as health and safety violations. In March, authorities fined the company $182,000 for violations at the plant.

People for the Ethical Treatment of Animals has clandestinely videotaped a controversial slaughter practice used at the plant.

In addition, an investigation by the Forward weekly newspaper revealed allegations that employees were underpaid and exploited. Agriprocessors officials denied the allegations.

On Tuesday, members of the Conservative movement's Hekhsher Tzedek Commission condemned the company, saying that keeping kosher requires more than just adherence to ritual matters, but also sensitivity to the environment and respect for workers and animals. The Hekhsher Tzedek initiative is in part a response to past allegations of misconduct at Agriprocessors.

"The actions of this company have brought shame upon the entire Jewish community," the commission said. "Yesterday’s discovery, along with the other violations of the ethical standards set forth by our Torah and our tradition underscore the need for Hekhsher Tzedek. To be sure, halacha has never limited its concern to the ritual elements of kashrut alone."

Tuesday, May 13, 2008

In NY the Halakha of the Moser Trumps the Law of the Land

In places of Judaic dominance such as NY we are increasingly seeing that rabbinic law (halakha) trumps the law of the land in cases such as the one reported below, the case of the herpes-infected mohel from 2005, in numerous cases of rabbinic child molestation, fraud and others.

It is strictly forbidden to moser [inform the non-Judaic authorities on] either a Jewish person or his property. One who mosers a Jewish person or his property has no share in the world to come. (Shulchan Aruch, Choshen Mishpat, 388)

Jewish code snarls probe into Crown Heights attack


Friday, May 9th 2008, 4:00 AM

Long before the first rapper stopped snitching or any Mafiosi swore an oath of omertà, there was the Jewish law of mesira.

The tenet that forbids Jews from informing on fellow Jews is one of the hurdles facing Brooklyn prosecutors probing the April 14 attack on a black man by two Jewish men, sources told the Daily News.

Authorities - invoking a complaint long cited in cases involving rappers - said the initial probe was hindered by the local Hasidim's refusal to cooperate.

One source suggested the Orthodox community was taking a page from the rap world's "stop snitching" handbook. But it was actually lifted directly from the Code of Jewish Law.

"The Hebrew word is mesira, which means basically you are not allowed to be an informant," said Rabbi Shea Hecht, a well-known figure in Crown Heights.

"In essence, I am not allowed to snitch, period."

The attack in Crown Heights led Brooklyn District Attorney Charles Hynes to empanel an investigative grand jury to try to shake loose reluctant witnesses. It's the same technique prosecutors tried unsuccessfully in the slaying of rapper Busta Rhymes' bodyguard in 2006.

Rhymes and about 50 other witnesses refused to cooperate with cops. Their decision was based on street cred. The slaying remains unsolved.

When college student Andrew Charles was attacked in Crown Heights by two men wearing yarmulkes last month, police quickly identified a suspect - the driver of the getaway SUV.

Menachem Ezagui came to the 71st Precinct stationhouse with a lawyer after the vehicle was discovered. Police sources said he refused to answer any questions.

Charles, 20, the son of a city cop, was walking on Albany Ave. when a bicycle-riding assailant sprayed him with Mace. The SUV then pulled up, with a second man jumping out to smash the college sophomore twice with a nightstick, police said.

Cops have made no arrests. A lawyer sought to broker a deal that would have led two Jewish suspects to surrender on reduced charges. Sources said the district attorney's office rejected the deal, insisting the attack was too severe.

According to Hecht, mesira is not an all-encompassing concept - common sense supersedes the law, as does the responsibility of preventing injury to others. "You're not allowed to stand on the blood of your brother," he said.

That comes with a loophole, too. If Jews are convinced that one of their own will not get a fair shake from authorities, they have no obligation to cooperate.

"There are double standards - sometimes they work to your advantage," Hecht said. "To think there's no political element to justice in America would be foolish."

Friday, May 9, 2008

How Many Lies Can You Spot in this Lying Rabbi's Lying Article published in a Lying Kosher-Catholic Journal?

Jewish Views of Other Faiths

By Rabbi Gilbert S. Rosenthal | MAY 19, 2008

America The National Catholic Weekly

P ope Benedict XVI’s recent revision of the “Prayer for the Conversion of the Jews” in the Latin text of the 1962 Good Friday liturgy set off a wave of questioning by puzzled Catholics and anxious concern among Jewish observers. Did the revival of language calling for the conversion of the Jewish people signify a departure from the ideals of the Second Vatican Council and its landmark document Nostra Aetate, which marked a radical change in the relationships between the Catholic Church and the Jewish people? Jews were wary of a return to preconciliar times, when the “teaching of contempt” marked the relationship between the two faiths. In restoring the 1962 liturgy, why did the pope not simply insert a Latin version of the lovely prayer adopted by Pope Paul VI and in use since 1970 in the vernacular services—a prayer that does not offend Jews and yet embodies the church’s hope for the union of the faiths at the end of days?

The concern expressed by Jewish leaders about a return to proselytizing Jews provoked two puzzling and unexpected reactions—one from Cardinal Francis George, archbishop of Chicago, the other from Cardinal Walter Kasper, president of the Pontifical Commission for Religious Relations with the Jews. Cardinal George asked why Jews did not expunge passages in the Talmud that are insulting to Christians and refer to Jesus as a bastard. Cardinal Kasper reaffirmed “the freedom of Catholics to formulate our own prayers” and noted that “Jews have prayers in their liturgical texts that we don’t like.”

Are the charges true? Are there anti-Christian passages in the Talmud? Are there anti-Christian prayers in Jewish liturgy?

Censoring the Talmud

Over 5,800 pages long, the Talmud is a vast sea of learning that contains the opinions of thousands of rabbis, many of whom are not even named, on a variety of subjects, including law, lore, history, theology, ethics and many other topics. The Talmud does not represent authoritative law or theology or liturgy. There are perhaps four references to Jesus—all badly garbled, all written at least a century or two after his death. It is not at all clear if Jesus of Nazareth is even the intended subject of those citations.

In 1240, when Rabbi Yehiel of Paris had to defend the Talmud in a public disputation, he maintained that another man named Jesus, who lived a century before Jesus of Nazareth, was the subject of references in the Talmud. Jesus, after all, was the Greek name for Joshua, a common name at the time. In fact, Rabbi Yehiel argued, there was reference to another Jesus in the New Testament itself. But even if Jesus of Nazareth was the intended subject of some of these troubling passages, they reflect the opinion of one man, not the consensus of Jewish thought then or now.

Several polemical passages in the Talmud reflect the sharp controversies between rabbinic Judaism and the minim—a generic term that means “heretics or schismatic sects.” Whether the minim referred to in these passages are Judeo-Christians (Nazarenes, notzrim) or some other sect, like the gnostics, is not always clear from the text. Certain of these polemical passages were probably aimed at the new Jewish sect that split away from the synagogue and engaged in sharp theological and religious debates in the first centuries of the Common Era. Interestingly, the Talmud (Shabbat 116a-b) quotes only one passage from the New Testament, Mt 5:17—“I come not to abolish the Law but to fulfill it.”

In any case, the heavy hands of the censors removed the offensive passages. Sparked by the vindictiveness of apostate Jews who, for whatever personal or psychological reasons, maligned their former faith, cartloads of copies of the Talmud (and other Hebrew books) were torched in Paris in 1242. This happened again in Italy in the years 1553 to 1559. Censorship of all Hebrew books was introduced and enforced by agents of the Inquisition, often ex-Jews who turned with mindless fury on their former faith. Frequently the censors deleted inoffensive material; sometimes they substituted absurd and ridiculous texts for the original.

In 1554 in Italy, as a result of the relentless attacks on Jewish writings and in order to preserve the ability to publish Hebrew texts, Jewish communities installed a system of self-censorship so that no book would be published in the community without the approval of three qualified rabbis. As a result, no European edition of the Talmud contains anti-Christian texts or anti-Jesus statements. Texts published in oriental lands, however, were not subject to censorship, and they continue to contain the few offensive passages. Current editions of the Talmud text published in Israel indicate in the footnotes the original texts and explain the reasons for their elimination.

Problematic Liturgical Passages

Turning to the Jewish liturgy, we find it is virtually free of any references to other faiths except paganism and idolatry. There is not a single reference to Christianity or Islam in all the prayers. Yes, there are prayers that some day pagans will cease worshiping idols and come to acknowledge the God of Israel, the Father and Creator of all human beings, but surely no Christian or Muslim would object to these expressions of hope for the future?

Cardinal Kasper may have been thinking of two problematic passages in the liturgy of past centuries. The 12th blessing in the daily Amidah prayer, the so-called blessing of the slanderers, reads currently: “May there be no hope for those who slander and malign us and may all evil be crushed and all evildoers disappear.” This is a very ancient prayer; it was revised and rewritten any number of times in antiquity. It may have initially been formulated in the days of the Maccabees as a curse against the Hellenizing Jews who betrayed their people and the God of Israel. Later on, it was applied to the traitors who went over to the Romans and spied on the Jewish people. It was revised yet again as a prayer against the various sects and cults that contended with rabbinic Judaism: the Samaritans, the Sadducees, the gnostics—and for a time, the notzrim, the Judeo-Christians. In time, however, those ancient Palestinian texts were discarded. The version I have cited is the one universally used in the synagogue liturgy today—as it has been for centuries.

The second problematic text is the well-known Aleinu prayer, recited at the close of every synagogue service since the 14th century. The prayer has been attributed to the distinguished Babylonian sage Rav and his school of liturgists, who worked in the early third century, although recent scholarship has demonstrated that the prayer predates Rav and may well go back to the time of the Jerusalem Temple. The text clearly expresses the hope that some day the pagans who worship idols will accept the God of Israel and, in the spirit of the Prophet Zechariah, will unite in serving the one God. The line that has generated controversy reads, “For they bow to vanity and emptiness and pray to a god who cannot save, whereas we bow and prostrate ourselves before the King of Kings.”

As there were few Christians in Babylonia with whom Rav (if indeed he was the author) came in contact, the prayer is obviously directed against pagans, not Christians. Moreover, the passage is a fusion of two verses from Isaiah, 30:7 and 45:20, words uttered centuries before the appearance of Christianity. Once again, apostate Jews ignited the controversy. They claimed that the numerical value of the Hebrew letters in the offending passage equals the name of Jesus. Other apostates went even further: they insisted that the numerical value of the phrase equals Jesus and Muhammad. Rabbi Lippmann Muelhausen in Germany successfully refuted this slander in 1399, but the matter refused to die. Finally, Frederick the Great of Prussia ordered the passage stripped from the liturgy in 1703, installing guards in the synagogues to confirm that the phrase was deleted. And so it has remained in European liturgy until today. The Italian rite changed the verb to the past tense, “For they used to bow to idols and pray to a god who cannot save,” etc. Jews from the Middle East and orient retained the original text. Current Israeli prayer books often restore the text, sometimes placing it within parentheses. But I doubt if many or even any interpret the text as directed against Christians or Muslims. Needless to say, Reform, Conservative and Reconstructionist Jewish prayer books have eliminated the passages in question.

Moving Forward

What conclusions may we draw from this information? Centuries ago, a few bizarre statements about Jesus and Christianity could be found among the tens of thousands of rabbinic statements. These passages, however, have been deleted for many centuries. A denunciation of the new Judeo-Christian sect possibly was inserted in the Palestinian liturgy perhaps 19 centuries ago, a reflection of the sharp and often bitter theological polemics that raged at the time. That passage, too, has been long banished. A line in the Aleinu prayer that was surely intended as criticism of paganism and may have been misconstrued by some was deleted.

But all of these controversial passages together are dwarfed by the oceans of anti-Jewish preaching and teachings that attacked Judaism from the first century on. John Chrysostom alone (fourth century) delivered eight vitriolic anti-Jewish sermons—and this comprised but a fraction of the literature.

No anti-Christian material was ever inserted in our most sacred liturgy on Rosh Hashana or Yom Kippur, but the Good Friday service—one of the most sacred for Christians—codified anti-Jewish sentiment and, until 1962, slandered the “perfidious Jews,” who are blind to God’s truths and whose hearts are veiled to Jesus’ saving light.

It was not just the combination of external and internal censorship, however, that nudged Judaism to its stance. Jews concluded with the Prophet Malachi (3:10), that we all, indeed, have one Father, one God who has created us all. And the sages reasoned, perhaps as early as the second century, that “the righteous of all nations have a portion in the age to come” (Tosefta Sanhedrin 13:2). There should be no place in our liturgy or teachings or preaching for the demeaning of any other faith. This explains why Jews—and many Catholics—are so puzzled and disappointed by Pope Benedict’s changes to the 1962 liturgy. Does this return to a language of conversion reflect an erosion of the advances of Vatican II and its landmark documents, which have been part of the magisterium of the Catholic Church? Are we to forfeit the remarkable legacy of the late, lamented Pope John Paul II? We all pray that we will not retreat, but rather move forward in our relationship, the relationship of elder and younger brother, to borrow Pope John Paul II’s matchless language, so that we both may be a blessing to each other and “a blessing to the world.”

Rabbi Gilbert S. Rosenthal is the executive director of the National Council of Synagogues and the author and editor of 11 books, including Contemporary Judaism and The Many Faces of Judaism.

Wednesday, May 7, 2008

Benedict Met His Favorite Rabbi in Washington D.C.

The following is an email reportedly written by Rabbi Nuesner on the topic of his meeting with Benedict XVI on April 17th in Washington D.C. (the anniversary of the Last Supper according to the Hebrew Calendar) which was also reported in L'Osservatore Romano April 30th edition:

Thursday the train was an hour and a half late and we nearly missed the event. But we walked to the hotel where we were to meet for transportation and the US Council of Bishops staff was terrific. We were on the last bus to the ceremony. When we got there, at 4 pm, we were put in a large auditorium. The Muslims were sent off in one direction and the Jews in another for minhah and the Islamic equivalent.

The pope came about an hour and a half later and spoke to the 150 religious leaders who were there and exchanged gifts with representatives of Judaism, Islam, Jainism, Hinduism and Buddhism. There were no other Christianities that were invited.

After the ceremony the Jews were led into another room and the Pope read a greeting for Passover. Then the presiding bishop asked Rabbi Neusner to step forward.

I attach the picture taken by a rabbi and emailed to me. The pope thanked me for my work, his English is excellent but was an effort, and when I told him he could talk to me in Italian, he had a big smile and looked relieved and relaxed. I proposed to him that we write a book together on the convergences of Judaism and Christianity in antiquity. A cardinal told me they would like to invite me to the Vatican, and I said that would be terrific.

The editor of 'L'osservatore romano' the Vatican newspaper introduced himself. I told him his assistant had given me an assignment and I would have it in his hands by the time he got home. That ended the session with the Jewish representatives.


What a triumph it would be for the rabbis if Benedict accepted Neusner's offer to co-write a book on "the convergences of Judaism and Christianity in antiquity," and what a smack in the face of Jesus Christ, the Apostles and saints who gave their lives to prevent such a thing.

More on Benedict XVI and his favorite rabbi, Jacob Neusner here:

The Pope and the Rabbi "Debate" Charade Continues to Play Out

Saturday, May 3, 2008

"Sistine Secrets"

A reader sent in this comment:

On Friday night, ABC presented an hour long "special" based on claims by two Jews regarding hidden insults, references to the Kabbalah, and pro-Judaic sentiments coded into the Sistine Chapel. Throughout the special, Roy Doliner, a Vatican tour guide, and Rabbi Benjamin Blech, Associate Professor of Talmud, Yeshiva University, explained how Michelangelo's hatred for Pope Julius II led him to encode insults towards him in the frescos. The insult? The use of the "fig" - what amounts to giving someone the finger, is supposedly given by various angels towards a figure that is supposed to be Julius II. Next, Rabbi Blech claimed God's appearing in a right-brain shaped cloud is a reference to Kabbalah. Here, Michelangelo was supposedly acknowledging Kabbalah and it's "developed" doctrines regarding God. Doliner and Blech then claim the figures on the ceiling and in other places have Judiacs in them because Michelangelo was secretly communicating the idea that Christianity is rooted in Judaism !!! Here's a link that summarizes the hour long television show --

Notice that, once again, Judaics are given a national media forum from which to promote their deceptions while subtly insulting and denigrating Christianity as an "inferior" spin off of their "exalted" traditions.

It is interesting to see the rabbis now coming out into the light with this "Da Vinci Code" styled nonsense.

The reader's assertions are reinforced by the fact that Pope Julius II, like many of the Renaissance popes, was hardly an enemy of Judaism. Julius II was a nephew of Sixtus IV whose papacy is described in the Encyclopeadia Judaica as a "high point of tolerance" for "Jews." The Sistine Chapel itself was named after Sixtus IV. Sixtus IV and Julius II, whose papacies were separated by the notoriously degenerate papacy of Alexander VI, both employed Judaic doctors. The doctor in Julius II's employ, Samuel Sarfati (nicknamed "The Spanish rabbi, physician of the pope"), was descended from a family of Kabbalist rabbis who trace their lineage back to the rabbinic "sage," Rashi. This French-Judaic name, "Sarfati" (also, Zarfati, Sarfatti, Sarfaty) pops up in the strangest places around Rome, such as Margherita Sarfatti, the Judaic lover of Benito Mussolini, who is said to have had tremendous influence over him.


The Jewish mother of Fascism

Also of interest is Joseph Sarfati, a rabbi "convert" to Christianity who preached violence against Judaic people. Pope Julius III was his godfather.

The thesis of this book, "Sistine Secrets" is absurd to anyone familiar with the Vatican of the Renaissance which, regarding Judaism, was quite similar to the Vatican of our present time. This is the time when Johannes Reuchlin was studying under Rabbi Obadiah of Sforno in Rome at the behest of Cardinal Domenico Grimani and infiltrating his learnings into Christendom as "Christian Cabala." Many of the seeds that were planted at that time are now coming into full, rotten bloom.


Jewish Encyclopedia:

ẒARFATI: Oriental Jewish family, traced by the bibliographer Azulai to a line of French rabbis descended from Rashi through his grandson Rabbenu Tam.

Encyclopaedia Judaica:

TAM, JACOB BEN MEIR (Rabbenu; c. 1100–1171), tosafist and leading French scholar of the 12th century. Rabbenu Tam was the grandson of Rashi and the son of Meir b. Samuel, Rashi's son-in-law.

Encyclopedia Judaica:

SARFATY, family of rabbinic scholars in Fez, Morocco. According to a family tradition, the Sarfatys are descendants of Rabbenu Tam. R. Solomon, rabbi in Majorca, is mentioned in the responsa of R. Isaac bar Sheshet. A branch of the family settled in Fez. ISAAC (d. c. 1600) was dayyan in Fez. Some of his commentaries on biblical verses are quoted by his son Vidal in his works. VIDAL HA-SARFATY (c. 1550–1620) was referred to as "senior" and described as hasid ("pious"). He was a disciple of R. Abraham Uzziel.

His commentaries are outstanding for their originality; he quotes the Zohar and appears to have been a kabbalist. Many of the works of Spanish rabbis are cited in his works. Sarfaty's writings included: Derekh ha-Kodesh, a commentary to the Sifra (1908); Megillat Sefarim, on Esther, Ruth, and Lamentations; and Ozar Nehmad, on Psalms (both works were published in Amsterdam in 1718 under the title Zuf Devash); Imrei Yosher (1874), a commentary on Midrash Rabbah; and notes on R. Elijah Mizrahi which were included in Samuel Sarfaty's Nimmukei Shemu'el (Amsterdam, 1718) ...

Jewish Encyclopedia:

SAMUEL ẒARFATI: Court physician to the popes Alexander VI. and Julius II.; died about 1519. The name "Ẓarfati" indicates that Samuel was a native of France, and as he was probably from southern France he is called by Burchard "the Spanish rabbi, physician of the pope" ("Notices et Extraits des Manuscrits," i. 124). At the coronation of Pope Julius II., Samuel presented the petition of the Jews for the continuance of their privileges, making a solemn speech. By a bull of May 14, 1504, Samuel himself was confirmed in the rights previously bestowed upon him by Alexander VI. He was thus appointed court physician of Julius II., granted the privilege of attending Christian patients, freed from the obligation of wearing the Jews' badge, and taken with his entire family under the immediate protection of the pope. On account of his property in France he also obtained letters of protection and safe-conduct from Louis XII. Samuel was an unusually skilful physician, and the pope relied more upon him than upon his Christian physicians. On Aug. 17, 1511, the pope fell seriously ill, and his physicians, with the exception of Samuel, pronounced him dead. Samuel's opinion proved correct, and the pope lived two years longer. There exist certain calendar-tables in Hebrew the author of which is a Samuel Ẓarfati (Neubauer, "Cat. Bodl. Hebr. MSS." No. 2255, 2), but they may belong to the printer Samuel Ẓarfati of Rome, who lived about the middle of the sixteenth century.

From the Encyclopaedia Judaica:

SAMUEL SARFATI, called Gallo (d. c. 1519), a physician originating from Provence, settled in Rome in 1498. He represented the Jewish community at the coronation of Pope Julius II (1503) and a year later became the personal physician to the pope, who confirmed the privileges granted him by Pope Alexander VI, including permission to attend Christian patients, exemption from wearing the Jewish badge, and papal protection for him and his family. In 1515 he became physician of Giuliano de' Medici.

Of Julius II's uncle, Sixtus IV the Encyclopaedia Judaica states:

SIXTUS IV (b. Francesco della Rovere; 1414–1484), pope from 1471 to 1484. In Italy the reign of Sixtus IV marks a high point of tolerance [for Judaic persons]. The pope used Jewish physicians, and perhaps employed Jews for the collection, copying, and translation of Hebrew works. He refused to canonize Simon of Trent, allegedly a victim of Jewish ritual murder.

Encyclopedia Judaica:

JOSEPH SARFATI (16th century), a rabbi of Fez, converted to Christianity. Adopting the name of his godfather Pope Julius III (1550–55), Andrea del Monte, he became a violent anti-Jewish preacher. One of his sermons was heard by Michel de Montaigne. Sarfati was one of the instigators of the condemnation of the Talmud and its burning in Rome in 1553. JACOB BEN SOLOMON SARFATI (14th century), a physician, was born in northern France. On the expulsion of the Jews he moved to Avignon in the second half of the 14th century.

From The Jewish Encyclopedia:

Rabbi Obadiah ben Jacob Sforno: Italian exegete, philosopher, and physician; born at Cesena about 1475; died at Bologna in 1550. After acquiring in his native town a thorough knowledge of Hebrew, rabbinical literature, mathematics, and philosophy, he went to Rome to study medicine. There his great learning won for him a prominent place among scholars; and when [Johannes] Reuchlin was at Rome (1498-1500) and desired to perfect his knowledge of Hebrew literature, Cardinal Domenico Grimani advised him to apply to Obadiah.

Friday, May 2, 2008

Rabbi Bans the Cross, Again

Witness the "love" and "tolerance" expressed by the "elder brother" rabbis for Christians in times and places where they hold authority. Due to conditioning through relentless bombardment with propaganda the average reader will perceive this rabbi's ban on the cross to be a "justifiable emotional reaction" to "centuries of Christian persecution." The truth is that the rabbis rule that the cross is an idolatrous symbol which must be blotted out along with the name and memory of Jesus Christ and that this was their teaching even when Christians had no power and were being persecuted by the synagogue.

This rabbinic ban on the cross will likely be accommodated by Catholic prelates, even as they allow the rabbis to preach the Noahide anti-gospel at Catholic parishes, schools and universities. Catholic-"Jewish" dialogue is a farcical, one-way street, as is everything else involving rabbis.

Irish Christian leaders barred from Western Wall for wearing crosses


The rabbi of the Western Wall says officials barred visiting Irish church leaders from praying there because they were wearing crosses.

Roman Catholic Cardinal Sean Brady, Church of Ireland Archbishop Alan Harper and Presbyterian and Methodist Moderators John Finlay and Roy Cooper arrived Thursday at the wall in the Old City of Jerusalem without informing Israeli authorities, Brady told the Irish broadcast network RTE.

"We encountered some difficulty in gaining access. There was a difficulty about us wearing our crosses," he said. "We were under constraints of time... and we decided to move on."

The site's rabbi, Shmuel Rabinowitz, said all must respect its sanctity to Jews. "They were asked to remove the crosses, but they refused," he said.

A similar incident took place in November 2007.


"Elder Brothers in the Faith" Hate the Central Symbol of our Faith


Thursday, May 1, 2008

Bishop Rhoades Observed "Yom HaShoah"

May 1 is a day associated with many pagan spring celebrations including May Day, Beltane, and the pre-Christianized Walpurgis Night. We may now add to that list of pagan holidays, "Yom HaShoah" a commemoration of the psychodrama of the Kabbalistic six million which is commemorated every other day of the year besides and which forms the basis for the six-pointed Zionist state.

Earlier, we noted that the temple of Holocaustolatry in Washington D.C., the taxpayer-funded U.S. Holocaust Memorial Museum, was consecrated on pagan feast day, Earth Day, April 22.

Bishop Rhoades celebrated "Yom HaShoah" with the rabbis on the evening of April 30th, what is traditionally Walpurgis night.

Catholic bishop to give talk at Jewish memorial program

The Jewish Community Alliance of Lancaster will present its annual Yom HaShoah memorial program from 7 to 8:30 p.m. Wednesday, April 30, at the Lancaster Jewish Community Center, 2120 Oregon Pike.

The Yom HaShoah program is designed to commemorate the 6 million Jews who died in the Holocaust.

Bishop Kevin C. Rhoades, of the Catholic Diocese of Harrisburg, will serve as keynote speaker; his talk will be "The Holocaust and Catholic-Jewish Relations."

Rhoades was among five bishops and three rabbis from the United States to travel last fall to Auschwitz-Birkenau Memorial and Museum in southern Poland; Krakow, Poland; and the Vatican, in Italy, as part of an interfaith study tour.

In addition, the Yom HaShoah program will include readings led by the rabbis of Lancaster's three synagogues: Rabbi Jack Paskoff of Congregation Shaarai Shomayim, Rabbi Stephan Parnes of Temple Beth El and Rabbi Shaya Sackett of Congregation Degel Israel.

There will also be a candlelighting memorial by members of the Lancaster community who are survivors of the Holocaust, as well as traditional prayers led by the rabbis.

Holocaust candles will be available for those who would like to have them; the program is open to all. Light refreshments will be served.

For more information, call Elisabeth S. Shuster, Yom Ha-Shoah program chairwoman, at 665-7323 (evenings), or write to her at

From Faust, by Johann Wolfgang von Goethe, the scene titled "Walpurgis Night."

Faust: Spirit of Contradiction! On! and lead the way!
It was a very clever notion, I must say;
We seek the [witches'] Brocken on Walpurgis Night,
Yet choose to isolate ourselves when near the height!

Mephistopheles: What motley flames! Just look along the heather!
There is a jolly club together.
In little circles one is not alone.

Faust: I'd rather be up yonder, I must own.
Already whirling smoke and glow come into view.
A host is streaming to the Devil! See them ride!
Full many a riddle there must be untied.

Mephistopheles: Yet many a riddle will be tied anew.
Just let the great world whiz and riot;
We'll house us meanwhile here in quiet.
We've known it as a fact of ancient date
That men make little worlds within the great ...