Thursday, June 26, 2008

Fake Messiah Menachem Mendel Schneerson Meets Convert to the True Messiah

"Elder brother," and now dead false messiah, Menachem Mendel Schneerson demonstrates typical rabbinic mind control over people of Judaic descent; contempt for Jesus and Christian literature; says that Judaic converts to Christianity prevent the coming of "Mosiach" and are mentally ill and in need of immediate "treatment."

"If someone was born a Jew, he is a Jew for all his life and he cannot change it. It can only make his life more complicated."

A friend has graciously supplied this translation, transcription and commentary on the video above:


Word of the Kingdom [like Royal Decree, probably from one of the rabbi's letters]:

That even in these last moments of exile, we stand firmly in support of the complete integrity of the Holy Land not to return God forbid even the tiniest portion of the Land of Israel to the Gentiles,

Sabbath Reading of Shelach [Numbers 13-15]

5751 [1991]

Then it says in big letters the title of this clip: Distributing Dollars. [This is a weird Chabad custom of every Monday I think the rabbi would stand and give out one dollar bills to a long line of visitors. People who received them would keep them in a separate place for their entire lives. In a way the rabbi was purchasing their souls with the dollars, but I dont think anyone looked at it that way.]

at 37' the visitor says:

I am a Christian.

I am from a Jewish family

and became a Christian at the age of 29.

I feel that my mission...

I am a Catholic today

and I came because I deeply love my people

and I have written these books

so that all the Catholics can know

their roots

from where they come.

Rabbi: if someone is born a Jew

he is a Jew his whole life

V: yes I know

R: he cannot change that.

he can make his whole life

more confused and difficult

V: my life is not difficult today.

R: if someone thinks that his illness is something healthy

that is just a sign

that his illness is much worse

and he requires treatment

as quickly as possible

V: I am very satisfied

because for me "that man" [substituted in the Hebrew text for the name Jesus, which Orthodox Jews will not say or write]

R: [cuts him off] as i said before

if you consider yourself like a healthy person

that is simply a sign that you are sicker

than what others might think about you.

V: certainly I am a sinner

R: I am not speaking...

I am speaking

about your great sin

that you changed, as it were,

your Jewish identity

V: my parents never took me

to a synagogue


R: that is not an excuse

for someone healthy to be sick

simply because his parents wanted him that way.

do you understand what i am saying?

V: I understand you.

R: May Hashem the Blessed One bless you

that you be healthy

and especially that you be a Jew openly

that you announce to all the people around you

that this was a great mistake

and Hashem the Blessed One has so much


that He will forgive

even the great sins

that were committed

V: Rabbi, pray for me

R: As i said before

this is just a sign that your illness is

much deeper

than you realize

and than i realize.

and may Hashem the Blessed One bless you

that you will have Good News [!]

and don't get into arguments with people

about the fact that you

you were born a Jew

V: I am always a Jew

R: Be a Jew, and a Jew openly

And everyone around you

especially your family

that is in your power to warn

that someone who stumbles in a great sin

even so he has strength from God

to escape from his deep illness

and the faster you do that

the faster Moshiach will come -

- the true Messiah

V: May I give you this book?

R: Yes, thank you very much.

V: Thank you Rabbi

R: [talking to his associates after the visitor leaves]

this will prevent you from giving it to someone else

and to cause someone else

to do something mistaken.

[tosses the book down behind him]

Xavier University Gets Even More Kosher

Rabbi Abie Ingber installed a menorah at the Vatican in 1999 on the pagan feast day of Holocaustolatry, "Yom ha Shoah," which is said to still be where he left it. Last year Rabbi Ingber proclaimed that he was involved in an effort to move Judeo-Catholic bridge-building beyond the clergy and “into the pews.” Xavier University is now paying Rabbi Ingber to do just that. Rabbi Ingber was already a director at Xavier University's Hillel Jewish Student Center. Hillels on college campuses function as the student arm of the Judaic Freemasonic B'nai B'rith.

Rabbi Ingber Going To Work At Xavier University

After 32 years in the same job, a local Rabbi is taking on a new challenge.

Rabbi Abie Ingber has retired as Director of the Hillel Jewish Student Center in Cincinnati for a position at Xavier University.

Rabbi Ingber will be the founding Director of Interfaith Community Engagement at Xavier.

In October of last year, Ingber went to Rome for the first Lay Conference on Catholic-Jewish Relations.

Tuesday, June 24, 2008

Joint Chiefs Chairman Reports to Counterfeit Israel

Israel Prodding U.S. To Attack Iran

Bush Administration Weighs Striking Iran's Nuclear Complex, Which Could Trigger 3rd War In Region

June 24, 2008

CBS - Joint Chiefs Chairman Admiral Mike Mullen leaves Tuesday night on an overseas trip that will take him to Israel, reports CBS News national security correspondent David Martin. The trip has been scheduled for some time but U.S. officials say it comes just as the Israelis are mounting a full court press to get the Bush administration to strike Iran's nuclear complex.

full article:

Monday, June 23, 2008

U.S. Navy Leader Reports to Counterfeit Israel

U.S. Navy leader visits Israel

Jewish Telegraph Agency

June 23, 2008

The U.S. Navy chief is in Israel for a working visit.

Adm. Gary Roughead and his wife are guests of Defense Minister Ehud Barak.

Roughead's Israeli counterpart, Adm. Eli Marom, is scheduled to show him the naval bases at Ashdod and Haifa, where the Jewish state's strategic submarine fleet is docked.

Israel recently hosted a succession of high-ranking American defense officials as the countries close rank on Iran and other regional threats.

Thursday, June 19, 2008

Rabbis and Kosher-Catholic Priests in Pilpul

Pilpul, simply put, is a rabbinic dialectical process of "debate" or discussion by which a predetermined outcome is arrived at. It's the Pharisaic tradition which Jesus Christ condemned calling it a "tradition of men" which "makes void the word of God." Both the Jerusalem and Babylonian Talmuds are filled with pilpul which in most cases is for the purpose of circumventing Biblical law. The article below tells of rabbis and kosher-Catholic priests engaged in pilul for the purpose of circumventing the Gospel which condemns the very act they are engaged in. See Mark 7;13 for Christ's condemnation and Mishnah tractate Nedarim for the pilpul through which the "corban" that Christ condemned in Mark 7;13 was synthesized. And note that Jesus did not only condemn the Pharisaic "corban" invention and ritual hand washing, but He said, "many other such like things you [Pharisees] do."

Believe me when I tell you, in this "Judeo-Christian dialogue"--what is in reality pilpul--the rabbis aren't interested in hearing the Gospel. They're interested in finding ways around the Gospel, like their Pharisaic ideological forefathers found ways around Old Testament law. They intend to make the Gospel of none effect.

... if there were a transcript of the proceedings it would read very much like a discussion in the Talmud.

Rabbis and Catholic priests in dialogue

By Mark L. Shook - St. Louis Post Dispatch

June 19, 2008

The Vatican has taken great pains to define and structure religious dialogues between faith communities. As recently as June 7, Pope Benedict II spoke to the Pontifical Council for Inter-religious Dialogue of “the importance of truth being the goal of all dialogue and charity being the motivation behind all dialogue.” The content of the council’s meeting and the Pope’s statement seem to imply that religious dialogue is in need of guidelines to keep Catholic participants true to Church doctrine. But very few inter-faith dialogues deal with matters of deep theological import. Most are simply efforts to establish rapport and understanding.

Religious dialogues succeed or fail because of trust and respect. Achieving trust and respect takes time and dedication. Here is yet another example of a process which does not respond well to our need for instant gratification. Rabbis and priests in St. Louis have been in dialogue with each other for more than ten years. That dialogue would never have gotten off the ground had it not been for the personal bonds of friendship which existed between Father Vincent Heier, former Ecumenical officer of the St. Louis Archdiocese, and the late Rabbi Robert P. Jacobs, in his capacity as Executive Vice-president of the St. Louis Rabbinical Association. The two of them set out to create an atmosphere of dialogue which was faithful to the aspirations of the Vatican II process of reconciliation between Jews and Catholics.

We are still going strong. Every other month, a group of about twelve dialogue participants sit down to a kosher lunch provided by an anonymous donor, and over corned beef and turkey, hold a free-wheeling discussion. Sometimes the topics touch on clergy politics, i.e., “How do rabbis/priests get assigned to congregations? At other sessions, the news of the day may form the subject matter. For the most part the dialogue centers around an agreed upon topic with readings sent out in advance. Several sessions were devoted to a careful reading of Pope Benedict’s book, Jesus of Nazareth. Most recently the group studied fundamental documents of belief of the various expressions of Judaism, from Maimonides Thirteen Principles of Judaism to the latest platform of Reform Judaism. No question or comment is ever treated as off the subject. In fact, if there were a transcript of the proceedings it would read very much like a discussion in the Talmud.

Dialogue participants do not sugar-coat their questions or their responses. With the presence of Reform, Conservative and Orthodox rabbis, there is sometimes more intra-Jewish heat generated than heat between Jews and Catholics. Along the way there is significant learning and teaching which takes place. Our priests come to appreciate the wide range of Jewish responses to religious and moral questions of the day and our rabbis develop a more nuanced understanding of how the Church works in developing its teachings and public positions.

Just for the record, no one in these dialogues has converted anyone. Both sides remain true to their faith. What really takes place is a sorting out of real and imaginary differences. Not all or even most of the real differences can be bridged. The sages of Judaism believed that theological conflicts among rabbis were like sparks striking steel and resulted in illumination. I would include this image as a worthy description of true dialogues between persons of all faiths. For each participant there is a strengthening of faith.

Wednesday, June 18, 2008

Chabad's Hollywood Cult

Angelina Jolie's father, Jon Voight will be rewarded at a "Noahide" conference next week in Florida:

Oscar-winning actor Jon Voight has been announced as the recipient of the Tzedekah Award from Noahide Nations. The Tzedekah award will be presented for the very first time by Noahide Nations at its first Noahide World Conference being held June 26th – 29th in Ft. Lauderdale, FL.

This article is from 2001.

Chabad’s ‘Cowboy’

Sue Fishkoff -The Jewish Journal

August 23, 2001

Anyone who's ever watched the annual Chabad Telethon, to be aired live this Sunday from 5 p.m. to midnight on UPN Channel 13, knows that it's the single most graphic demonstration of this Chassidic group's ability to rope in big-name Hollywood celebrities.

The show was first broadcast in 1980, when it was co-hosted by Carroll O'Connor and Jan Murray as a fundraiser to replace Chabad headquarters in Westwood after a tragic fire. Since then, a long list of glitterati have shown up each year to sing, dance, tipple a bissle and appeal for funds to help Chabad's drug rehab center in Los Angeles and other social service projects.

James Caan and Elliot Gould, fixtures from the beginning, have been joined by the likes of Sid Caesar, Bob Hope, Michael Douglas, Whoopi Goldberg, Shelley Winters, Tony Danza, Judd Nelson, Regis Philbin, Steve Allen, Edward James Olmos and Valerie Harper. In 1997, the cast of "Friends" produced a special segment that aired only on the telethon. One-time Chabad fellow traveler Bob Dylan has made four surprise appearances. Former Vice President Al Gore stumped for the cause three times.

In its first year, the telethon netted $1 million. Last year, it topped $6.5 million. The show is so hip, it's engendered a rash of telethon-watching parties all along the Hollywood circuit as folks gather in living rooms to see who'll show up next to kick up their heels in a mass hora with Chabad's West Coast founder and director Rabbi Boruch Shlomo Cunin.

One of the most intriguing figures on the telethon is Academy Award-winning actor Jon Voight, a regular for more than a decade. Like many of those who plug the Chabad cause, he's not Jewish, but what makes his involvement unusual is that it's so extensive. Not only has he been co-hosting the show for years (along with several other Chabad fundraising events; notably the group's Israel-based "Children of Chernobyl" effort), but he's now a friend of the Cunin family. He studies Torah and reads Chassidic literature -- having, by his own admission, a bookcase filled with the writings of the late Lubavitcher Rebbe Menachem Mendel Schneerson -- and he seeks out Chabad centers whenever he's on location for a new film.

Two years ago, while shooting the NBC miniseries "Noah" in Melbourne, Australia, Voight gave a call to 20-year-old Tzemach, one of Shlomo Cunin's 13 children, then studying in a local yeshiva, and asked for help in researching the part. Voight acknowledges that the final film was "controversial" (at one point, Voight somehow morphs into Abraham, and pleads with God to spare Sodom and Gomorrah), and he says that without the information he gained from studying with the Cunins, it would have been a lot worse. "It may not be accurate biblically, in terms of the story, but I think in the end it was pretty good. There are good little lessons in it. I haven't said this on television, but it was a battle to try and make it a decent portrait."

The 62-year-old actor first met Cunin in 1986, as a return favor for a friend who helped Voight hold a press conference for a Hopi leader at Temple Beth El. Cunin invited him down to Chabad's drug rehab center in Pico-Robertson. "I walked in and saw a lot of weight lifters, real characters," Voight recalls. "In the back area I see this guy sitting at a table -- big beard, with a hat on. He looked like a rabbi. He was in his shirtsleeves, and he was hand-wrestling these guys. They were all lined up and, one after another, he's putting them down. Then someone told him I was there, so he put on his coat, grabbed me and gave me a hug. I said, 'this is my kind of guy.'"

Voight's commitment to the Chabad cause goes way beyond his admiration for Cunin's arm-wrestling skills. In the mid-1980s, the actor embarked on a period of spiritual seeking. "I made some mistakes in my early life, and had to recover from them," he admits. Voight was brought up Catholic and has no intention of converting to Judaism. But he says that of all the religions he studies, he has a special fondness for Jewish learning and values. "Judaism is an amazing fountain of information. It's not the only answer, but I have tremendous regard for it."

Voight remembers studying the Bible as a boy in Catholic school, and being particularly taken with Genesis and the stories of the Hebrew prophets. "I think the Bible is helpful in that it describes the lives of people who strive and who fail, and who pick themselves up and continue on. All the great prophets had their difficulties, yet they overcame them."

The star of "Midnight Cowboy," Best Picture of 1969, and "Coming Home," for which he took home his own Best Actor award in 1978, Voight is a gentle, soft-spoken man, who is obviously deeply taken with Judaism, Lubavitcher Chassidism and the Cunin family.

"One of the big things about the Jewish religion is that its fruit is the deed. I think that is portrayed perfectly by Chabad, and that's why I'm with them."

Voight never met the Lubavitcher Rebbe, whom he calls a "great and extraordinary leader." But Schneerson sent his thanks to Voight through Cunin, along with a request that the actor speak out on the telethon in support of the seven Noahide commandments. (These are basic laws of human morality, supposedly given to the nations of the world by God at the time of Noah as a precursor to the Ten Commandments.)

Voight did so. "They appeal to my own sense of what I feel is a high purpose, which is to try to get everyone to an understanding of what they're asked to do, what life's responsibilities are. These very simple seven laws of Noah are good basics."

Hollywood could stand some of that message, Voight believes. "We're given the idea by our culture that if you have enough money, enough cars, enough women, everything's taken care of. It's perfectly all right to be as selfish as you want. There couldn't be a more poisonous message."

Saying that he'd love to "spend the rest of my life in yeshiva," Voight says he knows that's unrealistic. "If we look for truth, we can be in a constant state of exuberance. That's what I find in Chabad. They create an energy of positive thinking and good cheer, and through that, they're able to do tremendous good work. Those who scoff at them are simply keeping themselves from that energy, and that's unfortunate."

Tuesday, June 17, 2008

Synod on Scripture 3 Months Away

The upcoming synod of bishops on Scripture has finally registered on the trad radar--now that it's only 3 months away. "Better late than never," they say. But I prefer to say, early is better than late. That's why I was warning people about this matter 13 months ago when there was still time to bring pressure to bear on the Judaizing elements who will now, no doubt, run amok at the synod--that is, barring a miracle. I leave it to the reader to guess whether such a miracle is deserved.

I wonder when the trads will address the Vatican document which implies that the Talmudic "Noahide Laws" are found in the New Testament. Perhaps, sometime after the "Noahide Laws" are written into the Catechism ...

Kosher Catholic Exegesis

What to Expect From 2008 Synod

Highlights From Itinerary For 2008 Synod

Vatican: "Christians Can Learn Much From 'Jewish' Exegesis of Past 2000 Years"

More Signs of What to Expect from the October Synod

Papal Commission Promotes Noahide Laws

Thursday, June 12, 2008

Post-9-11 New York Times Opinion Piece Promotes "Noahide Laws" as World's Only Hope

New York Times reporter and columnist, Thomas L. Friedman

This 2002 article uses the 1 year anniversary of 9-11 as an occasion to promote the Talmudic "Noahide Laws" as the world's "only hope" in avoiding a catastrophe of Biblical great flood proportions. This message comes to us via the "secular 'Jew'" Thomas L. Friedman writing for the New York Times. This "Noahide Law" peddler, Thomas L. Friedman, who has referred to the destruction of Iraq as "a war of choice," was knighted by Queen Elizabeth II in 2004. Friedman is currently resuscitating the corporate-Green-population reduction racket concocted by Ira Einhorn circa 1970.

Noah and 9/11

By THOMAS L. FRIEDMAN - New York Times

September 11, 2002

Over the past year several friends have remarked to me how much they still feel a pit in their stomachs from 9/11. One even said she felt as if this was the beginning of the end of the world. And no wonder. Those suicide hijackings were such an evil act that they shattered your faith in human beings and in the wall of civilization that was supposed to constrain the worst in human behavior. There is now a big jagged hole in that wall.

What to do? For guidance, I turned to one of my mentors, Rabbi Tzvi Marx, who teaches in the Netherlands. He offered me a biblical analogy. ''To some extent,'' said Tzvi, ''we feel after 9/11 like we have experienced the flood of Noah -- as if a flood has inundated our civilization and we are the survivors. What do we do the morning after?''

The story of Noah has a lot to offer. ''What was the first thing Noah did when the flood waters receded and he got off the ark?'' asked Tzvi. ''He planted a vine, made wine and got drunk.'' Noah's first response to the flood's devastation of humanity, and the challenge he now faced, was to numb himself to the world.

''But what was God's reaction to the flood?'' asked Tzvi. ''Just the opposite. God's reaction was to offer Noah a more detailed set of rules for mankind to live by -- rules which we now call the Noahite laws. His first rule was that life is precious, so man should not murder man.'' (These Noahite laws were later expanded to include prohibitions against idolatry, adultery, blasphemy and theft.)

It's interesting -- you would have thought that after wiping out humanity with a devastating flood, God's first post-flood act wouldn't have been to teach that all life is precious. But it was. Said Tzvi: ''It is as though God said, 'Now I understand what I'm up against with these humans. I need to set for them some very clear boundaries of behavior, with some very clear values and norms, that they can internalize.' ''

And that is where the analogy with today begins. After the deluge of 9/11 we have two choices: We can numb ourselves to the world, and plug our ears, or we can try to repair that jagged hole in the wall of civilization by insisting, more firmly and loudly than ever, on rules and norms -- both for ourselves and for others.

''God, after the flood, refused to let Noah and his offspring indulge themselves in escapism,'' said Tzvi, ''but he also refused to give them license to live without moral boundaries, just because humankind up to that point had failed.''

The same applies to us. Yes, we must kill the murderers of 9/11, but without becoming murderers and without simply indulging ourselves. We must defend ourselves -- without throwing out civil liberties at home, without barring every Muslim student from this country, without forgetting what a huge shadow a powerful America casts over the world and how it can leave people feeling powerless, and without telling the world we're going to do whatever we want because there has been a flood and now all bets are off.

Because imposing norms and rules on ourselves gives us the credibility to demand them from others. It gives us the credibility to demand the rule of law, religious tolerance, consensual government, self-criticism, pluralism, women's rights and respect for the notion that my grievance, however deep, does not entitle me to do anything to anyone anywhere.

It gives us the credibility to say to the Muslim world: Where have you been since 9/11? Where are your voices of reason? You humbly open all your prayers in the name of a God of mercy and compassion. But when members of your faith, acting in the name of Islam, murdered Americans or committed suicide against ''infidels,'' your press extolled them as martyrs and your spiritual leaders were largely silent. Other than a few ritual condemnations, they offered no outcry in their mosques; they drew no new moral red lines in their schools. That's a problem, because if there isn't a struggle within Islam -- over norms and values -- there is going to be a struggle between Islam and us.

In short, numbing ourselves to the post-9/11 realities will not work. Military operations, while necessary, are not sufficient. Building higher walls may feel comforting, but in today's interconnected world they're an illusion. Our only hope is that people will be restrained by internal walls -- norms and values. Visibly imposing them on ourselves, and loudly demanding them from others, is the only viable survival strategy for our shrinking planet.

Otherwise, start building an ark.

Wednesday, June 11, 2008

Kosher-Catholic Paulist Press Publishes Rabbi Benamozegh's "Noahide" Tome as "Classic of Western Spirituality"

Anti-Defamation League's Interfaith Affairs Director Emeritus Rabbi Leon Klenicki who below champion's the Kabbalist Elijah Benamozegh's attempt to transform Christendom into a "Noahide" Golem, was made a papal knight by Benedict XVI in 2007:

In 1998 Rabbi-Knight Klenicki announced that the Vatican had been conscribed in the rabbinic inquisition against the heresy of "Holocaust denial."

I hope that opponents of "dual-covenant" theory will read this interview closely because it reveals a truth regarding this theory that is missed by most investigators, which is, "dual-covenant" theory is the "Noahide Laws." According to the Rabbis, "Jews" have their own exclusive covenant and the other "70 Nations" have another non-Biblical, lower-tier covenant which the rabbis contrived for them which culminates in the Talmudic "Noahide Laws."

Never forget that when the rabbis and the bishops "dialogue" about "dual-covenant" theory, that it's the Talmudic "Noahide covenant" that applies for Christians, not the Biblical covenants. Their challenge is to make the Talmudic "Noahide Laws" appear to be Biblical. We saw a Vatican attempt at this impossible task last year:

Papal Commission Promotes Noahide Laws

This is all pretended in accordance with the popular delusion that Christianity is the "daughter religion" of rabbinic Judaism--a ridiculous proposition if there ever was one.

Israel and Humanity: A Study on the Problem of a Universal Religion, and Its Solution.

By Elijah Benamozegh

Translated by Maxwell Uria, in the series Classics of Western Spirituality. Mahwah, NJ: Paulist Press, 1995. US$22.95.

Elijah Benamozegh's Israel and Humanity appeared originally in Italian at the end of the nineteenth century. Rabbi Benamozegh was the spiritual leader of the Jewish community of Livorno, Italy, and a well-known kabbalist and religious leader of great influence in European Jewry.

Benamozegh's book is an important contribution to Christian-Jewish dialogue, and by his reflection on the meaning of Christianity, he became a pioneering figure, inspiring both Jews and Christians to reflect on the meaning of the Jewish-Christian encounter in our time. Israel and Humanity is a reflection on the meaning of Christianity for Judaism, as well as a personal, very interesting story.

The following dialogue was prepared by Reverend James Loughran and Rabbi Leon Klenicki and published by the Central Conference of American Rabbis' CCAR Journal, 4/1999. Rabbi Klenicki kindly forwarded it with a strong recommendation to use the book to further the Christian-Jewish encounter. Father Loughran is the Director of the Commission on Ecumenical and Interreligious Affairs of the Catholic Diocese of New York. Rabbi Klenicki is the Director of the Anti-Defamation League's Department of Interfaith Affairs.

The Thought and Life of Elijah Benamozegh

A Dialogue on a Pioneer of Christian-Jewish Understanding

James Loughran and Leon Klenicki

Rev. James Loughran: Paulist Press recently published a translation of Elijah Benamozegh’s book, Israel and Humanity. It is a valuable contribution to the dialogue between Judaism and Christianity, because it makes available to the English-speaking world the thoughts of an important nineteenth-century Italian rabbi in the theological discourse of what has come to be called the “dual-covenant” theory.

Rabbi Leon Klenicki: Rabbi Benamozegh may not be known to many people, so I think it is important to give a brief sketch of his life and his thought.

Elijah ben Abraham Benamozegh (1823-1900), whose family had come to Italy from Morocco, was a rabbi of the important Jewish community of Livorno (Leghom), an intellectual leader of nineteenth century Italian Jewry, and its most articulate advocate of Kabbalah. Among his distinguished volumes, Israel and Humanity is perhaps his masterpiece.

Israel and Humanity forms a grand synthesis of Benamozegh’s religious thought. It is at once a wide-ranging summa of scriptural, Talmudic, Midrashic, and kabbalistic ideas, and an intensely personal account of Jewish identity. It is also a systematic, meticulously reasoned philosophy of Judaism in its relation to the other religions of mankind, especially its daughter religions, Christianity and Islam. Scrupulously Orthodox in his Jewish perspective, Benamozegh was a highly original thinker and wholly at ease in European secular and religious culture. His book breathes the exceptionally tolerant religious atmosphere of nineteenthth-century Italy.

Rev. JL: Benamozegh’s attitude toward Christianity is almost fraternal His insights, based on the Law of Noah and the use of kabbalistic traditions, lead him to believe that Judaism and Christianity can work as religious partners in telling the world that God is One. Jews should remain absolutely committed to Judaism, which he prefers to call “Hebraism” and Gentiles should learn of the One God through Christianity. As a thoroughly Orthodox rabbi, Benamozegh does not attempt a theological fusion of Judaism and Christianity, but he is theologically progressive when he examines Christianity’s relationship with Judaism

Given all the other urgent needs of the Jewish-Christian dialogue, a theological examination of this kind among Jewish scholars is most welcome by Christians like me. We continue to work on the priorities of a reckoning of anti-Semitism and the Holocaust and the relationship of Christians with the State of Israel. Christian scholars have also developed a better understanding of how Judaism is treated in Christian theology, voiding theories of a theology of contempt. A Jewish theological treatment of Christianity can assist us as well in strengthening the trust between our communities.

Benamozegh’s attitude about Christianity is, basically, that it is a true path to knowledge of the One God for Gentiles who follow the proscriptions of the Noahide Law.

Rabbi LK: As a matter of fact, Benamozegh’s book was the result of a conversation he had with Aime Palliere (1875-1949), who wanted to convert to Judaism. Benamozegh was very influential in his community, in the nineteenth century.. He told Palliere that there was no need for his conversion. He stressed the point that Aime had a mission and a vocation by himself. That mission was to bring God to humanity by following the traditions of Noah and Jesus according to the rabbi’s interpretation. Palliere lived in France during the Nazi occupation and was involved in saving Jews from deportation.

Rabbi Benamozegh’s book, nearly a hundred years old, is especially significant for our dialogue, and particularly to the understanding of the spiritual and theological meaning of our witnessing together in the world.

Rev. JL: Benamozegh certainly suggests there can be cooperation between Judaism and Christianity when he writes, “For Judaism, the world is like a great family, where the father lives in immediate contact with his children, who are the different peoples of the earth. Among these children there is a first-born, who, in conformity with ancient institutions, was the priest of the family, charged with executing the father’s orders, and with replacing him in his absence.... Such is the Jewish conception of the world. In heaven a single God, father of all humans alike; on earth a family of people, among whom Israel is the ‘first-born’” (p. 53).

Benamozegh dedicates a whole section of his book to promote the ideas of the universality of Judaism. Judaism is not, contrary to stereotypes, closed in on itself. it has a universal mission. As the Jewish people live halakhah, the life of Torah, they minister not only on their own behalf but on behalf of the whole human race. This concept was enlightening for me. At the same time, he limits the priestly ministry to Judaism, which is a concept not accepted by Christianity.

Rabbi LK: Benamozegh, rooted in the Jewish medieval philosophical heritage, tries to understand Christianity in the design of God, overcoming what I call the “triumphalism of memories.” Many Jews approach Christianity through the lens of past experiences of Christian anti-Semitism, and present realities in certain Latin American and European countries. There is, in contrast with the past, a new reality. It is the growing Christian theological recognition of Israel’s ongoing role in God’s covenant, and the Christian condemnation of anti-Semitism. Jews are challenged to reflect upon the meaning of Christianity as a “partner” in God’s design. Benamozegh was aware of this idea even before our late-twentieth-century formulation. For him, both Judaism and Christianity are the arms of God toward a world that has had to keep God’s commandments.

Rev. JL: Rediscovering Benamozegh in our time is most exciting and gives Jewish scholars a strong argument that there is precedence for discussing Christianity in theological terms without fear of conversion or disputation.

Benamozegh offers a clear Jewish perspective that there is one true and universal religion in which all people recognize the One God and are obedient to the covenant God made with Noah. He does not see a conflict between Jewish obedience to the Torah and Christians finding God through belief in Jesus, as long as they accept the Noahide commandments [according to which, belief in the divinity of Jesus is punished with execution. M.P.].

Rabbi LK: Benamozegh follows an idea that was already rooted in some Jewish medieval thinkers, that is, that the first covenant was established by God with Noah entailing moral commandments. These are the seven Noahide laws: prohibitions against idolatry, blasphemy, murder, illicit intercourse, theft, eating the meat of a living animal, and the maintenance of justice.

These basic laws were supposed to be followed by Noah and his family in order to become partners in the covenant with God. He fails, and God decides, according to rabbinic thought, to choose Abram to be a witness of the moral covenant with God. Abram and Sarai changed their names to Abraham and Sarah in accepting God’s call, as a testimony to the fact that a religious commitment changes the life of the individual and the community. These are the two covenants revealed in the biblical text, one of God with all humanity, and the other with Israel.

Rev. JL: A problem arises here for Christian tradition. The dual covenant approach of Benamozegh and other Jewish scholars is appreciated for the fact that at least it legitimizes Christianity as a valid religion. At the same time, it is in disagreement with Christian self-description.

Christian theology teaches that the Christian covenant with God is something much more particular than the covenant with Noah. Throughout the New Testament and in the course of Christian interpretation throughout tradition, Christianity sees itself as the successor of all the covenants made between God and humanity in all of scripture. Christianity has a covenant with God sealed in the blood of Jesus, whom we accept as the universal Messiah.

As a result, we do not consider ourselves gentiles. Gentiles are non-Jewish nonbelievers. Our language gives us away on this. In the Roman Catholic Church we always consider our mission to be “ad gentes” to the nations. Once a person is incorporated into the Church, he or she shares, through the Christian covenant, in the heritage of Israel as well as the heritage of all humanity. We say that we are children of Abraham by adoption. Our theologies here are probably not reconcilable.

In our own modern theology of Judaism’s relationship with Christianity, we are able to say that we believe the covenants with Abraham and Moses have never been revoked and are still in effect for Jews. At the same time, we cannot comprehend the possibility of Christianity existing separate from its Jewish inheritance.

Rabbi LK: I sincerely think that at this stage of our dialogue and encounter, we Jews need to consider the meaning and purpose of Jesus and Christianity in God’s design. I share Benamozegh’s belief that Jesus fulfills God’s covenant with Noah. I feel, however, the need to reflect on the Christian theological claim of descent from Abraham.

Rev. JL: I appreciate the potential of the dual covenant theory as promoted by Benamozegh, because in many ways he does see Christianity as more than just another monotheistic religion teaching moral values. He speaks rather lovingly of Christianity as a “daughter” religion. There is a definite link here between Judaism and Christianity.

He even attempts to reconcile the concept of Trinity with monotheism, using kabbalistic ideas about the theory of “emanation.” On page 68, he wonders if the three persons of the Trinity don’t actually merge somehow into a greater unity. This is not in agreement with the Christian dogma of the Trinity, but with his desire to understand it; to demonstrate a theory of flexibility in Jewish monotheism to allow for Christian monotheism is most commendable.

Benamozegh is far ahead of his time among Jewish scholars. He can look beyond the sins of Christians to the beauty of the message and the reality of their faith in the same God who is the God of Israel. His work is truly important and can be a great catalyst for further discussion.

Rabbi LK: The translation and publication of Benamozegh’s book by the Paulist Press in its beautiful collection, “The Classics of Western Spirituality” is a real contribution to our present relationship and discussion. This book would have caused some problems forty or fifty years ago. Nowadays, the Christian-Jewish encounter is one in which we can share our traditions without any fear of syncretism or spiritual confusion.

The importance of Benamozegh is his invitation to dialogue at a theological level. We Christians and Jews have to deal with social and economic problems, with questions of racism, anti-Catholicism, and anti-Semitism, but we also have the need, I would even say obligation, to consider theological matters. I’m using the word “consider,” not “discuss.” Our theological considerations should be undertaken with a sense of commitment, respecting the other person as a fellow child of God, not as an adversary. I must clarify that considering and discussing theology evokes for Jews the memory of the reality of medieval European confrontations.

That time is over, and it is important for us to deal with religious matters coming out of our respective theological commitments. Otherwise, our dialogue will continue being an encounter of “tea and sympathy” that Benamozegh would consider lacking spiritual weight.

Rev. JL: I would like to add to your words an invitation. I invite Christian-Jewish dialogue groups to study Elijah Benamozegh’s Israel and Humanity. In doing so, they will be challenged to think in a deeper way about the knowledge of God and our joint testimony to God.

Tuesday, June 10, 2008

Pope to host Bush in unusual Vatican setting

This will be the 3rd meeting between Benedict XVI and the blood-drenched Skull and Bones President G.W. Bush. As Bush spills more blood the meetings with Benedict become ever more cordial. This meeting will take place in Rome at 11AM on June 13th which is this Friday.

Pope to host Bush in unusual Vatican setting


June 9, 2008

VATICAN CITY (Reuters) - Pope Benedict will unusually host talks with U.S. President George W. Bush in a restored medieval tower on Friday, to repay him for a warm reception at the White House, the Vatican said.

The pope usually receives heads of state in his private study in the Apostolic Palace, overlooking St Peter's Square.

But Vatican spokesman Federico Lombardi said the change was to repay Bush for "the cordiality of the meeting at the White House" when the pope visited the United States in April.

St. John's Tower is a round structure on a hilltop inside the Vatican gardens that is sometimes used as a residence for important guests.

After their private talks, Bush and the pope will stroll in the gardens to see a statue of the Madonna.

The late Pope John XXIII, who reigned from 1958 to 1963, restored the tower as a place where he could work in peace.

Bush will be in Rome from Wednesday to Friday as part of a trip to Slovenia, Germany, Italy, France and Britain.

(Reporting by Philip Pullella; Editing by Kevin Liffey)

Saturday, June 7, 2008


Tomorrow, June 8th is the anniversary of the Israeli bombing of the U.S.S. Liberty in 1967. A survivor of this attack on a U.S. naval vessel by "our only ally in the Middle East," counterfeit Israel, explains John McCain's father's involvement in the cover-up:


Should John McCain be expected to be any less treasonous than his father? I'd say much more so.

Thursday, June 5, 2008

First Things Speaks to the Kashrut-Katholic Golem

Wolf in priest's clothing, Richard John Neuhaus is founder of the Kosher-Katholic rag, First Things whose stated purpose is "to advance a religiously informed public philosophy for the ordering of society." While Neuhaus' mission statement doesn't say which religion the philosophy he is attempting to reorder society around derives from, that's not difficult to ascertain--it's rabbinic Judaism. We know this because Neuhaus has peddled hair-splitting pilpul intended to confuse rabbinic "premptive" destruction halacha with Catholic just war doctrine. "Preemptive" destruction is perfectly Catholic as long as you call it "defense" rather than "preemptive war" according to John Neuhaus. I am reminded of how the rabbis called the indiscriminate destruction of the defenseless nation of Lebanon by the Israeli military an act of "defense" and how this applies to the Palestinian territories on a day to day basis.

Thanks to Richard John Neuhaus we now live in a United States that has been reordered around rabbinic "preemptive" destruction ideology among many other rabbinic absurdities in absolute opposition to Christian principles. Neuhaus did not bring about this transformation alone, of course. Podhorwitz, Kristol, Krauthammer and others played key roles, but what makes Neuhaus, his pal Skull and Bones Bill Buckley and Michael Novak so pernicious is that they neutralized what should have been the major opposition group to the rabbinic "preemptive war" zeitgeist--Catholics--and they accomplished this even while the Judaized Vatican mouthed opposition to a war on Iraq. But far beyond simply neutralizing Catholics during the run up to the destruction of Iraq, Neuhaus and friends seem to have transformed Catholics into a golem which does the will of the rabbis in nearly all matters without even being payed for it like Neuhaus is.

This is a remarkable feat of human alchemy. Neuhaus must have been a sorcerer's apprentice under his old friend, Vatican II change-agent Rabbi Abraham Heschel, a Kabbalist who was invited to participate in the writing of the Vatican II document Nostra Aetate who at that very time confided to his fellow "Jews" regarding Christians, "I want to attack their souls."


Behold the latest First Things tripe offered for the intellectual edification of the Kashrut-Katholic Golem:

Zionism for Christians

by David Shushon

Copyright (c) 2008 First Things (June/July 2008).

Israel always matters. Biblical scholars have devoted endless pages to ancient Israel as a religious idea, and pundits have penned endless newspaper columns about modern Israel as a geopolitical entity. The deeper implications, however, have received less attention than they deserve in recent years, overshadowed by the exigencies of Middle Eastern politics. Indeed, real questions remain: What does the sheer ­existence of the modern state of Israel mean for theology—particularly for Christian theology? And what does that theology mean for the continuing existence of Israel?

“Hardly anybody will dispute that the foundation of this state had something to do with the biblical prophecy,” Christoph Cardinal Schönborn said in 1996, “even if that something is hard to define.” At ­present, the major Christian denominations are kindly disposed toward Judaism, and many Christians—­especially American evangelicals—strongly support the State of Israel ...

Full article:

Vatican Answers to Chief Rabbinate of Counterfeit Israel

The Chief Rabbinate of counterfeit Israel requested that the traditional Latin Good Friday liturgy be changed in July of 2007 and their wish was fulfilled on Shrove Tuesday only six months later:

When the requested change in the liturgy was delivered, the Chief Rabbinate of "Israel" requested further clarification which the Vatican offered on May 14th, 2008 according to the ADL and AJC websites. The document apparently issued by Vatican Secretary of State Cardinal Bertone makes clear that Benedict's prayer "is not intended to promote proselytism toward the Jews" but that it "opens up an eschatological [end times] perspective." Also, according to this document, the Chief Rabbinate and other modern Pharisees that the Vatican "dialogues" with the are heirs to the promises God made to Abraham; the rabbis and their anti-Bible, anti-Christ contrivance has God's blessing.

Vatican Letter to Israeli Chief Rabbinate


From the Vatican, 14 May 2008

Dear Sir,

I write with reference to the Statement issued by the Chief Rabbinate of Israel in response to the publication of the Note of 4 February 2008, altering the Oremus et pro Judaeis prayer in the 1962 edition of the Missale Romanum.

In this regard, I would point out that – by means of the “CommuniquĂ© of the Secretariat of State” which appeared in the daily edition of L’Osservatore Romano on 5 April 2008, and subsequently in the weekly language editions of the same publication, the Holy See has clearly emphasized the Catholic Church’s firm commitment, especially in the wake of the Second Vatican Ecumenical Council, to promote and develop relations with the Jews through dialogue marked by profound respect, sincere esteem and cordial friendship. This commitment remains unchanged, especially in view of the spiritual links that exist between Jews and Christians.

As you have observed, particular prominence has also been given to a substantial and detailed article on the subject by Cardinal Walter Kasper, President of the Commission for Religious Relations with Judaism. This article appeared on the front page of L’Osservatore Romano on 10 April 2008, as a sign of the importance attributed to the text and the fact that what it says about the new version of the Prayer for the Jews in the 1962 edition of the Roman Missal is commonly held. Among other things, the Cardinal emphasized that a sincere dialogue between Jews and Christians is possible, on the one hand, on the basis of our common faith in the one God, Creator of heaven and earth, and in the promises made to Abraham, but on the other hand, through respectfully acknowledging the fundamental difference over faith in Jesus as Christ and Redeemer of all mankind. As Cardinal Kasper clearly explains, the new Oremus et pro Judaeis is not intended to promote proselytism toward the Jews, and it opens up an eschatological perspective. Christians, however, cannot but bear witness to their faith, in full and total respect for the freedom of others, and this leads them also to pray that all will come to recognize Christ.

Likewise, on his recent visit to the United States of America, the Holy Father gave a number of indications of his sentiments towards the Jews. Indeed, after meeting the representatives of various religions, the Pope particularly wanted to receive a group of Jewish religious leaders in order to hand over to them a special Message on the occasion of the great feast of Pesah, devoted to celebrating the great marvels that Almighty God has worked for his people.

In New York, His Holiness Pope Benedict XVI visited a synagogue in order to meet personally a Jewish community whose Rabbi was a survivor from the Nazi extermination camps. He wanted to manifest his sympathy, affection and closeness to the Jewish people, and to demonstrate, through a tangible and special gesture, the Holy See’s commitment to respectful and loving dialogue, which leads to ever deeper relations of friendship and understanding.

In the hope that this letter may serve to dispel any remaining doubt on the part of the Chief Rabbinate over the Catholic Church’s stance towards the Jewish people and over the intentions behind the alteration of the Oremus et pro Judaeis of the 1962 Missale Romanum, I remain

Yours sincerely,

Tarcisio Card. Bertone
Secretary of State

Monday, June 2, 2008

Lyndon Johnson Had Emotional Attachment to Counterfeit Israel

This won't be news to astute researchers of the John F. Kennedy assassination (JFK being a strong opponent to the Israeli Nuclear weapons program) and the Israeli bombing of the U.S.S. Liberty and subsequent cover up in Washington which John McCain's father played a key role in.

LBJ tapes show a strong connection to Israel

BETH MARLOWE - Associated Press

Wed May 28

JERUSALEM - Tapes of Lyndon Johnson's Oval Office conversations, released to the public for the first time on Wednesday, reveal that the American president had a personal and often emotional connection to Israel, a scholar said.

In the first public presentation of the tapes Wednesday at Hebrew University in Jerusalem, Professor Robert Johnson said this connection influenced his policy decisions and helped lay the foundation for the special relationship between the two nations.

"I sure as hell want to be careful and not run out on little Israel," Johnson said in a March 1968 conversation with his ambassador to the United Nations, Arthur Goldberg. The recording was released to researchers on May 1, according to the Lyndon Baines Johnson Library and Museum, in Austin, Texas.

President Johnson was known by his initials, LBJ. While he was in office from 1963 to 1969, the United States became Israel's chief diplomatic ally and primary arms supplier. He was also the first U.S. president to invite an Israeli premier on a state visit when he brought Prime Minster Levi Eshkol to Washington, D.C. in 1964.

"This is really the foundation of what we think of as U.S.-Israeli strategic partnership," said Johnson, a professor of history at Brooklyn College in New York and this year's Fulbright chair in the humanities at Tel Aviv University. He is not related to Lyndon Johnson.

The tapes document LBJ's growing belief in the importance of Israel throughout his administration.

Relations solidified when the United States offered to support Israel against its Arab neighbors in the 1967 Mideast war, as long as the Jewish state did not act as an aggressor.

In a taped conversation from June 25, 1967, about three weeks after Israel defeated three Arab armies, LBJ relates a conversation with Soviet Premier Alexey Kosygin.

"He couldn't understand why we'd want to support the Jews — 3 million people — when there are 100 million Arabs," the president said. "I told him that numbers do not determine what was right. We tried to do what was right regardless of the numbers."

Professor Johnson said, "It's one of the starkest expressions of a moral obligation to Israel that came from an American President."

Regina Greenwell, the foreign policy archivist at the LBJ Library and Museum, said all existing evidence backs up the argument that LBJ had positive feelings for Israel.

"He did always have support for Israel," said Greenwell, who has listened to all the existing Oval Office tapes. But "he was also trying to balance both sides in the Cold War atmosphere."

For example, other taped conversations reveal that LBJ supported bolstering King Hussein of Jordan with U.S. military assistance, she said.

"Hussein was a moderating force and the theory was that if Hussein couldn't get arms from us he'd turn to the Soviets, just as (late Egyptian President Gamal Abdel) Nasser got assistance from the Soviets," Greenwell said.

Professor Johnson said that LBJ, who died in 1973, had a romanticized view of Israel that paralleled his view of his home state of Texas: a frontier nation filled with self-made men, often misunderstood by the outside world.

Since LBJ, there have been ups and downs, but in general, U.S.-Israel ties have been strong.

"If you think of the U.S.-Israeli relationship now it's certainly more complex," said Johnson. "But the basic strategic partnership is the same as under (President) Johnson."

Johnson said LBJ's attitude toward Israel is similar to that of another Texan: President Bush.

"It's not as if Bush has a grand strategic plan, because he doesn't," Johnson said. "It's personal, it's emotional, it's the kind of context that you see with (President) Johnson."

Johnson was one of six presidents to tape his Oval Office conversations with a specially installed recording system. Franklin Roosevelt, Harry Truman, and Eisenhower taped some of their meetings. Kennedy, Johnson and, famously, Richard Nixon taped nearly all their conversations.

Sunday, June 1, 2008

Lying Rabbinic Apologetics for Orthodox Judaic Gospel Burnings

Rabbi Jerome Epstein is a representative of the chameleon-like "Conservative Judaism" branch of rabbinism. And here we see Rabbi Epstein striking an enlightened, tolerant pose as damage control for the recent burning of hundreds of New Testaments by Israeli "Jews" who were not only acting as Shas activists as Rabbi Epstein disingenuously suggests, but were piously adhering to the teachings of Talmud and Tosefta which order that the books of Christian "idolators" be burned, specifically Babylonian Talmud Gittin 45b and Tosefta Shabbat 13:5.

Rabbi Jerome Epstein goes on to draw a parallel between the behavior of these Orthodox Judaic Israelis and that of the Nazis and Catholic inquisitors as a distraction from the fact that the Israeli book-burners were acting in accordance with their very own rabbinic tradition dating back to 300 A.D. which Rabbi Epstein himself is a "conservative" representative of.

This sophistry will not do. If Rabbi Epstein wants to be considered a true humanist rather than a lying rabbi then he will need to acknowledge the true source of the violence against the Gospel (the "Gilyonim" to him) which drove those Israelis to burn the New Testament--his own religion: rabbinic Judaism--and start the long overdue reform process of that tribal racket masquerading as "one of the world's great religions."

It's time that the world learned that book burnings were not limited to the most loathsome creatures in history according to kosher received opinion--Nazis and Catholics, who are virtually of the same mold according to received opinion--but that the rabbis and their followers have been burning other people's books for 1700 years in accordance with the ruling of Orthodox Judaism, shrieking victimhood all the while.

And also note that this is not an isolated incident as Rabbi Epstein falsely claims. It is only unusual in that it received the attention that it did, which was very little, but more than usual. That's the only reason that the rabbi is "speaking out" here:

The burning of Christian Scriptures in Israel must be condemned

By Rabbi Jerome Epstein - Jewish Standard


... I am deeply proud of Israel.

But my feelings of pride are dampened by the distasteful behavior of Shas activists in Israel who burned copies of the Christian Bible, which they allege had been distributed by Christian missionaries. I certainly do not endorse missionizing activities in Israel, but the images of book-burning Jews makes me shudder. It is immoral for any Jew to act this way. For a religious Jew to do so is a chilul HaShem — a desecration of God’s name. Those Jews who burn books make a sham out of their personal piety.

I shudder at the irony of religious and committed Jews burning any books, whatever their content. Even if they do not remember the Holocaust, I do.

When German Nazi soldiers and civilians burned books in 1933, that action was widely condemned, especially by Jews. That act pained us to the core. For the People of the Book, the mere idea of burning a book is destructive. The act itself inflicts an indelible wound.

I shudder at the irony of Jews burning religious books. Whether the text is holy to Jews is irrelevant. The texts that were burned are holy to Christians. Imagine how any Jew would feel if non-Jews burned our sacred texts because they disagreed with them.

We Jews, whose ancestors have lived through the Inquisitions, whose very essence was desecrated when Christians burned our treasured Talmud in European cities in the Middle Ages, know the tears that are shed when something holy to us is desecrated.

I shudder at the irony of book-burning in Israel. Israel is more than a homeland for Jews. It is a light unto the nations. Israel must not permit revered rabbis who condone sin — much less those who encourage it — to go unchallenged. Israel must not permit misguided reactionaries to go unpunished, even if those misguided reactionaries, ironically enough, are the revered rabbis. Book-burning in Israel is an attack on all that Israel stands for.

I shudder at the irony of silence. We know what happens when good people remain silent and evil edges out good. Israel and Jews throughout the world must condemn this atrocious behavior and take the bold and necessary steps to ensure that this occurrence remains a singular nightmare.

Full article:

Will you look at this two-faced huckster as he tells us, "I shudder at the irony of silence." If you truly want to see these persecutions end, then start talking about the savage intolerance of your own religious tradition, Rabbi Epstein--the impetus for this book burning you so insincerely lament. Why the silence?