the 506302:th largest site within .COM
AD of Our LORD Jesus the Christ the Creator
Talmudic Dragon Moon Calendar
Mystery Babylon Talmudic
celebration of their Dragon New Year unto Satan the Talmudic Judaic gods a
Talmudic Jewish Global PURIM MURDER
their Babylonian times of their
Babylonian Sumerian Doctrine and laws 5772
Ps:118:24: This is
the day which the LORD hath made; we will rejoice and be glad in it.
of Iniquity unto desolation for
them who Deny the Christ, Jesus the Lord.
The Falling Away
and the Principalities of
Darkness and Evil in High Places
I am going to post all information sent
to me on RSS feed as well as correspondence from Satan's Sanhedrin, Secretariat
Dov Stein, from the past year of my absence. I do not know what sequence I saved
these, but will leave to the reading saint their own discernment. Once these are
out of the way, my intention is to show the true Christ believer what is
unfolding as per Prophecy, daily........... robert
Rabbi Yossi Jacobson, Shliach in Des Moines, Iowa
A call for true justice ● Op-Ed
As Federal District Court Judge Linda Reade prepares to pass sentence on
former Agriprocessors executive Sholom Mordecai Rubashkin on May 27 for his
conviction on federal financial fraud charges, I have been receiving a steady
stream of phone calls and e-mails asking how, in the United States of America
- which Jews call the "malchus shel chesed" (kingdom of mercy) -
Rubashkin could have been subjected to the aggressive prosecution that he has
Rabbi Yossi Jacobson
8 Sivan 5770 (21.05.2010)
As Federal District Court Judge Linda Reade prepares to pass sentence on
former Agriprocessors executive Sholom Mordecai Rubashkin on May 27 for his
conviction on federal financial fraud charges, I have been receiving a steady
stream of phone calls and e-mails asking how, in the United States of America
- which Jews call the "malchus shel chesed" (kingdom of mercy) -
Rubashkin could have been subjected to the aggressive prosecution that he has
Why do so many Jewish Americans from all over the country believe prosecutors
used an unfair and heavy hand to destroy Rubashkin and his company rather than
to do justice? Most do understand he was convicted of
and making late payments to some of its vendors. They
are alarmed and upset that the prosecutors' plea for life in prison, later
reduced to 25 years, does not seem to fit these crimes.
Those who are disturbed invariably raise one or more of the following facts:
- The dramatic raid on Agriprocessors' facilities came just days after the
company sent a letter to federal immigration officials offering full
- Before his federal trial, prosecutors sought to hold Rubashkin in jail
without bail. They argued any Jew
in America was a potential flight risk because he might flee to Israel and
become a citizen of that nation under its law of return.
- Would-be purchasers of the Postville facility testified prosecutors and the
FBI discouraged them from hiring any member of Rubashkin's extended family,
despite their knowledge of the company and the industry. At that time, no
purchaser was found and the plant was liquidated, devastating Postville's
economy. It has since emerged under new ownership as Agri Star.
- Rubashkin was charged with violating the century-old Packers and Stockers
Act because he paid some suppliers late during the spring of 2008. This was
the first prosecution under this statute in its entire history.
- Rubashkin was convicted in a "shock and awe" prosecution for bank
fraud. All charges (except those for late payment) arose out of certifications
that Agriprocessors delivered to its bank when it drew down funds on its bank
line. Each certification resulted in multiple counts; for example, Rubashkin
was charged separately for sending the same certification by fax and by
- At least two modern Orthodox rabbis, in Chicago and New York, who have been
severely critical of Agriprocessors in the past, have issued public statements
decrying the harshness of the sentence proposed by the prosecutors and
questioning its justification.
- Numerous former U.S. attorneys general, including Edwin Meese, Ramsey Clark
and Janet Reno, complained of the "potential absurdity" of the life
sentence being sought, and stated that they "cannot fathom" how such
a sentence could be handed down under "truly sound and sensible
because they are nothing but Hasidic Talmudic
perverted Treasonous viperous pigs
Jewish law is that "dina d'malchusa dina": the law of the state is
the law, and Jews have as much responsibility as every other citizen to comply
with them. Yet Jewish doctrine also requires that the law must be just. The
Torah commands in Deuteronomy, "Tzedek tzedek tirdof": justice,
justice shall you pursue. This is Noahide law, which
Jews believe bind every society on Earth.
as gods they are above your laws...Maraka
Laws include not only crimes, but also punishments.
Jews believe that G-d is a G-d of mercy as well as justice. As Sholom
Rubashkin faces his sentencing, I hope Judge Reade will impose a sentence that
is based on the crimes for which he was convicted in a court of law, and not
those charges under which he was convicted in the court of public opinion. I
pray that the sentence imposed will appear fair, and will reassure interested
observers that this trial has been conducted with justice and mercy,
consistent with the American values that we all hold dear.
Historian: Rebbe saw himself as Moshiach
An article written by a researcher in the field of religious studies asserts
that the Rebbe believed himself to be Moshiach as much as his followers
believed in him this way. More
12 Sivan 5770 (25.05.2010)
In his article, researcher in the field of religious studies Tomer Persico
argues that the Rebbe himself believed that he was Moshiach and was the main
force behind the campaign.
The writer mentions Lubavitch’s all round fervent following of the Rebbe and
contends that this was caused directly by the Rebbe’s own initiative in
following with the theology of the movement from its roots.
In his own words:
For several terrifying days in late November 2008, all Jewish eyes were on the
Indian city of Mumbai. Muslim terrorists had launched a series of coordinated
shooting and bombing attacks on targets throughout the metropolis, including
the Nariman Chabad House, a hasidic cultural center that served the local
Jewish community as well as Israeli tourists passing through. For two days,
terrorists held those inside hostage; on the third, Indian security forces
stormed the building. There they found the bodies of six captives, including
the young Rabbi Gavriel Holtzberg and his wife, Rivka, then six months
pregnant. Only the Holtzbergs’ two-year-old son, Moshe, survived, having
been spirited away by his Indian caretaker at the onset of the attack. Later,
he was returned safely to his family in Israel.
Amidst their grief, the followers of Chabad found one additional source of
comfort—or at least of awe—in the Mumbai tragedy, however: Though the
Nariman House and its contents had been severely damaged, an oil painting of
the late Rabbi Menachem Mendel Schneerson, the seventh Lubavitcher Rebbe and
the last leader of Chabad, had survived unharmed. To many of his followers,
this was nothing less than proof of the miraculous aura surrounding their
Referred to simply as “the Rebbe,” Rabbi Menachem Mendel Schneerson
continues to excite the passions of Lubavitchers even today—a testament to
his personal stature as well as his profound impact on the Chabad movement.
Under his charismatic leadership, Chabad was transformed within a few short
decades from a small hasidic sect into a thriving global network of schools,
community centers, synagogues, and charities. Even those who do not avail
themselves of Chabad’s services have like as not encountered, at one time or
another, one of the movement’s followers manning a street-corner stand,
offering tefillin (phylacteries), prayer books, and tutelage for Jews curious
about ritual observance. Nor are Chabad’s activities limited strictly to
members of the Jewish faith: In accordance with the Rebbe’s instructions,
Lubavitchers have also assumed responsibility for convincing non-Jews to
follow the Noahide Laws, a set of seven moral imperatives the Talmud claims
are binding on all mankind.
Owing to this fervent activism, Chabad is now the most widespread and vibrant
Jewish organization in the world; in some countries, such as France,
Australia, and almost all of the former Soviet republics, Chabad has
effectively become Judaism’s public face.
To be sure, such impressive achievements required a powerful motivating force.
For Chabad, this force was a messianic awakening, and at its center stood the
Rebbe himself. As the Rebbe’s fame increased in the decades since the 1950s,
and his movement grew in power and influence, so, too, did the messianic
expectations surrounding him become more and more zealous, ultimately
overwhelming both Chabad’s rank and file and its rabbinical leadership
…In light of the uproar surrounding the “aberration” of the Chabad
movement, one cannot but wonder: Did the Rebbe in truth believe he was the
messiah?7The messianic faction of the movement naturally insists that he did.
The moderates, however, have largely succeeded in convincing the general
public that the Rebbe never presented himself as such. At most, they assert,
he neither confirmed nor denied such claims. Rather, the messianic fervor that
engulfed the movement was “from below”—i.e., at the instigation of his
Yet such apologetics simply do not mesh with the facts. As I will show, the
Rebbe did believe—and encouraged his followers to believe—that he was the
messiah, destined to reveal himself to the people Israel and redeem the world.
In fact, he could hardly have thought otherwise: This perception was an
inevitable result of the messianic theology the Rebbe inherited from his
predecessors, a theology whose internal logic was reflected in his teachings
and which guided both his decisions and actions. The current messianic tension
that grips Chabad is therefore not a side effect of its achievements under the
Rebbe’s leadership. Just the opposite is true: Messianism was the driving
force behind Chabad’s success, and it has only grown stronger after the
death of the supposed savior himself.
Email from rabid ribeye Dov
Stein of Sanhedrin
----- Original Message -----
Sent: Friday, May 28, 2010 9:12 AM
Subject: ***FILENAME*** RE: Where will you hide?
you for the compliments. I did not know that Jews are so smart as it is
described her. But, I think it is not a complement but your ignorance to think
that these liables are real.
the Jews wanting to genocide Arabs or the opposite?! I am attaching you a
small evidence about the intentions of the Arabs. Add to that thehigh volume
of Achmenidgage abou
and theresult should be
one who stay to murder you kill him earlier. I
saw no terror except in your mind. Who are
the terorists you should see in the attached files (Part of the video were
araised because of Arabs threats on YouTube)
should decide if the Jewish culture is truth then no
murders, nor sorceries, nor fornication, nor thefts.
The Bible is clearly forbid it.
it is not truth so what is the value of writing verses from every where and
attach them to Jews?!
saw what you brought from the Zohar. As you see the Zoahr is right till now
accordingly you have to extrapolate
to the other parts of these prophecies and to conclude that Christianity and
Islam are going to be vanished by G-D.
personal result that you should conclude is to leave
Christianity and become a Noachide.
send me the article that Rabbi Ginzburg has in Maariv newspaper. Generally I
do not believe newspaper they are professional liars. I wonder how a skilled
person is believing newspaper.
What is bad to force all mankind to accept the 7 Laws of Noaach –no murder.
nor fornication. nor sorceries, nor theft. nor idolatry, nor cursing
G-D, nor eating an animal alive (very cruel),
a juridical system to unsure the above.
----- Original Message -----
Sent: Saturday, July 17, 2010 2:18 PM
Subject: RE: Where will you hide?
robert pickle [mailto:firstname.lastname@example.org]
Sent: Saturday, July 17, 2010
Subject: Re: Where will you
Fact that you have made two laws against the Torah of God, who said Make ONE
Law for the non jew and the jew
Wrong. The two laws discriminate the Jews that shol keep 613 orders
vis a voe others only 7
fact that you play gods and want to slay all who do not bow to you as men
The only one religion that has no interest to force itself on others is the
I SERVE ONE GOD
Tuesday, August 24, 2010
Shabbat candles: 7:19 p.m.
Torah: Deuteronomy 26:1 29:8
Haftarah: Isaiah 60:1-22
Sabbath ends: 8:22 p.m.
“You shall set up for yourselves great stones ... and you shall
write upon them all the words of this Torah clarified completely. ...
These are the words of the covenant … which the Lord commanded Moses
to contract with the Children of Israel in the land of Moab, in addition
to the covenant He contracted with them at Horeb (Sinai)"
[Deuteronomy 27:1-8, 28:69].
When we think of the covenants between God and the Jewish people, we
usually focus on the covenant with Abraham and then the covenant at
Sinai. The first is the covenant “between the pieces,” when God
guaranteed Abraham progeny and a homeland [Genesis 15]. The second
covenant, at Sinai, was with the entire nation, the covenant of
religious law, when God revealed His will in the form of ethical, moral
and ritual commandments [Exodus 19-24].
However, this week we learn of a third covenant, marked by the stones
in Moab, by the Jordan River.
Why a third covenant? Didn’t the previous two, with Abraham and at
Sinai, cover our national identity and our religious destiny? What is
God now adding?
In order to understand, we must hark back to the Divine election of
Abraham, the father of the Jewish people. God tells Abraham that
“through you shall be blessed all the families of the earth”
[Genesis 12:3], meaning that the Jewish mission is to reach out to the
world, teaching compassionate righteousness and moral justice [Gen.
Indeed, Maimonides rules that the Jewish people are obligated to
teach the world the seven Noahide laws, the universal laws of ethics and
human inviolability [Laws of Kings 10.8]. Hence the third covenant in
this week’s portion. Just as Israel assembles at the Jordan River —
the gateway to the Land of Israel to become a nation-state — God
commands them to erect great stones, “And you shall write upon the
stones all the words of this law” [Deut. 27:8].
What then follows are the Twelve Curses [Deut. 27:15-26], directed
toward anyone who fails to live by an explicit moral code, resulting in
12 universal principles.
This teaching is to be writ large, “clarified completely,”
interpreted by the Talmudic Sages to mean engraved deeply and/or
translated into all 70 languages of the world. So if the first two
covenants stress who we are in terms of a family — between Abraham
(genealogical continuity) and our religious identity (Sinai) — the
third, symbolized by the stones, dramatizes our responsibility to the
world as a kingdom of priest/teachers.
Tragically however, if we do not “hear” God’s voice, which
commands us to be an ethical example to the world, we will lose our
homeland and turn into wanderers, prey to hatred and murder. We will
become victims of violence perpetrated by oppressors so depraved as to
be no longer images of God. All this is implied in the third covenant.
Yes, for a time, we “heard,” we obeyed, and we succeeded.
Josephus, among others, records how Jews, together with the Torah, were
spreading all over the known world [Contra Apionem 2, 39], attracting
huge numbers of converts from every part of the Roman Empire.
Nevertheless, sometime in the second century of the Common Era —
perhaps because in our pride we forgot that it was the Torah’s
superiority, and not our own, which had brought us such success — we
became unable, or unworthy, of sustaining the momentum. We stopped
“hearing” God’s voice, were forced to leave history, and virtually
forgot the mission of the third covenant.
As strange as it might sound, Maimonides — who deplored
Christianity as idolatry — nevertheless writes that at least in this
regard the Christians continued where we left off. In the unexpurgated
versions of the Mishneh Torah, he records: “God’s ways are too
wondrous to comprehend. All those matters relating to Jesus of Nazareth
and the Ishmaelite who came after him are only serving to clear the way
for King Messiah, to prepare the whole world ‘...to worship God with
one accord’ [Zephaniah 3:9]. Thus the messianic hope, the Torah and
the commandments have become familiar topics ... among the inhabitants
of the far-flung islands at the ends of the globe...”
Unfortunately however, the evolving theology of the new church paved
the way for hateful, anti-Semitic atrocities. But miraculously, nearly
2,000 years later, a sea change has embraced many leading churchmen,
beginning with Pope John XXIII and his Nostra Aetate (1965), and going
on to include leading Protestant theologians and the world of
Evangelicals (who never had a history of anti-Semitism and has been
extremely supportive of the State of Israel in general and the
settlement community in particular). There is a growing Christian
recognition of the eternal legitimacy of its “elder brother’s”
Now, thank God, we as a nation have returned to history, in the
“Beginning of the period of our redemption.” Many are the miracles
all around us, including our military victories, the ingathering of the
exiles, and the positive changes in the Christian.
On the other side is the growing threat of extremist Islam with its
suicide bombers and commitment to jihadism. The God of compassion must
overcome the Satan of jihadism, while we must join hands with our
Christian “younger brothers,” bringing a religion of love, morality
and peace to the farthest corners of the world. n
Rabbi Shlomo Riskin is chancellor of Ohr
Torah Stone, and chief rabbi of Efrat.
Rabbis can apparently say whatever they
That so many Israeli rabbis are public employees should have led to some
kind of oversight. In fact, the opposite is the case.
Religious affairs correspondents cannot go out on Saturday nights. For
two hours, from 9 P.M. to 11 P.M., they have to stay home, hunched over
the radio, and listen to an often inaudible speech, just like our
grandparents in the days before television. Most weeks, the vigil goes
unrewarded, but every couple of months, a headline is born.
Rabbi Ovadia Yosef, left and Shas head Eli Yishai meeting last
|Photo by: Jini
Last weekend, there was a gold nugget waiting at the end of Rabbi
Ovadia Yosef's weekly lesson. After the usual 90 minutes of halakha and
midrash, delivered without notes - as all Yosef's sermons have been for
over seven decades, always in the same working-class neighborhood - came
the customary "blessings" at the end. As usual, he wished his
listeners and their families all possible spiritual and physical health
and happiness, then he delivered some good wishes to our neighbors as
"May our enemies and haters come to an end," he intoned.
"May Abu Mazen [Palestinian leader Mahmoud Abbas] and all those
wicked men be lost from the earth. May God smite them with the plague of
pestilence, including all those Palestinians."
No better, no worse than previous utterances by the venerable rabbi, 90
in two weeks and still going strong. He has said similar things over the
years about Arabs and other non-Jews, singling out for particular
attention not only their leaders, but also some Israeli Jewish ones,
including the present prime minister.
This week, though, the weekly sermon drew wider attention, thanks to
its timing, on the eve of the Israeli-Palestinian summit in Washington. So
not only did the local Israeli media record his latest pearls of wisdom,
with a couple of left-wing politicians issuing the standard condemnations,
but the Palestinian leadership also responded angrily, the U.S. State
Department denounced the "deeply offensive inflammatory
statements," and even such august bodies as the Anti-Defamation
League and the Zionist Federation of Great Britain joined the chorus.
So many thousands of words, including some from this very keyboard,
have been written about the dissonance between the rabbi's highly
intelligent and closely reasoned halakhic responsa, in dozens of books
that have been the subject of much academic research and praise, and the
vulgar, coarse style of his diatribes when he is back in the 'hood with
the old crowd. Just last month, a baffled American professor asked me to
explain how the rabbi who, almost 40 years ago, pioneered the religious
concept that it is permissible to relinquish parts of the Land of Israel
to save human lives can also be so unabashedly racist.
I'm not going to do that again, and I wouldn't even have started
writing this column about Yosef if it weren't for another rabbi, another
chief rabbi at that - the present one, Yona Metzger.
Rabbi Metzger wrote to all 120 members of the Knesset this week
proposing new legislation that would "institutionalize rabbinical
freedom, thus making rabbis' status equal to that of academics, so that in
democratic Israel, the law will allow a rabbi to express his views, the
views of Torah, in public without concern for repercussions. Any
constraint on professors' academic freedom will apply to rabbinical
freedom, but there cannot be any discrimination between these
Metzger's letter came in the wake of a police investigation into
alleged incitement by Rabbi Yitzhak Shapira, who wrote in his recent book
"Torat Hamelech" that killing non-Jews who do not observe the
seven Noahide commandments is not only permissible, but sometimes even
If the chief rabbi had consulted a lawyer first, he would have known
just how ridiculous his proposal is. University professors have no special
immunity from the law when it comes to incitement or slander; academic
freedom is not a legal concept. Journalists, professors, rabbis, all have
the same rights of free speech. And so they should. Or should they?
The art of inoffensiveness
Have you ever noticed how rabbis living outside Israel never seem to be
involved in such scandals? Maybe it's because rabbis in America or Europe
are not as racist and opinionated as their Israeli colleagues. Or perhaps,
living among non-Jews, they are simply more aware of the negative impact
their words may have. They are the proud inheritors of a proud tradition
of self-censorship that went as far as amending printed editions of the
Talmud so as not to give offense to the local church, which was often also
the ultimate local power.
Over the generations, they so perfected the art of inoffensiveness that
to this day, some of the most frustrating interviews you can imagine are
with senior rabbis in Britain and the United States, who can while away
hours of discussion without saying anything. One sometimes wishes they
were more controversial. But when you compare them to their Israeli
counterparts, especially those who grew up in this country and have no
awareness of how their words are perceived abroad, I think it's clear
which alternative is preferable.
There is, however, another interesting distinction between Israeli
rabbis and their overseas counterparts. Check who employs whichever
Israeli rabbi has come out with the latest piece of xenophobic wisdom and
you will almost certainly discover that it is the Israeli taxpayer.
This should have afforded some kind of public oversight and caused the
rabbis to think before entering political controversies, but the opposite
is the case. They know their jobs are safe, because no one has ever fired
a rabbi for putting his foot in his mouth. Rabbi Yosef's son, Chief Rabbi
of Holon Avraham Yosef, knew no one would penalize him when he said that
Supreme Court justices are not allowed to pray with other religious Jews.
No other civil servant has such freedom to vent the most obnoxious views.
Metzger is wrong. There is no lack of legislation. Rabbis can say
whatever they like, and are rarely if ever prosecuted, even when they
actually incite murder. What is lacking is the public and political will
to enforce existing regulations against civil servants saying whatever is
on their mind on the public's dime.
Double Bris in Clearwater, FL
On Tuesday 13 Tishrei, Rabbi Shmuel Reich
of the Chabad
Jewish Enrichment center of Clearwater, FL. organized a Bris Milah for 2
Jewish babies from the Tampa Bay area, who were born to Jewish mothers and
non-Jewish fathers, and were in need of a Bris Milah, all within 5 hours. More,
18 Tishrei 5771 (26.09.2010)
On Tuesday 13 Tishrei, Rabbi Shmuel Reich of the Chabad Jewish Enrichment
center of Clearwater, FL. organized a Bris Milah for 2 Jewish babies from
the Tampa Bay area, who were born to Jewish mothers and non-Jewish fathers,
and were in need of a Bris Milah, all within 5 hours.
The first baby was born 3 weeks ago to an Israeli mother and non-Jewish
father. (the father`s father is a Jew who converted to Christianity) All
throughout the pregnancy, both the parents and grandparents (Jewish and
non-Jewish) all agreed that the baby should have a proper Bris performed by
a Mohel on the 8th day. However, a high level of jaundice pushed off the
Bris from occurring on time. The family took the baby several times to get
tested, and the last test came back late Monday afternoon (3 weeks after he
was born), indicating that he was good to go. However, since it was too late
in the day to make the Bris on Monday, we aimed for Tuesday. Only problem
was that the non-Jewish father is a firefighter, and he had a 24 hour work
shift on Tuesday, and the family refused to make the Bris without him.
Rabbi Reich was in touch with the family all Monday and Tuesday morning, and
it wasn’t clear if it would work out at all. At approximately 1:00pm
Tuesday, together with the help of Rabbi Yaron Amit of “Brit Yosef
Yitzchak”, they convinced the family to make the Bris, as Halachah
requires, at the first available opportunity – the same day. Amazingly,
the non-Jewish father had real Mesiras Nefesh for the Bris, and after a long
round of phone calls, he finally convinced his non-Jewish commanding
lieutenant at his fire station, to replace him for those 2 hours of the Bris!!
Meanwhile Rabbi Yaron Amit arranged for a Mohel, Rabbi Izik Gorin, to fly in
from Miami. A Minyan was arranged as well. And within 5 hours Rebbetzin
Raizy Reich had a full catered meal for 30 people!
The Israeli grandfather was so touched by the whole Bris, that he was moved
to tears, overcome with emotion. Several non-Jews attended the Bris as well,
and the opportunity was used to teach them about the 7 Noahide Laws. It was
a tremendous Kidush Hashem. This is certainly an example of how we are
living in “Yemos Hamoshiach”.
The second baby was born 2 months ago, to a Jewish mother and a non-Jewish
father; however the parents (particularly the Jewish mother!) refused that a
Mohel make the Bris. So we were in touch with the Jewish grandmother, and
she brought her grandson to the Bris to have a “Hatafas Dam Bris” for
the baby, he was named Yirmiyahu!
Special thanks go to Rabbi Yossi & Rachel Silverstein from New York who
are on Shlichus in Clearwater, FL. for the entire month of Tishrei, who
assisted in making this event a reality.
theory an ‘unsound doctrine’
doctrine has elitist strains, many believe the Lost Ten Tribes are to be found
today among white European Christian nations.
Christians in unprecedented numbers seek to stand with Israel today and
recapture the Jewish roots of our faith, one potential pitfall of this movement
is the “Ephraimite doctrine.”
Based largely on a flawed interpretation of the prophetic vision in Ezekiel 37
of the two sticks of Judah and Ephraim being rejoined, this is a mystical belief
that many Christian Zionists today are actually descended from the “Lost Ten
Tribes of Israel.” They ‘sense’ that God is drawing them back to the
Jewish fold through Jesus and their heart-felt love for Israel.
Taken to its extreme, some Ephraimite teachers maintain that, as blood
descendants of the ancient Israelites, adherents must observe the Law, thereby
departing from the core New Testament belief that salvation is by faith. Some
also teach a limited atonement; that Jesus came only for the “lost sheep of
the House of Israel.”
The doctrine also has elitist strains, as many believe the Lost Ten Tribes are
to be found today among white European Christian nations, since they are more
‘blessed’ and prosperous. They often tend to separate themselves from
mainstream Evangelicals, believing they are the “True Church.” They also
tend to have a superior attitude toward the Jewish people, who after all still
reject Jesus – thus they are also the “True Israel.”
No doubt they have tapped into a long line of shaky ‘scholarship’ which
purports to trace the movement of the lost tribes into Western Europe. In past
generations, this false teaching was known as British Israelism, among other
In Israel today, some Jews are intrigued by this phenomenon, seeing it as a sign
of expected mass conversions of gentiles to Judaism or the Noahide laws in the
“last days.” Some on the Right also see it as a way of strengthening the
settler movement, as these Christian Zionists tend to be strong proponents of
keeping all the Land. They have even proposed that Ephraimites be allowed to
take up residence in the settlements.
But overall, most Israelis aware of the Ephraimite movement see it as yet
another reason to question the beliefs and motives of Christian Zionists.
In examining this teaching, it can first be stated that the “myth” of the
Lost Ten Tribes is just that – a myth. Nowhere does the Bible state that the
Ten Tribes of the northern Kingdom of Israel were totally lost. Scattered? Yes!
But they are still largely accounted for in Scripture (save for the
ultrarebellious tribe of Dan, which indeed was lost to history).
It is the Jerusalem Talmud which is the source of the myth, and even that cannot
be used to support Ephraimite thinking. One passage speaks of a remnant of the
10 tribes still living in self-imposed exile “beyond the Sambayton River.”
This mystical river, whose name is derived from Shabbat, referred to a voluntary
separation from the Jewish mainstream by placing themselves “beyond” Sabbath
observance and other Jewish customs.
No doubt, a small portion of the northern 10 tribes likely drifted off to lands
unknown, but the Bible does account for the vast majority, who went through a
sifting process whereby the faithful were absorbed back into Judah.
After the northern Kingdom of Israel broke away from the southern Kingdom of
Judah, the books of Kings and Chronicles repeatedly tell of many from the
northern 10 tribes defecting to the south, even well before the Assyrian assault
on Samaria in 722 BCE (recounted in 2 Kings 17 and 18).
Many were still loyal to Jerusalem as the center of worship and pilgrimage,
rather than the rival temple set up on Mount Gerizim. Others believed the true
successor to King David was in Judah, while Israel’s kings were falling into
apostasy. These defections accelerated whenever civil war erupted between the
Thus, for instance, 2 Chronicles 15:9 says many “fell to him [Judah’s King
Asa] out of Israel in abundance, when they saw that the Lord his God was with
him.” (See also 2 Chronicles 11:13-17 and 19:4)
The army of Judah grew exponentially in this period to over one million (compare
1 Kings 12:21 with 2 Chronicles 14:8 and 17:14-18), while King Ahab eventually
could only muster 7,000 from the “children of Israel” (1 Kings 20:15).
Then as the Assyrians laid siege to the northern tribes, many more fled
southward. Archeologists have verified that Jerusalem’s population grew 10
times larger in this brief period due to the influx of Israelite refugees, and a
new outer wall was hastily erected to enclose them – a section is still
visible along Nablus Road near the US Consulate in eastern Jerusalem.
Then, in the 135 years between the Assyrian invasion of the north and the
Babylonian siege of Jerusalem in 586 BCE, more drifted south from the 10 tribes.
This was because conquerors in those days would only take the learned nobles and
skilled workers into exile, while leaving the leaderless peasantry to work the
land and pay tribute (see the similar fate of Judah in 2 Kings 24:10-14).
In his dissertation studies on the subject, author Jack Carstens notes that,
curiously, the Encyclopedia Judaica says that only 27,290 Israelites were
carried off beyond the Euphrates by the Assyrians.
Of those left behind, some joined lots with Judah while others intermingled with
foreigners brought in to colonize the area, giving rise to the shunned
Samaritans of the Gospels.
The Bible confirms that many Israelites were left in the Land, and that the
kings of Judah even came north and took control of their cities. In 2 Chronicles
30, for example, King Hezekiah invites the remaining Israelites to keep Passover
with Judah (See also 2 Chronicles 31:1 and 35:17).
Later, when elements of both Israel and Judah were in captivity, they stayed in
contact with each other, and all the royal edicts allowing the return to Zion
were passed on to the northern tribes in exile. The books of Esther, Ezra and
Nehemiah attest to such interaction, and begin to use the terms “Jews” and
“Israelites” interchangeably. The noted Jewish historian Josephus Flavius
also documents their contacts in exile, and was still able to account for the 10
tribes as of the first century.
Thereafter, the New Testament writers both assume and affirm that the Jewish
people of their day contained significant remnants from all 12 tribes. They also
treat the terms Jews and Israel as synonymous.
In one clear example in Acts 26:7, the Apostle Paul uses the present tense in
telling King Agrippas: “To this promise our 12 tribes, earnestly serving God
night and day, hope to attain.”
James also addresses his epistle to the “12 tribes which are scattered
abroad” (1:1). Again, they are dispersed but still accounted for!
Leading Jewish researchers into the fate of the ‘lost’ Ten Tribes, such as
the late Rabbi Eliyahu Avichail, have concluded that some indeed drifted west
and blended back into the Jewish mainstream, while others drifted eastward and
live today in isolated communities stretching from the Kurdish areas of northern
Iraq over to Kashmir and Tibet. They number several million, share a strong
self-identity as Israelite descendants, use certain Hebrew names and phrases,
and often keep certain Jewish traditions, such as the Pashtun tribes in
Afghanistan, who light two candles on Friday evenings.
Even so, these scholars concur that the bulk of the Houses of Ephraim (Israel)
and Judah were later exiled together by the Romans into the Jewish Diaspora,
half of which has now been gathered back together in the Land, forming “one
nation… on the mountains of Israel” – just as the Hebrew prophets all
agreed they would (Ezekiel 37:22; see also Isaiah 11:12-13; Jeremiah 3:18,
23:6-8 and 31; Zechariah 8:13). From the perspective of the divided and warring
kingdoms of their day, this is an amazing accomplishment.
There are two sobering lessons to take from all this. The first is that people
can cut themselves off from the move and purpose of God. He gave ample chances
for the northern Kingdom to repent and stay with the remnant He was preserving,
and yet some chose otherwise.
The second is that we should not take Scriptures with plain meaning and read
into them mysteries that aren’t there. The letters of Timothy and Titus exhort
us to teach “sound doctrine.” Clearly, the Ephraimite theory doesn’t make
the call not to sell land to non-Jews in Safed?
entering the fray, this essay seeks to provide the Jewish legal background
for a more informed discussion.
recent statements of a few prominent rabbis and politicians have drawn
heated responses, with some denouncing them as undemocratic and racist,
while others defend them as bold and patriotic. Without entering the fray,
this essay seeks to provide the Jewish legal background for a more
When enjoining the Israelites to uproot the seven nations residing in the
Promised Land, God declared, “You must doom them to destruction: Grant
them no terms and give them no quarter [lo
tehanem]” (Deuteronomy 7:2). While the last clause clearly
forbids mercy on the inhabitants during war (Hilchot
Avoda Zara 10:1), the sages understood this prohibition to further
proscribe offering general accolades, free gifts and territorial hold
within the Land of Israel (Avoda Zara
One major question regards the scope of these expanded prohibitions. Rabbi
Yosef Karo (Beit Yosef CM 249:2),
followed by more recent figures like Rabbi Avraham Karelitz (Hazon
Ish Shvi’it 24), believed that they applied to all gentiles.
Many, however, contended that these prohibitions only apply to idolaters (Tosafot
AZ 20a), thereby excluding Muslims, for example (Bach CM 249). This
distinction would stem from the perceived goal of these commandments to
distance Jews from learning idolatrous ways (Rambam
Lo Ta’aseh 50-1). These prohibitions would certainly not apply to
a non-Jew (ger toshav) who has
formally accepted the seven Noahide Laws (Rabad Hilchot AZ 10:6).
Rabbi Menahem Hameiri (13th century, Provence) went further to assert that
these prohibitions only applied to the immoral seven nations that
inhabited Israel in antiquity, but not to ethical people who are guided by
religious norms (Beit Habehira AZ
20). Similar sentiments were adopted by Rabbi Baruch Epstein (Torah
Temima 7:2), even as this remains a minority position, as noted by
Rabbi Ya’acov Warhaftig (Techumin
Beyond this dispute, many caveats minimize the scope of the prohibited
activities. Regarding general accolades, the Talmud rules that one should
recite a blessing when seeing a person of unique wisdom or beauty, since
this is ultimately praise of God for His wondrous creations (OC 225:10).
Following the medieval philosophers who regularly lauded Aristotle and
other gentile thinkers, Rabbi Eliezer Waldenburg further contended that
one can praise great inventors of medicine and technology (Tzitz
Eliezer 15:47). Rabbi Moshe Feinstein deemed it appropriate to hold
a tribute dinner for a gentile in gratitude for his communal service (Igrot
Moshe YD 2:117).
Similarly, the sages limited the prohibition of free gifts to cases in
which there will be no reciprocity, and therefore asserted that one may
give gifts to an acquaintance in which there is assumed mutually
beneficial relationship (Taz YD 151:8). Moreover, for the sake of peaceful
relations, the sages further dictated that Jews should care for
impoverished or sick gentiles (YD 151:11).
The prohibition of granting territorial claims led to two major
controversies. Beginning in the end of the 19th century, scholars debated
the artificial sale of Jewish agricultural land (heter
mechira) during the sabbatical year (shmita) to gentiles to allow
economic sustenance from continued reaping of the soil. Some, like Rabbi
Naftali Z. Berlin, contended that this legal fiction was forbidden because
it directly violated this prohibition.
Proponents of the sale, however, offered several justifications. Rabbis
Yehoshua Trunk (Shu’t Yeshuot Malko
YD 55) and Eliahu Rabinovitch-Teomim (Adar
Hayakar 9) asserted that, as with the case of free gifts, the
prohibition does not apply when it benefits the Jew. Rabbi Karelitz
retorted that this dispensation did not apply here since any sale would
inherently provide financial benefit yet remained prohibited. Yet Rabbi
Abraham Kook argued the prohibition did not apply if the non-Jew already
had residence in the land, especially if he was a monotheist. He further
noted that this was merely a temporary sale which would strengthen
long-term Jewish settlement (Shevet
Ha’aretz, Ch. 12).
The more recent debate over relinquishing liberated territories, however,
clearly entails a long-term transfer of the land. Rabbi Ovadia Yosef and
others, however, have noted that a peace deal with the Palestinians (non-idolators)
might benefit the Jewish people. Moreover, the principle of saving lives
overrides this prohibition. Rabbi Shlomo Goren, however, retorted that the
lifesaving principle does not trump settling Eretz Yisrael, which we are
commanded to risk ourselves to conquer.
Ironically, within the contemporary Israeli scene, many members of the
religious community who passionately oppose territorial concessions also
adamantly insist on employing the various dispensations to support the
sabbatical year sale. They reasonably contend, however, that their
position remains legally consistent in supporting the long-term Jewish
settlement of the land. Yet this observation reminds us that it is
important to always distinguish what is religiously inspired from what is
halachicly required, which might help defuse tensions like the Safed
controversy which combine political perspectives and religious values.
----- Original Message -----
Sent: Tuesday, November 30, 2010 12:54 PM
Subject: RE: neat
are pagan. You think that G-D is stupid and does not know from the very
beginning what will happen after 2000 years. Accordingly you believe He
"changed" his mind and say the right way is a new way "I was
wrong when I gave the Torah"," From now Christianity is the right
way", The Muslims are thinking in the same pagan way, Till now
Christianity was right and Jesus was a prophet, From now Islam is the right
way, Now came the Bahaais and say – from now we will include Christianity
and Islam and will add some Ketchope and now there is the new "true"
religion – Bahaies.
we Jews say you are all Idiots because that you believe G-D is stupid and does
not have the ability to expect the future!!!
is false Muchamad is false and the Bhaeis are false. They have all the same
mistake! The last are at least, till now, peace lovers and they are the
nearest to the Idea of Noachide law. But Islam and Christianity brought, both,
only bloodshade. The end will beo for them both the Yhoshafat valley…
robert pickle [mailto:email@example.com]
Sent: Tuesday, November 30,
2010 7:06 PM
trick with wikileaks. This will certainley get rig if secular
Aholibah and the Obama Demoncrats.........
only problem tat Sanhedrin and Moshiach Ben Satan will have is JESUS warned
in the Name above every name in which to enter into everlasting LIFE.
----- Original Message -----
Sent: Thursday, December 02, 2010 8:49 AM
Subject: RE: neat
as Islam are teaching their believer to believe even it does not make sense.
Because they know that tey will not able to stay against logic questions.This
is the reason why the believers in Jesus an in Muchamad are like monkeis when
you compare them to Jew. Look how many Nobel prize are receiving Jews per
100000 persons and compare it to Muslims an Christians especial Catholic. You
are Idiot staying with your idolatry Firm….
robert pickle [mailto:firstname.lastname@example.org]
Sent: Tuesday, November 30,
2010 8:46 PM
Subject: Re: neat
most funny of it all Dov, is that you would never ever never reply to me, If
I was falling for the deceptions of your father like the rest of the world.
as usual you attempt to dialect, and when I stand firm in Jesus you get
angry..........then in your wretched flesh pride you spill the beans, and
then I stand By Jesus Christ and the Murder comes forth from your
mouth.....then I stand Firm in Jesus Christ the Messiah the Lamb provided by
faith unto Father Abraham..........then you flee
some bite, some flee, but mostly lying dogs bite fleas, that is exactly
what Moshe CUR did........and you will all cry out for the mountains and te
rocks to fall upon you on that Day of the Lambs
----- Original Message -----
Sent: Sunday, December 05, 2010 12:11 PM
Subject: RE: neat
robert pickle [mailto:email@example.com]
Sent: Thursday, December 02,
2010 4:11 PM
Subject: Re: neat
Dov, look at all of the Talmudic hasidic Chabad pedophiles.???
at the Jewish Hollywood porn industry
This is the results of prosecuting Jews thru thousens year in the diaspora
the Jews where luck of Jewish education because if they try to educate
Judaism they where prosecuted
at the Money Changers and usury even to your lesser chewish brethren
Money changing is the profession of some one who was prosecuted if he tried
to be a farmer or any other profesion. Except, This profession is very
urgent for the economy!!
mostly look and ask why the chosen of God slew the Prophets that God sent
unto them. Whom?
at the commandments of Men of your perverted Talmudic religion of
, which makes the Word of GOD of none effect unto you.
Which word You are speaking dreaming ly
at your perverted loopholes that your religion of
uses to circumvent the Commandments of GOD, the Law and the Prophets.
Which word You are speaking dreaming ly
at the Catholicos your vile religion of the Pharisees of Babylon setup to
infiltrate the TRUTH of Christ Church
What a truth. You an not proof this "Truth"
look at all the Dumbed down Judeo-Churchinsanity that you have shared your
vile bed with,.. Aholah.
It is your imaginations!!!
did Jesus Christ after the Manner of KING David, say unto you
This basterd syy to me nothing!
unto you VIPERS and Hypocrites !
You are the Hypocrites,
You have no logic relation to the [hilosofical problems you are encountering
Dov.......I do not associate with any of those, I only come to you in the
Name of God the Father, and I ask, WILL you Drink the water of
Death LIFE FREELY, for IT is offered unto you FREELY, for it
is the GRACE of GOD given for the remission of your sins freely......Believe
you, that GOD sent the LAMB acording to the PROMISE of MOSES and the
Prophets and the LAW...................BEHOLD the Blood of the LAMB Messiah
Jesus. Emanual...........................and repent.
Shluchim Learn With Non-Jews
Due to the unfortunate situation that exists in Israel stemming from the
Israeli leadership's noncompliance with the words of the Rebbe, the
unthinkable has occurred. More
By Yechiel Cohen, Chabad Info
9 Tevet 5771 (16.12.2010)
Due to the unfortunate situation that exists in Israel stemming from the
Israeli leadership's noncompliance with the words of the Rebbe, the
unthinkable has occurred.
In the early nineties, Israel was inundated by a flood of Russian immigrants,
unfortunately, many of them not conforming with the Halachik definition of
In certain areas the situation has gotten so bad that while on Mivtzoim
instead of the Lubavith Bochurim asking the normal "did you put on
Tefillin today?" they actually have to ask, yes, in the Jewish state,
"are you Jewish?"
The above situation is exemplified in the central coastal city of Bat Yam,
where the situation has reached the point that the local Chabad House has set
up a special division to deal specifically with the non-Jewish population.
The division is directed by Rabbi Aharon Lanin, who gives
daily lessons on the Seven Noahide Laws to local non-Jewish youth
Most Israelis Approve Racist Rabbis
By Rev Ted Pike
Al-Jazeera, CCUN, January 3, 2011
A recent poll in Israel showed a majority of Israelis (51%) support the racism of 50 top rabbis. Agreeing that "racism originates in the Torah," the rabbis signed a declaration banning Arabs from renting or buying real estate from Jews in Israel. A staggering 41% of secular Israelis, 64% of Orthodox, and 88% of Ultra-Orthodox agree with these rabbis (See, 50 Top Israeli Rabbis: Proud to be Racists).
Most "Israel-first" evangelicals have argued that the people of Israel are remarkably peace-loving and generous constituents of the Mideast's only democracy, even if their former leaders may have done violence to the Palestinians. But past and current events contradict this.
In the spring of 1948, Menachem Begin’s terrorists massacred more than a hundred Arab inhabitants of the sleeping town of Deir Yassin. Afterward, they stripped the surviving women and girls naked and paraded them in open trucks in triumphal procession through the Jewish section of Jerusalem, "where they were subject to the mockery and insults of the onlookers." (1) In the weeks following, such violent animosity toward Arabs increased.
The Encyclopedia of the Palestine Problem extensively quotes the acknowledged Israeli expert on this period, historian Benny Morris. In 1948, according to Morris, hundreds of Arab towns and cities were attacked by the Zionists, their occupants forcefully evicted. The expulsion often began with artillery shelling and even aerial attack. Many Arabs were tortured or massacred by the Israelis in order to further terrorize. Those who fled were not allowed to take any possessions with them. The Zionists bulldozed their homes to prevent return. Arabs were attacked and robbed by Jewish soldiers en route to concentration camps. Even future Prime Minister David Ben Gurion, who authorized the expulsion, was concerned about incidents of rape of Arab women (2). Forbidden to ever return, and receiving no compensation, they and their posterity have little hope of ever regaining their lost dignity, property, and autonomy.
And then there is the ultimate insult: Israel, the nation founded on terror, has convinced the world that the Palestinian dream of returning to their homes is now the very definition of "terrorism" in the Mid-East!
Was an evil government alone to blame for such injustice? Immediately after the Arabs fled their businesses, orchards, factories, towns, and villages (even luxurious villas), Zionist troops and the people of Israel flooded in to seize the spoils. In fact, the sale of Palestinian property flourished as a small industry in Israel for several years.
For the past 62 years, Jews occupied one of those cities, Safed, after its Arab inhabitants suffered horrendous atrocities. The Encyclopedia presents testimony by a Jewish witness of the siege of Safed. "In one case she saw an intelligence officer torture about ten Arab prisoners with a hoe until they bled to death." [Jewish witness Netiva Ben Yehuda said:] 'He beat these wounded men, burnt men who had not slept for days with their lips swollen from lack of water.' The intelligence officer refused to allow the accumulated bodies to be carried out of the interrogation room since he wished to frighten the other Arabs who were brought in." The Encyclopedia continues, describing Zionist attack upon a village near to Safed: "An Arab member of the Knesset later noted: 'When the people who were being robbed insisted on being given receipts, they were taken to a remote place and shot dead.'" In a nearby village, an Arab eyewitness testified: "As we lined up, a few Jewish soldiers ordered four girls to accompany them to carry water for the soldiers. Instead, they took them to our empty houses and raped them. About 70 of our men were blindfolded and shot to death, one after the other, in front of us."(3) Deir Yassin was actually only the first of many massacres designed by the Zionists to create terror. In Duwayma, in the Hebron district: "They killed some 80 to 100 Arabs, women and children. They were killed by smashing their skulls with clubs…In the village there remained Arab men and women who were put in the houses without food. Then the sappers came to blow up the houses."(4)
There were 25,000 Arabs expelled from Safed on May 7, 1948, 98% of its former population. Living in this city today is the aged chief rabbi of Safed, Shmuel Eliyahu, who authored the recent controversial ruling against Arabs. Eliyahu, like most Jews of Safed, believes theirs is an unquestionably Jewish city—it is unthinkable that an Arab should even be allowed to rent an apartment there. Rabbi Eliyahu, as a leading Orthodox Talmudic authority in Israel, actually ruled that the duty to discriminate against Arabs is now "Halacha," or binding Jewish law. Any Jew who violates his ruling and allows Arabs to regain a foothold should, according to Eliyahu, be collectively punished by the Orthodox community including being forbidden to read the Torah (Talmud).
Eliyahu says Arabs should not be allowed to rent because Arabs "meddle" in the affairs of Jews. I wonder what term he uses to describe the violent expulsion of Safed's formerly Arab population into concentration camps. The United Nations defines such not as "meddling" but genocide.
Western Jews Protest Rabbi's Racism
Last week more than 900 Western, primarily "secular" Reform and Reconstructionist rabbis signed a statement condemning the Orthodox and Ultra-Orthodox rabbis who agreed with Eliyahu. Their protest seems impressive. In reality, it is held in contempt by Eliyahu and his followers. Orthodox Judaism is the official religious position of the state of Israel, and its Chief Rabbinate is controlled by the burgeoning Ultra-Orthodox "Haredim." It does not honor the spiritual legitimacy of liberal clergy or recognize marriages or conversions approved by them.
With hard-line Talmudic extremism threatening to spread to as many as 500 Israeli rabbis, Israel faces an important question. Where is this tidal wave of religious extremism taking the nation? Will it make Israel an even more segregationist, aggressive, pariah state?
In the Jerusalem Post, Isi Leibler warns: "Candidly speaking: If efforts are not made to stem extremist trends and promote moderate Zionist streams, the time is looming when the state will fall under extremist control."
Zionist leaders in 1948 needed Jewish terrorists to sabotage and destroy British control (and thus covertly supported Urgun and the Stern Gang). So today the Netanyahu government is unmistakably coddling the Ultra-Orthodox element in Israel. Not a week passes that Ha'aretz does not complain of discrimination against Arabs as the government fails to punish violent or abusive settlers and IDF soldiers guilty of the most abusive actions against Palestinians and their property. Ha'aretz routinely itemizes every kind of perversion of authority by local governing bodies against Arabs. These include denial of water rights and well drilling, issuance of building permits, transportation blockage toward Arabs and movement of their goods and services (including exclusion from Jewish-only highways), and chronic failure to address acts of violence and vandalism by settlers against Arab landowners. Just last week Jewish settlers set on fire a flock of Palestinian-owned sheep, to the torment of the sheep and financial loss of their owner, a farmer with a wife and eight daughters. The script can be written, as in hundreds of other cases, that nothing significant will be done to apprehend or punish the offenders. The same is true of IDF soldiers guilty of obeying orders to persecute and humiliate Palestinians, in and out of wartime.
Next Big Wave: Expulsion of Palestinians
The hard-core Zionist leadership in Tel Aviv knows there is no Jewish fanatic as extreme as a literal interpreter of the Talmud. With no conception of tolerance toward those who disagree with them, they are capable of the worst kinds of violence. The underlying purpose of the government's indulgence of the Ultra-Orthodoxy sweeping Israel today is to create a generation of terrorists empowered to accomplish Arab expulsion. Already, Ultra-Orthodox leaders candidly and publicly encourage their followers toward that goal.
Of course, evangelical mouthpieces of Israel, such as Pastor John Hagee, WorldNetDaily, and tens of millions of "Israel-first" followers, will go along with anything Israel does. Evangelical media will cooperate to edit the worst abuses rising from the "final solution" of the Arab question, rationalizing even violent expulsion as part of Israel's timeless, God-given mandate to subdue and occupy Canaan.
Yet, evangelicals should beware. Ultra-Orthodox Judaism proclaims that, according to the Talmud and Zohar (Kabbalah), the greatest enemies of Judaism are not Arabs but followers of the false prophet, Jesus. Having subdued the Middle East, the Zohar commands Jews to exterminate "Amalek" - all Gentiles who resist conversion to Judaism throughout the world. The Talmud says unless the "Goyim" follow the seven "Noahide" laws, which include forsaking idolatry (worship of the false prophet Jesus), they must also be killed. (See, Coming Jewish 'Utopia' Ruled by Noahide Laws)
In a remarkable book, The Jewish Utopia, published in 1932 by Talmudic scholar Dr. Michael Higger and endorsed by the founder of Conservative Judaism, Solomon Schechter, Dr. Higger says of the Messianic (anti-Christ) age to come:
In general, the peoples of the world will be divided into two main groups, the Israelitic and the non-Israelitic. The former will be righteous; they will live in accordance with the wishes of one universal God; they will be thirsty for knowledge, and willing, even to the point of martyrdom, to spread ethical truths to the world. All the other peoples, on the other hand, will be known for their detestable practices, idolatry, and similar acts of wickedness. They will be destroyed and will disappear from earth before the ushering in of the ideal era. (5)
In short, Ultra-Orthodox rabbis, under tacit approval by the government, are preparing the next generation of religious Israelis to become exterminators of Arabs - and after that, homicidal persecutors of Christians. Dozens of Israeli rabbis now agree that Israel must end "the Arab problem" immediately, by violence if necessary. (See, Homicidal Rabbi Finds Wide Support in Israel and Top Rabbi: 'Gentiles Exist to Serve Jews')
Meanwhile, evangelical Christians contribute tens of millions of dollars annually to the very Orthodox and Ultra-Orthodox groups who alarm more moderate Jews worldwide. They morally and financially "bless" those who literally believe that someday they will do God a service by not just biting the hand that has fed them (evangelicals) but by actually killing Christians.
During the recent forest fires in Israel, evangelical hands were outstretched in kindness to Israel. But they were bitten by one highly influential Ultra-Orthodox leader, Shas Interior Minister Eli Yishai. Approached during Israel's emergency by evangelicals offering firefighting equipment and help, he refused, evidently believing God could preserve His Holy Land without pollution by gifts from the idolatrous Goyim.
Is the church offended? Hardly. Already forbidden to witness for Christ in Israel and mortally threatened by international Jewish supremacism in myriad ways, evangelicals cannot be alienated by Jewish insults, ingratitude or attack.
So great is their infatuation with the "Beast," with whom they have rolled in bed for more than a century, that evangelicals seem willing not only to be repeatedly bitten by this "Beast" but also to be devoured by it.
1. The Encyclopedia of the Palestine Problem, page 271. Intercontinental Books, P.O. Box 756, Grand Central Station, NY, NY 10163-0756. edited by Palestinian Christian barrister and diplomat, Dr. Issa Nakhleh. The Encyclopedia is available in most university libraries or online at www.palestine-encyclopedia.com.
2. Ibid, page 261. Ben Gurion wrote in his diary at that time: "The bitter question has arisen regarding acts of robbery and rape in the conquered towns."
3. Ibid, page 262.
4. Ibid, page 265. Quoted from David Gilmour, Dispossessed The Ordeal of the Palestinians, London, Sphere Books, 1980, pages 68 and 69.
5. The Jewish Utopia, Michael Higger, Ph.D., The Lord Baltimore Press, Baltimore, Maryland, 1932. This book is available from Emissary Publications, 503-824-2050
The King's Toara:
A Complete Israeli Guide for Killing Gentiles
By Rev Ted Pike
Al-jazeerah, CCUN, January 25, 2011
In November 2009, the world was stunned to learn of a shockingly popular book in Israel, The King’s Torah. It advocates murder of non-Jews and even their babies, claiming such infants would only grow up to become enemies of Israel. Ha’aretz says the book received “wide dissemination and the enthusiastic endorsement of prominent rabbis.” Some rabbinic authorities have condemned it, but many influential Orthodox leaders have chosen to remain noncommittal. (Ha’aretz, March 23, 2010, “The King’s Torah: A Rabbinic Text or a Call to Terror?”) They recognize that anti-Arab sentiment and sympathy, even with violent militancy against Palestinians, continues its dramatic upswing in Israel.
The book’s primary author, Yitzhak Shapira, was arrested in February 2010 for violating Israel’s law against incitement to religious hatred. However, he is reported not to fear imprisonment because of his influence and stature as a prominent head of the ultra-Orthodox settler movement. That confidence has been vindicated by lack of significant prosecution of Shapira for nearly a year.
Recently, a poll in Israel found a majority of Israelis approve the racist rights of Jewish property owners who refuse to sell or rent to Arabs. (See, Most Israelis Approve Racist Rabbis) Just as significantly, the government of Israel itself seems outwardly divided between bland expressions of tolerance by Prime Minister Netanyahu versus “inflammatory statements” and “unbridled incitement” of the ultra-Orthodox by Foreign Minister Avigdor Lieberman (Ha’aretz, January 12, 2011, “The Extreme Right’s Incitement Will End in Murder”).
As Israel descends into ultra-Orthodoxy, increasingly violent solutions to the “Arab problem” are proposed. A recent Ha’aretz editorial describes an ultra-Orthodox video that recommends killing authorities and police who aid Palestinians attacked by settlers. Factions in the highest levels of Israel’s government, including the cabinet and Knesset, are sympathetic to the militant far right. Ha’aretz: “Scarcely a day goes by… without the coalition joining hands with the extreme right in order to depict non-Jews as hostile elements – and Israeli Human Rights groups protecting Arab rights, as enemies of the state.”
Rising Anti-Arab Militancy
Foreign Minister Lieberman embodies the new anti-Arab militancy. Ha’aretz says he “accused organizations that defend human and civil rights of abetting terror and undermining the Israel Defense forces.” He even claimed “the terror being waged against us from within is more dangerous than the terror being waged against us from without.” Ha'aretz says that if indeed those who defend Arab rights in Israel are now to be viewed as complicit with terrorists then Israel is no longer a democracy. “People who abet terror belong behind bars.”
Especially since last year’s “settlement freeze,” many Haredi call for violence against any governmental authority that restrains Jewish attacks upon Arabs. A December 2009 bulletin from West Bank settlers said, “We’ll expel the soldiers from the settlements.” Their internet-distributed pamphlet, The Jewish Voice, includes a call to “execute targeted operations against the evildoers, invade Civil Administration offices and ransack them, as well as operate violently against the Palestinians, deepen the refusal to serve in the army and not recognize Israeli courts.”
The article was written by co-author of The King’s Torah, Rabbi Yosef Elitzur. Ha’aretz has reported that the Yeshiva (Talmudic training school) he helps preside over at Yitzhar was generously funded by the government of Israel (about $250,000 in 2007-08). A similar announcement by Elitzur says “we remember that the war is over Judaism, and the main enemies are the Gentiles in our country who are trying to conquer it and confusing the minds in crooked Jews who are far from the Torah…the Jews will win by violence against Arabs.” Elitzur is smug that the ultra-Orthodox can back down even the government of Israel, allowing settlers to establish virtually autonomous bastions of violence against Arabs. Elitzur:
To this day, administration inspectors have not managed to enter Yitzhar since the freeze decree. That is because the experience and the heat at Yitzhar make every entrance by hostile elements require large forces and end with much damage to IDF and police property, even more damage to Arab property and persons, and a sector burning on all sides for a few days. When in every settlement a police patrol car becomes an unwanted presence, and administration inspectors understand they have ten minutes to run away before their tires are punctured, the government’s ability to enforce its decrees will drop sharply. (Coteret.com, December 6, 2009, “Document: Settlers Prep to Terrorize West Bank”)
With such incendiary rhetoric, it’s not surprising that violence by Jewish settlers against Palestinian farmers and communities continues, with increasing reluctance by authorities to intervene or prosecute.
Haredi, particularly in the West Bank and southern Israel, also constantly harass Messianic Christians (sometimes violently), virtually unrestrained by local police or the government of Israel. (See, Israel’s Increasing Anti-Christianity)
Calls for Murder Come from Talmud
The groundswell of possibly homicidal activism against Arabs and even Jews who defend them is especially dangerous for a powerful reason: It derives its authority from Orthodox Judaism’s most sacred Scriptures, the Talmud and its mystical/revolutionary companion, the Zohar, or Kabbalah, written by the fathers of modern Judaism, the ancient Pharisees.
Perhaps the most highly esteemed Pharisee in the history of Judaism is the “great” Maimonides. He said concerning the “Akum,” or Gentiles: “Do not have any pity on them, for it is said…Show no mercy with them. Therefore, if you see an Akum in difficulty or drowning, do not go to his help. And if he is in danger of death, do not save him from death.”
Speaking of idolaters (those who worship the false prophet Jesus), Maimonides decreed: “Do not eat with idolaters, nor permit them to worship their idols…Either turn them away from their idols, or kill them” (Hilkoth Akum (X, 1)). (1.) Such venerable Judaic authority underlies The King’s Torah. Its homicidal sentiments are literal interpretations of the 2,000-year-old Talmud and Zohar, the highest ethical and spiritual authorities of Judaism.
Israel’s second largest newspaper, Maariv, quotes some of The King’s Torah, whose homicidal recommendations (which the book claims are “halakah,” binding Jewish law) continue for 230 pages.
In any situation in which a non-Jew’s presence endangers Jewish lives, the non-Jew may be killed even if he is a righteous Gentile and not at all guilty for the situation that has been created… when a non-Jew assists a murderer of Jews and causes the death of one, he may be killed, and in any case where a non-Jew’s presence causes danger to Jews, the non-Jew may be killed. The dispensation applies even when the pursuer is not threatening to kill directly, but only indirectly… even a civilian who assists combat fighters is considered a pursuer and may be killed. Anyone who assists the army of the wicked in any way is strengthening murderers and is considered a pursuer. A civilian who encourages the war gives the king and his soldiers the strength to continue. Therefore, any citizen of the state that opposes us, encourages the combat soldiers or expresses satisfaction over their actions is considered a pursuer and may be killed. Also, anyone who weakens our own state by word or similar action is considered a pursuer… Hindrances – babies are found many times in this situation. They block the way to rescue by their presence and do so completely by force. Nevertheless, they may be killed, because their presence aids murder. There is justification for killing babies if it is clear they will grow up to harm us (emphasis mine). And in such a situation they may be harmed deliberately and not only in conflict with adults.
Echoing Maimonides, this work extensively clarifies that “idolaters” who violate the Talmud’s Noahide laws (Christians) must also be executed: “When we approach a non-Jew who has violated the seven Noahide laws and kill him out of concern for upholding these seven laws, no prohibition has been violated.”
Readers who would like to become familiar with rabbinical passages teaching the Jewish right to murder both Gentiles and Christians may read my articles “The Talmud: Scalpel That Bleeds the Mideast” and “The Jewish Kabbalah: Root of Mideast Violence” at Truthtellers.org. Ultra-Orthodox fanatics are not inventing a new Judaism. They are only returning to a literal interpretation of the Talmud/Kabbalah and applying it in the modern anti-Arab, anti-Christian context.
One student of the Od Yosef Hai yeshiva in Yitzhar explained, from his point of view, where Rabbi Shapira and Elitzur got the courage to speak so freely on subjects such as the killing of non-Jews. ‘The rabbis aren’t afraid of prosecution, because in that case, Maimonides [Rabbi Moses ben Maimon, 1135–1204] and Nahmanides [Rabbi Moses ben Nahman, 1194–1270] would have to stand trial too, and anyway, this is research on religious law,’ the yeshiva student said. ‘In a Jewish state, nobody sits in jail for studying Torah.’
How correct that student is. The modern ultra-Orthodox movement has behind it 2,000 years of rabbinic hate of Gentiles (and Christians) as well as possibly hundreds of Israeli rabbis presently supporting it. It is authentic pharisaic Judaism. Such genuine Talmudism bears little resemblance to modern derivatives of Judaism (so popular in the West), such as the Conservative and Reform movements. They “spiritualize” and rationalize away the Talmud’s actual teachings in order to make Judaism amenable to civilized society. That is why such theological “liberals” are loathed and largely boycotted by the Orthodox establishment in Israel.
The government of Israel, maintaining the Orthodox position through its Chief Rabbinate, is founded on the same sacred rabbinic scriptures which give the ultra-Orthodox license to kill. For this reason, stringent repression of ultra-Orthodox terror is unlikely.
Thus, we see that a religion and nation founded upon the depraved teachings of the Pharisees is not bringing forth the fruits of high-mindedness, tolerance, and peace in the way evangelicals have eagerly anticipated for more than a century. Instead, this apostate system, "Babylon the Great," (See, 'Babylon the Great' is Israel) whose forebears tried to extirpate the infant church 2,000 years ago, produces the same bitter fruit: persecution.
This persecution may manifest itself in Israel against Arabs or Messianic believers -- or internationally through Jewish-created, Christian-persecuting ADL "anti-hate" laws.
But make no mistake. Persecution from Jewish sources is the wave of the future. Judao-Pharisaism threatens freedom everywhere.
(1.) Pranaitis, Rev. I. B., The Talmud Unmasked (pg. 76, 83)
Rev. Ted Pike is director of the National Prayer Network, a Christian/conservative watchdog organization.
TALK SHOW HOSTS: Interview Rev. Ted Pike on this subject. Call (503) 631-3808.
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After the ADL
gets pissy with him Glenn Beck apologizes
(sorta) for his rude comparison of Reform Jews to Islamic extremists but I
have to say — I’m not impressed.
First of all, let’s just set aside for a moment the ridiculousness of
mentioning Islamic extremists in every other breath – really, I have to say (I
never thought I’d defend Beck in any way whatsoever) that really, his comments
weren’t about Reform Jews being terrorists. While his comments were completely
inane, his point was that Reform Jews are primarily a political organization
rather than a religious one. How many ways this is a stupid comment leaves me
gasping, but it’s not what most people seem to have taken it as – i.e. a
claim that Reform Jews are terrorists.
However, the level of stupidity remains pretty high:
1. Reform Judaism is not a political organization.
The now-taken-down Jonathan
Marks piece (for which an apology was issued, but not by Marks) seems to
have gotten what Beck was saying (without actually saying anything worthwhile).
The claim he makes is that because Reform Jews tend to take certain kinds of
political positions, that must mean that Reform Judaism isn’t a religion. Now,
there are LOTS of things that I disagree with the Reform movement about.
Religiously speaking, nearly everything, in fact. Having grown up Reform,
though, and coming from a still-Reform family, I can surely say that
knowledgeable Reform Jews are practicing a religion, not a political platform.
What’s really wrong here though is the premises that underlie Beck’s
claim: Christians have a particular view of what it means to be a religion –
it isn’t necessarily one that matches up well with Judaism. Because
Christianity is the dominant ( i.e. more populous) religion in the USA, it is
that view of religion which most people understand. But it’s not the only one.
That view of religion claims that it is belief which is the central
driving force behind spirituality. Let me be clear: I am NOT claiming that
Christians think that one should not do what they call “works” -what I am
saying is that “works” are derived from belief for Christians. For Jews, on
the other hand, spirituality is derived from praxis – behaving a particular
Just in case anyone missed it, what Beck did was criticize Reform Judaism for
being more like traditional Judaism – grounding its spirituality in behavior,
That makes Marks’ piece particularly ironic. While I don’t think that what
has come to be called “Tikkun Olam” (I won’t get into the difficulties of
using that term here) is anywhere near enough for Jewish practice (I don’t
have to, I’m not a Reform Jew), for Reform Jews, where it is in fact the mitzvot
bein adam l’chavero (between one person and another) which are considered
obligatory, their engagement in making sure that other human beings are treated
with justice is, in fact, exactly what they ought to be doing. For Marks to say
that it’s somehow a lack only shows his profound lack of understanding of both
Reform Judaism and Judaism in general. In fact, to serve human beings through
observance of mitzvot between one human and another are -if really
engaged in as a regular practice- profoundly spiritual acts for Jews. For Reform
Jews (by the way Mr. Marks “Reform” not “reformed” – just because you
don’t agree with them doesn’t mean you have to stoop to writing their name
incorrectly), to engage in work to make sure that working people get a just wage
(for example) is what lays the grounding for them to be able to say the Shema
and be, as the rabbinic understanding is, an “eid” -a witness- for God.
2. Not just for the Reform
While it’s ironic enough to have to break down why it’s part of a spiritual
practice for Reform Jews to help their fellow humans and increase justice in the
world, let’s not lose sight of the fact that these are obligatory for all, not
just Reform, Jews. For Jews who are aligned with more traditional
interpretations of Jewish law – in which halacha (Jewish law) is
obligatory – it’s important to remember that Judaism for halachic
Jews ( for whatever part of the spectrum they’re in) obliges us to also make
no distinction between mitzvot bein adam l’makom and mitzvot
bein adam l’chavero – obligations between one human and another and
obligations between a human and God- those Jews who consider themselves
traditional, halachic, Orthodox, Conservative, Mizrachi, Sephardi, Masorti,
Hareidi or whatever are not doing what they are supposed to if they don’t act
for the benefit of their fellow human beings. Simply keeping shabbat
and kashrut isn’t even vaguely near enough. It may not technically be
a violation of kashrut to allow workers at the slaughterhouse to be
underpaid, but there’s a HUGE body of literature that very carefully lays out
the mutual obligations (read: mitzvot – commandments or obligations)
between an employee and employer, and, -I want to make sure this is very clear-
the obligation for Jews who see another Jew violating Jewish law – Jews are
required to take action against Jews who violate the rights of workers because
those laws are quite carefully spelt out in the Jewish legal works from the
So what’s the obligation if a non-Jew violates the rights of another
Well, you might get some people arguing that there isn’t one, but I think
that’s a very difficult argument to make. Aside from the specific strictures
that are laid out for Jews interacting with one another, there are plenty of
general strictures that require an observant Jew to go beyond the minimum in
assuring justice for others, for treating non-Jews with respect and dignity, and
for working towards making the general society that we live in as Jews a just
society – even the Noahide laws (laws that God commanded to non-Jews, there
are seven of them) specify that no one can live in a society that doesn’t have
a just legal system.
3. And Islam?
Well, I’m not an expert, so if anyone who is Muslim is reading this and I get
it wrong, please forgive me. But from what I’ve learned from Muslims, Islam is
very similar to traditional Judaism in that it is behavior focused. The goal is
submission to God’s desire, which is accomplished through the five pillars.
But the five pillars, as in Judaism, are just the beginning of how one expresses
one’s devotion to God – there are all kinds of details, like one’s diet,
and so on. but let’s also be clear about this: Islamic extremism is not a
religion. As a matter of fact, there is a good amount of evidence that Islamic
extremism may clothe itself in the language of religion, but the masterminds
behind it tend not to be so very religious, but come from secular, often
western-educated backgrounds. Like most extremism, Islamic extremism is not
about submission to God, but about developing and maintaining earthly power and
control over others – and that doesn’t make Islamic extremism significantly
different from Christian, Jewish, Sikh or Hindu (name your favorite extremism)
fanatics, who are not actually working to perfect themselves and their society,
but to maintain control over others – women, people of other colors or races
or nationalities, or who look, behave or believe differently – or for that
matter, people of “your own group” whom you can manipulate into being ugly
to others for no good reason.
In that sense, it isn’t Reform Judaism which is most like extremist Islam,
but Beck and Marks, you may be familiar with a group that is very much like it.
In fact, I believe I’ve heard of a group at this very minute working hard to
deprive a large group of Americans of the ability to negotiate a fair wage for
themselves. Say, that wouldn’t be one of yours, would it
DESTROYING AND REMEMBERING AMALEK
1) What is the missva of destroying Amalek?
The Torah (Shemot 17) relates that shortly after the Exodus from Egypt, the
nation of Amalek came to battle the Jewish people. When their army was
defeated, Hashem commanded the Jewish people to eradicate the memory of the
Amalekite nation. According to some opinions, this missva is charged
specifically upon the Jewish king, who is enjoined to mobilize the nation to
battle against Amalek and destroy them. Most authorities, however, maintain
that this missva actually obligates each and every Jew to destroy Amalek
whenever such an opportunity arises.
2) Who among Amalek is included in the missva?
The Israelites were commanded to eradicate all of Amalek so that no men,
women or children from the nation would remain. This command even extended to
animals belonging to Amalekites, a directive that King Shaul was famously
admonished for failing to carry out. Some commentaries add that we must also
destroy all the Amalekites’ possessions so that no memory of the nation
remains. Some authorities maintain that this missva does not apply to an
Amalekite who accepted upon himself or herself the seven Noahide laws (the
laws that apply even to gentiles).
3) Do we know today who Amalek is?
It is generally assumed that today we are unable to identify the
descendants of the Amalekites. However, there is a tradition dating back to
the Vilna Gaon, z.s.l. (Rabbi Eliyahu of Vilna, 1720-1797), which
suggests that the ancestors of the Nazis descend from Amalek. There is even a
documented account of Rav Yosef Haim Sonnenfeld, z.t.l., the great
Ashkenazic rabbi of Jerusalem at the turn of the 20thcentury,
refusing to meet Kaiser Wilhelm II of Germany (a rabid and detestable
anti-Semite) on his visit to Jerusalem in the year 1898, based on this
supposition. In our day, however, it is forbidden to act based on this
tradition until it can be verified with the arrival of Mashiah.
4) Can an Amalekite convert to Judaism?
Although converts to Judaism are not encouraged according to tradition –
especially those who may have ancestry from Amalek, an Amalekite who converted
properly is halachically considered a bona fide Jew. The Talmud even records
that there were descendants of the infamous Haman from the story of Purim (a
direct descendant of Amalek) who converted to Judaism and studied Torah in the
land of Israel.
5) What is the missva of remembering Amalek?
Aside for the missva of destroying Amalek, the Torah obligates us to recall
verbally, the crimes of the Amalekite nation. This includes the narrative of
Hashem’s miraculous salvation of the Jews from Egypt and the splitting of
the Red Sea to allow the Israelites to escape from the pursuing Egyptian army,
which was then drowned when the waters returned. The entire world was seized
by reverence and trepidation from Hashem and and the miracles He performed for
His chosen people. It was only the nation of Amalek that, with brash
arrogance, hatred and jealousy, defied their Creator and attacked the
Israelites, thereby declaring war against Hashem.
By remembering Amalek’s horrific crime and bearing intense contempt for
their actions, we should be prepared to fulfill the missva of expunging the
outlaw nation should the opportunity present itself. Additionally, remembering
their eternal punishment, helps us internalize the lessons to be learned from
Amalek purposely rising up against Hashem.
6) How is Amalek remembered verbally?
Halacha requires us to read (or hear the hazan read while having
in mind to fulfill our obligation) from a Torah scroll the story of Amalek
recorded at the end of Parshat Ki Tesse, a series of verses called Parashat
Zachor. The hachamim instituted the reading of Parshat Zachor on the Shabbat
before Purim so that we fulfill this missva each year (among other reasons).
Many poskim add that this reading must be conducted in the presence of a minyan.
7) What if one missed parashat Zachor?
One who missed the reading of Parashat Zachor on the Shabbat before Purim
should have in mind to fulfill his obligation with the synagogue Torah reading
on Purim morning (the final section of Parashat Beshalah), which tells the
story of Amalek. If one is unable to go to the synagogue for any reading of
Amalek, he should read Parashat Zachor from a Humash, as reading from a Humash
fulfills the obligation according to some opinions.
8) When are we required to remember Amalek?
Some early commentaries write that although one should try to fulfill this
missva at least once a year, one transgresses this missva only if he never
read or heard the reading at any point during his lifetime. Others, however,
maintain that the missva requires verbally recalling the incident of Amalek at
least once each and every day.
9) Are women included in these obligations?
There is a considerable controversy among the poskim regarding the
question of whether women are obligated in these missvot. Many hachamim say
that these obligations apply only to men, who can actively participate in
warfare. But several other poskim dispute this view and maintain that
even though women cannot actively assist in the battle against Amalek, they
are nevertheless obligated in the missva to remember the incident of Amalek.
The custom in most congregations is that the women come to the synagogue to
hear the reading of Parashat Zachor on the Shabbat before Purim.
10) Will these two missvot apply after the arrival of Mashiah?
It is largely assumed that there will be no missva to remember or destroy
Amalek after the coming of Mashiah at the end of days, as the Midrashim
indicate that the nation of Amalek will be eliminated during the wars that
will precede the final redemption. Some hachamim, however, say that although
there will be no missva to destroy Amalek, there may still be a missva to
remember their evil act so we can draw the proper lessons that ought to be
learned from that episode.
Arab Blesses Tefilin Booth
While operating a Chabad Tefilin booth in
Zichron Yaakov last Friday, Chabad Bochurim were surprised to be greeted
warmly by an Arab man. More
By David Yisraeli, Chabad Info
1 Adar-II 5771 (07.03.2011)
Around 100 Jews put on Tefilin with Chabad Bochurim this past Friday, on the
main street of Zichron Yaakov.
This deliberate intensifying of activities came in retaliation of
Chabad opponents' advancement against the local Shluchim in recent weeks. It
was also in honor of Chof Zayin Adar and the call of Chabad's rabbis in
Israel to strengthen their Torah, Mitzvos and Mivtzoim ahead of this solemn
Tens of candles were distributed to passers-by, as well as countless Noahide
Law Cards to the local gentile population.
During their Mivtzoim, Chabad activists were surprised to be greeted by an
Arab locale Hadran Abu Nil. Abu Nil explained that he was
the one who translated the Noahide Laws into Arabic for the Sheva Mitzvos
Committee run by Rabbi Boaz Kali.
He told them that since he has worked with Chabad, he tries to disseminate
the message of peace and the Noahide Laws to his Arab brothers.
Holland to the Hebron hills
some of Sussiya’s residents: A former pastor, his wife, 6 members of
former congregation, S. African couple undergoing conversion.
2003, at the height of the second intifada, Bert Woudwijk, the pastor of
an Evangelical church in The Netherlands, arrived in Sussiya, an Orthodox
community in the South Hebron Hills area. He was leading a Christian
solidarity mission. But what he encountered in Sussiya would change his
name, his country, his religion and his entire way of life.
Today, Bert Woudwijk is Aryel Tsion, a 45-year-old Orthodox Jew living in
Sussiya with his wife, Shlomit, and their three young children. His
transformational journey into Orthodox Judaism and to the Promised Land is
made all the more remarkable by the fact that the majority of his Dutch
congregation followed him out of Christianity.
Several have already converted to Judaism, and several more are in the
process. Six of them (ranging in age from 28 to 74) plus a South African
family have followed him to Sussiya.
For Tsion, the journey into Orthodox Judaism is the culmination of a long
search for “the truth.” Raised in the Dutch Old Reformed Church, Tsion
originally studied to become a pastor in that church. “But during my
studies, I started asking questions,” he recalls, seated in his Sussiya
home, where a row of wooden shoes mounted next to the entrance attests to
the family’s Dutch origins. “I was disturbed that the largest portion
of the Old Testament talks about Israel, yet in the Dutch Reformed Church
we only mentioned Israel once a year. I realized this was not right and
left my studies.”
Tsion continued to question. In 1998, he was excommunicated from the
church over the issue of baptism. “It is written in the New Testament
that one should be baptized after one comes to Christ. But the Dutch
Reformed Church practices infant baptism. I had a big problem with this.
So I did an adult baptism and was excommunicated,” he says.
Looking for a church that acted in accordance with what is written in the
Bible, Tsion started his own independent Evangelical church – the Shalom
Gemeente Dordrecht (the Shalom Congregation in the town of Dordrecht)
which, over time, had some 400 members. “I wanted to find the truth,”
he says. “I thought maybe there were more things that were not as they
are written in the Bible. I didn’t realize what I was saying or getting
Tsion became interested in Succot. He read in Zechariah 14:16 that in the
future all the nations will come to Israel to celebrate Succot. “I was
taught that after Jesus it was not necessary to keep the mitzvot and
Jewish holidays. But I saw that this holiday was meant for all the nations
– Jewish and non. If we are going to celebrate it in the future, why
shouldn’t we do so now?” Tsion discussed the matter with his
congregation, and most agreed they should celebrate Succot. So they
gathered leaves and branches and built little huts. “This was the
beginning of our search,” he says.
Later, he was shocked to discover that the original Christians were a sect
of Judaism. This was followed by his finding out that many of the symbols
of the Christmas and Easter celebrations grew out of pagan holidays and
that it doesn’t say in the New Testament that Shabbat should be changed
to Sunday. In light of this, the Shalom Congregation decided to hold its
services on Saturday and started celebrating Pessah.
“When I discovered that the Jewish holidays still apply, I started
giving sermons,” Tsion continues. “Some people were uneasy. They left
our church, but others joined in their place. In 2002, I realized that not
only were the holidays still valid but all of the Torah. I wanted to serve
God as best as possible. So I started studying the Torah and behaving
accordingly. But I didn’t know about the Oral Law, only the Written
AT THE same time, Tsion became the chairman of a Christian friends of
Israel group, Beth Mevaseret, which included members from some 40
Evangelical and Pentecostal churches in Holland. With the outbreak of the
second intifada, he began organizing trips to Israel.
The Beth Mevaseret groups were coming to Israel every two to three months.
During one of the trips in 2003, it was decided to meet Jewish settlers.
“We read in the Dutch papers that Israeli settlers were some kind of
criminals. I already knew that the bad things printed about Israel were
not true. So I thought maybe these settlers are really good people, since
they are badmouthed so much,” Tsion says.
That was the group’s first contact with Orthodox Jews.
“I was shocked,” Tsion says. “I found a love of God and obedience to
Torah. I sensed the presence of God more than in my own church. ‘How is
it,’ I asked myself, ‘that they don’t believe in the New Testament,
yet they have this connection to God?’ I started to reread the Bible. I
came to Ezekiel 33:18-20, where it is written that a person can return to
righteousness even if godless. I realized that the Jews don’t need the
Christian messiah. This raised a lot of questions. I started asking God to
lead me to truth.”
In 2003, when Tsion’s oldest son was born, he circumcised him in a brit
mila performed by a liberal Jewish mohel.
Tsion knew that he had Jewish ancestry.
“I told the mohel that I was a Christian with Jewish ancestry and that
the greatgrandfather of my grandfather, Shlomo Levy, was hanged in 1798 by
the French for resisting Napoleon. But then I realized I wasn’t
circumcised. So I too underwent circumcision. I felt such happiness. I
told my church. There were some objections but other members also were
In December 2003, Tsion took his group to Sussiya. He met ex-New Yorker
Israel Feld, internal secretary of Sussiya, who introduced him to Yishye
Tzur, a Bible teacher. “At once, I felt that both Feld and Tzur loved
Hashem [God]. I wondered, ‘How can I feel so connected to them when they
do not believe in the Christian messiah?’ When I met Tzur, I grabbed on
to his tzitzit [ritual fringes] and told him I wanted to go with him
because God is with him. I was still a believing Christian,” he
says.“Aryel first came to see me with a group from Beth Mevaseret to
learn Torah,” recalls Yishye Tzur. “But when they took hold of my
tzitzit, I was shocked. One of the signs of the coming of the Messiah is
when gentiles take hold of the tzitzit. But I still didn’t think they
were serious. They were viewing the Bible through the lens of
In February 2004, Tsion returned to Sussiya with his wife. He went back
again for Pessah and for Shavuot – all the time with questions.
“Yishye told me straight out that belief in the Christian messiah is
considered by many Jews as idolatry. No one had been so honest with me,”
Tsion recalls. “I had two terrible nights in which I couldn’t sleep.
If I wanted to be honest, I had to follow the truth. I knew I would lose
my job as pastor and head of Beth Mevaseret. I also knew I would probably
lose most of my friends and maybe even my family. I said to myself, ‘If
you know in your heart that this is the truth, then God will guide you.’
It was then that I decided to become Jewish. I came to Judaism because it
was the direction of the truth. As soon as this was clear, I felt that a
great weight had been lifted from me.”
Tsion told his wife he was converting to Judaism. Her reaction was, “Are
you crazy? For years you’ve been preaching about the Christian messiah,
and now you want to leave?” His wife, Shlomit, 34, was with during all
this time. “I saw the things he saw; but when he said he wanted to
convert, it was no longer clear to me. To stop believing in Jesus is very
difficult,” she explains.
“I was raised a believing Christian and taught if you do not believe in
Jesus, you go to hell,” she continues. “I was very afraid.
What if Christianity is the truth? My whole world was being turned upside
down. On one level, I understood that the New Testament was no longer
valid for me. But then I thought, ‘What if the Old Testament is also not
valid? What if there is no Hashem?’ I have always prayed. I could not
live with nothingness, without faith,” she says.
“Little by little, things began to fall into place,” Shlomit goes on.
“As I looked further, I saw proof that Hashem exists in the continued
existence of the Jewish people. I realized that I could no longer be a
Christian. I faced two options – to become a Noahide [believer in the
seven laws of Noah] or to convert to Judaism. Being a Noahide was not
enough. It would be an empty life for me. So I decided to convert. And I
have never regretted it.”
Tsion told his congregation of his decision to convert. “I said I no
longer believed in Christianity. There was a real uproar. Some members
were afraid to leave Christianity, afraid they would go to hell. There
were articles against me in Christian newspapers and on websites. But 70
percent of the members were with me.
For them, it was a relief.”
It took the Tsions a year to find a place to study Judaism. They finally
went to Antwerp, finishing their conversion in Israel. In 2007, they made
“It wasn’t easy,” Tsion says. “All our good friends left us. Many
in our congregation saw Judaism as a heavy burden and couldn’t convert.
There were real problems with family members. My mother found our
conversion very difficult to accept. She now speaks with me but still
thinks I am going to hell. But we have a relationship. My sister even
visited us here. My brother told me, ‘I see now that you are at peace,
so this must be good for you.’” Today, Tsion is associate director of
international relations for Beit Moriah in Beersheba, a nonprofit
organization that promotes Jewish education and values and provides for
Together with Tzur, he works closely with the Har Tsion Institute (www.hartsion.org),
an Orthodox Jewish organization offering educational programs in Israel
for non-Jews interested in learning more about the Jewish faith. He runs
the Shalom Center (www.shalom-center.org), a Jewish information center
that provides lessons and information about Judaism, Israel, Zionism,
conversion and aliya, as well as trips to Israel.
Shlomit, who was a dental assistant in Holland, now fills in for the
regular dental assistant in Sussiya and is a babysitter for her neighbors.
“Living in Israel is proof for me that God exists,” Tsion avers.
“The Jewish people are here. He is fulfilling His promises to them. So
many miracles have occurred.”
THE FORMER members of the congregation also have compelling stories of
their journeys to Judaism. Of the six, one member declined to be
interviewed. Two others, Shlomit’s parents, arrived in Sussiya as this
article was going to press.
Baruch Shlomo Ben-Israel, a 64-year-old pensioner from Antwerp, started
out studying to become a Catholic priest. He left the Catholic Church to
become a Pentecostal preacher and finally found his way to Tsion’s
Shalom Congregation and from there to Judaism.
“I feel my soul belongs in Israel, and I have reached the end of my
search,” he says.
Sarah Eliezer, a retired 74-year-old school supervisor, was a hidden child
during World War II, not because she was Jewish (the family belonged to
the Dutch Reformed Church) but because her father and oldest brother were
Resistance members. In September 1944, they were betrayed to the Nazis by
a neighbor in their Dutch town. The whole family – Sarah’s parents,
three brothers and two sisters – all went into hiding. Eight-year-old
Sarah and an older sister were sent to live with strangers and given new
identities. The pair remained in hiding until January 1945. “I followed
a long, short road to Judaism. But I have chosen the richest life in the
world – Torah,” she notes.
South Africans Johan and Ronel Brink and their three children went to
Sussiya via Tsion and his Shalom Center website.
Originally in the Dutch Reformed Church, their journey started 14 years
ago when Ronel, to her husband’s astonishment, burned their Christmas
“I discovered it was a pagan symbol,” she recalls. After reading in
the Torah that the covenant is everlasting, the family started celebrating
Jewish festivals. In 2009, they traveled to Israel and met their first
rabbi. “We asked many questions,” Johan says. “It was an amazing
experience. We knew then we would become Jewish.”
They applied to the South African Beit Din for conversion. It was also at
this point that they heard about Tsion and his website.
The Brinks are still in the process of converting.
“We came to Sussiya because it is the type of community we envisioned
– Orthodox and Zionist. It is amazing how wonderfully we have been
embraced,” Ronel says.
Perhaps the most compelling story is that of 33-year-old Simcha Barak. He
has been deaf since he fell ill at six months old.
He told his story in Dutch to Tsion, who translated into English.
Barak lived with his paternal aunt and uncle, who were devout Christians.
In 2000, he joined the Shalom Congregation.
“I immediately felt a connection with him,” says Tsion.
“Because he is deaf, he didn’t always understand the sermons. I would
explain them to him afterwards. I also would help him with other
As Tsion moved closer to Judaism, Barak followed. When Tsion was
circumcised, Barak underwent circumcision. And when Tsion decided to
convert, Barak decided to convert.
But because Barak is deaf, he is considered a shoteh, someone not capable
of understanding Torah and therefore could not convert.
“Nevertheless, Simcha felt in his heart that he was Jewish,” says
Tsion. “At some point, he decided he should visit Auschwitz.
When he returned, he said being there had triggered a memory of a photo in
his maternal grandmother’s home of a woman wearing a yellow star. But he
didn’t know how to contact his grandmother. After his mother died, his
father’s family broke off all contact with her.”
After two months of searching, Tsion and Barak located his grandmother.
“We went together to see her,” Tsion relates. “And when we entered,
we saw the photo of the woman with the yellow star. I asked, ‘Who is
that woman?’ And the grandmother replied, ‘My mother. My grandparents
were gassed at Auschwitz.’” Barak was Jewish according to Halacha and
didn’t need to convert.
Tsion helped him get all the relevant documents, and the Dutch Rabbinate
certified him Jewish.
After Tsion made aliya, Barak followed. Today, he works in construction
and has a full life, often traveling to Jerusalem, where he belongs to a
club for the hearing impaired.
Why has Sussiya absorbed these converts? “I was the first person in
Sussiya to meet Aryel,” recalls Israel Feld. “I had never encountered
someone like him, and I have met many people from different backgrounds.
It was a little frightening because I found someone who is extremely
charismatic but not like the dynamic Jewish leaders I met. His greatness
is in his simple and authentic message. It makes a deep and lasting
impression. He is so in touch with his faith. He connects us with the fact
that God is in charge of the world. Even if things do not turn out the way
we want, it is for the best. This is a refreshing, reassuring message for
today,” he says.
“But maybe most important,” Feld continues, “is that he showed me
what converts have to offer. We, who were born Jewish, have an admission
ticket no matter our level of observance.
People like Aryel infuse into Judaism things we have forgotten or do not
Today's most viewed articles
not contradict each other
To the Editor:
I hesitated to reply to Mr. Glater's comments in
his letter concerning his religious beliefs, since he and I debated
Judaism and Christianity in depth last year, and he has every right on an
earthly level to believe as he sees fit. His letter, however, contained
some misconceptions about Christian beliefs, so here I will address them
as I also explain the basis for the observation of Good Friday and
Mr. Glater stated that, after Jesus' death on the
cross and the destruction of the Jerusalem Temple in the year 70,
"Christian theologians" came up with the idea that his death was
a sacrifice for sin which replaced the sacrificial system. Rather, it was
Jesus himself who explained to his disciples that he would "give his
life as a ransom for many" (Mark 10:45). He saw himself as fulfilling
Isaiah's prophecy of the Suffering Servant of God who "poured out his
soul to death and was numbered with the transgressors, yet, he bore the
sin of many, and makes intercession for the transgressors" (53:12).
Mr. Glater and I disagree on the interpretation of the whole passage
(Isaiah 40-55), but here it is clear that the Servant is an individual,
not the nation; one who would die a sacrificial death for "the sin of
many." Christians celebrate this event on Good Friday.
The apostles who wrote the New Testament were
faithful Jews who were convinced that the Messiah had come and paid their
sin debt through his death on the cross. They would have no motivation to
distort or ignore the Tanakh (Old Testament) as Mr. Glater claimed, for
they knew that it was the revealed word of God. The true Judaism of the
Tanakh is not "flawed" or "defective," but is
preparatory for the coming of the Messiah, whom Christians identify as
Mr. Glater correctly pointed out that, under the
Mosaic Law, the sin offering is made for "unintentional" sins
(Leviticus 4), not for "high-handed" offenses. However, it is
clear that God does forgive sins forbidden by the Noahide Laws and
committed intentionally, at times anyway, for he forgave King David for
both adultery and proxy murder. On what basis? His good works? No, rather
on the basis of faith in God and his promises of a Deliverer. How do I
know? Father Abraham "believed in the LORD, and He reckoned it to him
as righteousness." (Genesis 15:6). True faith produced righteous
works in Abraham's life and in the lives of the faithful Israelites (and
still does today), but it is on the basis of faith, not works, that anyone
is justified before a holy God. Mr. Glater states that today's Judaism
believes that "all people, regardless of their religious beliefs, can
enjoy the good benefits in the afterlife if they live their lives in
accordance with the Noahide Laws." That statement lines up perfectly
with the spirit of this present age but in no way is supported by the
Tanakh, in which God says, "You shall be hold, for the LORD your God
is holy." (Lev. 19-2). We all break the commandments every day, in
thought and word if not in deed, and the Psalmist is right when he writes,
"There is no one who does good, not even one." (14:3). We cannot
make it to Heaven by our own efforts. We need a Saviour.
On Resurrection Sunday, in April in the year 30,
Jesus' tomb was empty and hundreds of different people reported having
seen him alive and well and risen from the dead. Previously, Mr. Glater
questioned the significance of this event by pointing out that three other
people were brought back to life as recorded in the Tanakh. The New
Testament records Jesus raising several people from the dead. His
resurrection was completely different, however, in that he predicted it
beforehand, and then he was raised by God to a glorified existence,
unbound by space and time, and then ascended, in the full view of many, to
God's right hand in Heaven. As to the reliability of the records, they do
not contradict but rather add to each other, emphasizing different
details, as all eyewitness accounts do. Three of the Gospels were probably
written between 55 and 65, and John likely wrote his Gospel no later than
80-85, perhaps earlier. Paul's account in 1 Corinthians 15 was written
about the year 55, and he received eyewitness testimony when he was
converted, within two or three years of the events. He commented that most
of those who witnessed the risen Christ were still alive, saying
implicitly, "if you don't believe me, go talk to them!"
If Jesus was raised from death, it was by the power
of God, and it confirms that Jesus was who he claimed to be, the Messiah
and Son of God. This glorious event is celebrated on Resurrection Sunday.
Mark H. Plumpton
Exeter Presbyterian Church member
April 22, 2011 2:00 AM
not contradict each other
To the Editor:
I hesitated to reply to Mr. Glater's comments in his
letter concerning his religious beliefs, since he and I debated Judaism and
Christianity in depth last year, and he has every right on an earthly level to
believe as he sees fit. His letter, however, contained some misconceptions
about Christian beliefs, so here I will address them as I also explain the
basis for the observation of Good Friday and Resurrection Sunday.
Mr. Glater stated that, after Jesus' death on the cross
and the destruction of the Jerusalem Temple in the year 70, "Christian
theologians" came up with the idea that his death was a sacrifice for sin
which replaced the sacrificial system. Rather, it was Jesus himself who
explained to his disciples that he would "give his life as a ransom for
many" (Mark 10:45). He saw himself as fulfilling Isaiah's prophecy of the
Suffering Servant of God who "poured out his soul to death and was
numbered with the transgressors, yet, he bore the sin of many, and makes
intercession for the transgressors" (53:12). Mr. Glater and I disagree on
the interpretation of the whole passage (Isaiah 40-55), but here it is clear
that the Servant is an individual, not the nation; one who would die a
sacrificial death for "the sin of many." Christians celebrate this
event on Good Friday.
The apostles who wrote the New Testament were faithful
Jews who were convinced that the Messiah had come and paid their sin debt
through his death on the cross. They would have no motivation to distort or
ignore the Tanakh (Old Testament) as Mr. Glater claimed, for they knew that it
was the revealed word of God. The true Judaism of the Tanakh is not
"flawed" or "defective," but is preparatory for the coming
of the Messiah, whom Christians identify as Jesus.
Mr. Glater correctly pointed out that, under the Mosaic
Law, the sin offering is made for "unintentional" sins (Leviticus
4), not for "high-handed" offenses. However, it is clear that God
does forgive sins forbidden by the Noahide Laws and committed intentionally,
at times anyway, for he forgave King David for both adultery and proxy murder.
On what basis? His good works? No, rather on the basis of faith in God and his
promises of a Deliverer. How do I know? Father Abraham "believed in the
LORD, and He reckoned it to him as righteousness." (Genesis 15:6). True
faith produced righteous works in Abraham's life and in the lives of the
faithful Israelites (and still does today), but it is on the basis of faith,
not works, that anyone is justified before a holy God. Mr. Glater states that
today's Judaism believes that "all people, regardless of their religious
beliefs, can enjoy the good benefits in the afterlife if they live their lives
in accordance with the Noahide Laws." That statement lines up perfectly
with the spirit of this present age but in no way is supported by the Tanakh,
in which God says, "You shall be hold, for the LORD your God is
holy." (Lev. 19-2). We all break the commandments every day, in thought
and word if not in deed, and the Psalmist is right when he writes, "There
is no one who does good, not even one." (14:3). We cannot make it to
Heaven by our own efforts. We need a Saviour.
On Resurrection Sunday, in April in the year 30, Jesus'
tomb was empty and hundreds of different people reported having seen him alive
and well and risen from the dead. Previously, Mr. Glater questioned the
significance of this event by pointing out that three other people were
brought back to life as recorded in the Tanakh. The New Testament records
Jesus raising several people from the dead. His resurrection was completely
different, however, in that he predicted it beforehand, and then he was raised
by God to a glorified existence, unbound by space and time, and then ascended,
in the full view of many, to God's right hand in Heaven. As to the reliability
of the records, they do not contradict but rather add to each other,
emphasizing different details, as all eyewitness accounts do. Three of the
Gospels were probably written between 55 and 65, and John likely wrote his
Gospel no later than 80-85, perhaps earlier. Paul's account in 1 Corinthians
15 was written about the year 55, and he received eyewitness testimony when he
was converted, within two or three years of the events. He commented that most
of those who witnessed the risen Christ were still alive, saying implicitly,
"if you don't believe me, go talk to them!"
If Jesus was raised from death, it was by the power of
God, and it confirms that Jesus was who he claimed to be, the Messiah and Son
of God. This glorious event is celebrated on Resurrection Sunday.
Mark H. Plumpton
Exeter Presbyterian Church member
April 30, 2011 | 7:53 am
Interview with a Rabbi on
Last month I came across a thoughtful blog
post on Orthodox Jews and Mormons by Rabbi Dr. Alan Brill, the Cooperman/Ross
Endowed Chair of Jewish-Christian Studies at Seton Hall University. After a
brief e-mail exchange, the rabbi was kind enough to post
my answers to his questions on LDS-Orthodox dialogue. Here is an excerpt:
1] Which Orthodox rabbis are you friendly with or impressed with? why?
Rather than list specific rabbis, I’d prefer to list organizations with which
I have worked. The OU, Agudath Israel, The Simon Wiesenthal Center/Museum of
Tolerance, Jews for Judaism, the Sephardic Educational Center, Harvard Hillel
and many LA-area Orthodox synagogues all have rabbis whom I know and admire.
Last summer I conducted an especially meaningful dialogue with a Montreal
Orthodox rabbi. I am very impressed by their dedication to Torah-based Judaism
and Jewish values, and the way in which they use their influence both to
strengthen their own communities and to work with people of faith to improve the
world. I have attended OU seminars and lectures on kashrut laws and dina
d’malchuta dina, welcomed the collaboration of the OU and Agudath Israel with
Mormons, Catholics, Muslims, and Evangelicals to pass Proposition 8 in
California, attended a luncheon sponsored by Jews for Judaism, taken a Torah
class from an inspired SEC rabbi, and conducted a town hall meeting on gay
marriage at a leading Orthodox shul.
2] What theological topics do you talk with them?
It’s hard to identify a common theme to my religious discussions with
Orthodox rabbis. Together we’ve explored many topics: the obligations
associated with the Abrahamic covenant, what it means to be created b’tselem,
whether dina d’malchuta dina can ever trump Torah law, whether evil was
divinely created, the role of Satan in Jewish thought, why certain prohibitions
are contained in the Noahide Laws, and why religious Jews and Mormons wear
Two weeks ago, I had the distinct honor of giving the D’var Torah to the
Orthodox minyan at Harvard University. After discussing lepers and cleansing, I
thanked the Orthodox for standing for morality and Torah values in a world that
sorely needs them. I’ll never forget this experience.
3] Why is Mormon-Orthodox Jewish dialogue important?
Mormons generally consider the Orthodox to be Jews who take G-d and their
religion seriously. We have enormous respect for people who believe that the
Hebrew Bible is a divine book, and that this knowledge obligates us to act in
certain ways. On a personal level, I have found that Orthodox Jews are usually
much more knowledgeable about their own faith than their Reform and Conservative
Given that Mormons believe that they are modern-day Israelites and that their
theology is far more complete than other Christian belief systems on the
Abrahamic covenant, chosenness and Israel, the prophetic tradition, etc., it’s
only natural that they would seek to dialogue with Jews who look to Judaism, not
secular liberalism, for enlightenment on these questions.
The LDS Church as a whole is interested in working with other faiths in two
areas: humanitarian aid and promoting religious freedom. At the grass roots
level, however, Mormons love Jews, Judaism, and Israel, and any attempt by the
Orthodox to engage in dialogue with us would be warmly welcomed.
4] Do the Orthodox rabbis ever learn about Mormonism and its doctrines?
I’ve fielded many questions from Orthodox rabbis on LDS beliefs and
practice. On one occasion the local LDS Church’s public affairs committee
invited a group of LA-based rabbis to visit the temple in Draper, Utah, before
it was dedicated. An Orthodox rabbi was in the group, and he was very
appreciative of the chance to learn more about our sacred rituals.
5] If there is one message that would give an Orthodox audience?
Mormons have enormous respect for Judaism and Jews, and we have more to say
to religious Jews than do other Christians.
6] Where do you see the most divergence?
Mormons have temples, revelation through prophets, and the priesthood. We
consider them to be both necessary and irreplaceable. When we read the Hebrew
Bible, we see a pattern of G-d calling prophets, giving them His word, and the
sending them to transmit it to the masses.
There are no authorized dissenting voices in the Torah. Therefore, when a
Mormon reads the Talmud, with its quarreling rabbis and multiple interpretations
of scriptural passages, it’s difficult for him to accept the rabbinic/Talmudic
tradition as being a continuation of temple-based Judaism. For us, there can’t
be a prophetic tradition without prophets.
7] Is there any advice that you would give someone who is not used to
encounter with Mormons.
Mormons do not believe that Jews and others who reject Jesus Christ as the
Savior are going to hell. [For us the deadline for accepting G-d’s truths is
not death, but the olam ha-ba]. Also, there is no room in LDS doctrine for
replacement theology. The Abrahamic covenant is at the center of our temple
worship, and children born to couples who have been “sealed” in our temples
are said to be “born in the [Abrahamic] covenant.” To be sure, our
definition of that covenant is more expansive than the Jewish one, but the idea
that the Abrahamic covenant has been replaced by something else is antithetical
to our beliefs. Does the covenant still apply to Jews? Yes. Are they keeping all
of its requirements? That would make for a fascinating dialogue topic
Reflections on the Demise of an Archterrorist
For all of us who were old enough on 9/11 to understand the
meaning of those terrible towering billows of smoke drifting from
lower Manhattan to Brooklyn, visible from as far away as
Connecticut, and seen worldwide electronically, the death of Osama
bin Laden cannot but strike a chord in that place in our hearts that
seeks to see revealed justice in our world.
After all, one of the basic tenets of the Noahide Laws1—the
universal law of humanity—is, as G‑d
upon his exit from the Ark, “Shofech dam ha-adam, ba-adam damo
yishafech”—“he who spills the blood of man, by man shall
his blood shall be spilled.”
Yet we understand that this is not out of a Divine concession to
a desire for revenge; vengeful feelings are unworthy of a human
being, as stated in Parshat
Kedoshim (Lev. 19:18).
Rather, we grasp that there is no place in the world for a person
who does not respect the image of G‑d that is each one of us.
Idol worship is considered one of the most serious sins in
Judaism. Yet the idolater doesn’t actually deny the ultimate
existence of G‑d; he simply sees Him as too great to be
involved with a mundane world, and claims that He appointed “vice
presidents” to run its day-to-day affairs, and that these
“sub-gods” are what should be worshipped.
By contrast, the murderer, who does not hold human life in awe,
rejects the idea that we are created in G‑d’s image, that
G‑d assigns value to each one of us. He rejects the reflection
of G‑d because he denies G‑d any power other than to be
mirror of his own ego. He seeks to replace G‑d; his god,
however fervently he worships him, is an image of himself. He
worships himself, and therefore seeks to kill, and denies the value
of the life, of all who are not in his image.
This is a worse idolatry than any ancient pantheon, because it
places a man of flesh and blood in the place of G‑d. Only when
his mortality is exposed by his death is his pretension of being
G‑d eradicated, and order is restored. The world is distorted
by the very presence of those who deny the image of G‑d and
the right to life of others.
But there is something about this that must say far more to us.
As the Baal
Shem Tov taught, in everything we hear or see, we must find a
positive lesson in our relationship to G‑d. What is the
positive message from all of this?
Let us begin by thinking of all the effort by so many people that
went into performing this act of justice, this act of negating evil.
How much money, how much technology, how much human ingenuity has
been expended to fulfill this task that has been urgent for a
Imagine now if we act upon the understanding that at the root of
all this trouble lies a world far too unaware of the universal code,
the Noahide Laws, that G‑d gave all humanity—preserving its
diversity by the very generality of its laws, yet demanding above
all one thing: absolute respect of the right of each individual to
live in peace the life G‑d gave them.
That peace exists for it to be used to make the world a place of
goodness and kindness, as the Rebbe
was wont to say in encouraging the observance of these laws.
However, to get there practically, we must consider Maimonides’
statement (Laws of Repentance 9:1): “When a person is occupied in
this world with sickness, war and hunger, he cannot involve himself
with either wisdom or mitzvot.”
Here, I believe, is the lesson we can learn from the entire
effort and operation to get Osama:
Let us try to devote the same massive effort and brainpower that
have been used for war, to take away hunger and disease, and to
teach and demand (in peaceful ways), that all people accept the
Divine image of every other.
Then we will have taken the very evil we have today eradicated,
and turned to truly good and harmonious uses the power and ability
that the response to this has evoked. We can then move towards that
time of which Isaiah
(2:4) writes, “Nation shall not lift a sword against nation,
neither shall they learn war anymore.”
And it is, in particular, our—the Jewish people’s—task to
evoke this, to be the catalysts that inspire this new focus. We see
this from the preceding verse:
“And many peoples shall go, and they shall say, ‘Come, let us
go up to the L‑rd's mount, to the house of the God of Jacob,
and let Him teach us of His ways, and we will go in His paths,’
for out of Zion shall the Torah
come forth, and the word of the Lord from Jerusalem.”
And as anyone who studied chemistry knows, a little catalyst goes
a long way
Emor: Convert Amalek
cannot love good without despising evil; those who are silent in the face of
evil are ultimately collaborators.
day that we commemorate the sacred martyrs of the Shoah, Holocaust
Remembrance Day, Osama bin Laden (may his name and memory be blotted out)
– terrorist extraordinaire and diabolical mastermind of al-Qaida – met
a bloody end at the hands of the American armed forces.
There is a certain poetic justice that the individual who never tired of
calling Israel “the Great Satan” (America – whose Twin Towers in New
York were demolished, whose Pentagon in Washington was attacked, and whose
3,000 citizens were killed in a heinous attack planned by this madman –
only merited the title of “Small Satan”) finally received his death
penalty on the day we promise never to forget the evil crimes perpetrated
against us by murdering bigots.
As I visited educational institutions teaching about the significance of
Holocaust Remembrance Day, I couldn’t help but feel a certain
satisfaction and even joy despite the deep, dark clouds of Auschwitz and
Treblinka. I kept hearing in my own mind the verse, “In the destruction
of the wicked there is exultation” (Proverbs 11:10). Were these feelings
of vindication over the death of our generation’s King of Amalek
appropriate? And is revenge a legitimate Jewish emotion, especially in
light of the prohibition against nekama (Leviticus 19:18)? Our portion of
Emor lists the festivals, including the Festival of Matzot, which just
passed. As we know, unlike on Succot – when Hallel (Psalms of Praise) is
recited every day – on Pessah only half of Hallel is recited during the
last six days. In fact, our Rabbinic Sages teach us that the Almighty
stopped the angels from singing praises when the Egyptians were being
drowned in the Reed Sea: “The work of My hands is drowning in the sea,
and you are singing songs of praise?” And do we not learn in the name of
Shmuel Hakatan, “At the fall of your enemies you shall not rejoice”?
When the Nazis marched into the small Polish town of Boyan, they took out
the three Jewish leaders – the rebbe, the dayan (judge) and the parnas
– and forced them to dig their own graves. Before being shot, the rebbe
asked to recite a very short prayer: “Blessed art Thou, Lord our God,
King of the Universe, who has not created me a gentile.”
The Nazi murderer burst out laughing. “Foolish Jewish pig! Do you not
realize that if only you were a gentile, you could continue to live?”
The rebbe looked directly into the eyes of his evil executioner and said,
“If I have to live in these impossibly difficult times, when my world is
divided between those who are murdering innocent people, and innocent
people who are being murdered, I would rather be murdered than be
murdering! Shema Yisrael, Hashem Elokeinu, Hashem ehad.”
It is our good fortune that today we are faced with a third option, one
that did not exist for the Rebbe of Boyan. We have the possibility of
defending ourselves against those who wish to destroy innocent lives.
I remember a talk I gave 33 years ago to a group of nineyear- olds in
Kibbutz Ein Tzurim. It was on Tisha Be’av, and I was trying to explain
to them the horrors of the Holocaust. As I described a kinderaktion, in
which hundreds of children were rounded up for Auschwitz, one young boy
raised his hand: “But rabbi, where was Tzahal [the Israel Defense
Forces]?” I kissed him on the forehead, joyous in the knowledge that a
new generation was growing up without any knowledge of life before the IDF.
One cannot love good without despising evil; those who are silent in the
face of evil are ultimately collaborators with the evil that is being
perpetrated. It is to this end that we are commanded to “destroy the
evil within our midst” and to “blot out the memory of Amalek.”
It is fascinating that the verse does not command us to blot out Amalek,
but rather the memory of it. I maintain that the best way to do this would
be to convert Amalek – at least to acceptance of the Seven Noahide Laws
of Morality. The Talmud (BT Sanhedrin 99) suggests that Timna, the
mistress of Eliphaz, son of Esau, wished to convert to Judaism, but was
rejected by Abraham, Isaac and Jacob. Disappointed, she went to live with
Eliphaz, and the child they bore together was Amalek (Genesis 36:12) .The
talmudic lesson derived from this is that she should have been accepted.
There is even a talmudic tradition that the descendants of Amalek taught
Torah in Bnei Brak! If conversion is impossible, however, then evil must
be destroyed. And one has a right to rejoice when an evil individual –
ready to act against innocent people – is prevented from doing so, as in
the case of bin Laden.
Remember that God chided the angels for singing songs of praise at the
Reed Sea – the angels, who could not have been harmed by the Egyptians
– but not the Israelites; as we all know, they did sing
Op-Ed: Convert them to Judaism
Published: Thursday, May 12, 2011 12:30 PM
The writer suggests that the way to combat Muslim terrorists is to convert
them to Judaism. What do you think? INN would like to know.
Victor Sharpe is a freelance writer with articles and essays published in
FrontPageMag. com, Townhall. com, Outpost, the Wall Street Journal, the
London Daily Telegraph, Israel Alert, Jewish Review and other
publications. He is the author of the two-volume "Politicide: The
attempted murder of the Jewish State" and "The Blue Hour and
Other Strange Tales."
Walid Shoebat, an erstwhile Muslim PLO terrorist, saw the error of his
ways and subsequently converted to Christianity. He now supports Israel
and America and has an excellent website: http://www.shoebat.com/
Mr. Shoebat was asked a question recently on a radio Talk Show. The
question was, “… how should a Christian combat Muslim terrorism?”
His answer was simple. “Convert
them to Christianity.”
That is what I think Jews should be doing in Israel or anywhere else -
convert the Muslim terrorists to Judaism. I have felt for a very long time
that it should be an appropriate religious undertaking to bring the Jewish
faith to the gentiles just as it is an obligation for Jews to love and
cherish, above much else, the blessed converts among us.
If many previous Muslims can reject their Islamic beliefs and adopt
the Christian faith why cannot they also be attracted to the unassailable
divine truths inherent within the Jewish faith?
The current belief is that Jewish proselytizing is frowned upon. The
rabbis claim that members of all faiths have equal opportunities for
redemption. They suggest that non-Jews seeking to be a part of the Jewish
people and faith need not pursue such a goal if they can live according to
the Noahide laws.
Indeed, Orthodox rabbis in particular are enjoined to go out of their
way to deliberately discourage aspiring converts. That has become, it
seems, the current tradition, but traditions are only the present
manifestation of earlier religious revolutions. So, they forget that a
much earlier authentic Jewish tradition was to eagerly seek out converts
from among the peoples of the Middle East and the Mediterranean basin.
Judaism was the most active proselytizing religion from the Maccabean
period (though the Hasmoneans sinned by forcibly converting the
Idumeans) through to the time when Rome finally embraced Christianity.
Then the Church fathers, using the temporal power of Rome, banned Jewish
missionary work upon pain of death. Thus the current tradition of
discouraging such proselytizing emerged and has lasted for over a thousand
Judaism first spread across the Middle East and throughout the
Mediterranean region. For instance, the Jewish kingdom of Adiabene in the
first century of the Common or Christian era was created in what is now
Many Roman writers told of the missionary activities of the Jews. It is
believed that at one time some 20% of the population of the Roman Empire
were Jewish, significantly through conversion. Seneca and Juvenal were
among Roman writers who even expressed concern at the successful
conversion activities of the Jews.
Christianity triumphed in the 4th century and Judaism became
defensive in the face of more and more onerous anti-Jewish strictures.
However, missionary work continued where there was little or no Christian
influence or pressure.
For instance, in what is today’s Yemen, a Jewish Kingdom arose in
Himyar. These new Jews fought to preserve their Jewish faith in the face
of Islamic depredations from the 7th century onwards, and their
descendants arrived en masse to reconstituted Israel in Operation Magic
Carpet when, in May, 1949, the Imam of Yemen permitted 45,000 of the
46,000 Jews in his land to emigrate. This attests to the love of Judaism
throughout the long centuries by those whose ancestors were converts but
who nevertheless prevailed and remained steadfast in the face of
persecution and pressure upon them to abandon their faith.
We know of Jewish tribes throughout Arabia and along the North African
lateral. Indeed Jewish kings and queens, who all were descendants of early
Jewish converts, fought against the ever encroaching tide of Arabs who
were invading under their new banner of Islam. Similarly the Black Jews
(the Beta Yisrael) in the mountainous Gondar region of Ethiopia have a
glorious history of kings and queens leading armies against their
oppressors and enemies, be they Christian or Muslim.
The Khazar kingdom is probably the best known example of mass
conversion to Judaism. Situated between the Black Sea and the Caspian Sea,
this enormous Jewish kingdom resisted the pagan and early Christian
Russian pressure along its borders for centuries before at last being
One of my earliest prized possessions was a copy of that wondrous book,
The Exiled and the Redeemed, written by the late Israeli
President Yitzhak Ben-Zvi. In Ben-Zvi’s book is priceless information on
the many exotic peoples and tribes, from India to south-east Asia and from
China to Africa, who clung tenaciously to their Jewish faith.
Most of the Bene Israel from Cochin in India and the Beta
Yisraelfrom Ethiopia have returned to the Jewish ancestral homeland.
Many of these peoples - often from early conversion to Judaism - trace
their ancestry back through long, long centuries, even millennia, and have
kept their Jewish faith intact.
Israel faces a hostile Muslim population, whether within the 1967
borders or within the Jewish biblical heartland, Judea and Samaria (the
erroneously named West Bank). If Jews once had a tradition for centuries
of converting their neighbors up until Christendom and Islam dominated so
much of the world, there is no reason now not to recover and redeem that
Certainly one way to gradually overcome Muslim terror from among the
Arabs who call themselves Palestinians, is to do what the Christians have
done to an erstwhile Muslim Palestinian terrorist like Walid Shoebat and
to many others – convert them to Judaism. And even though the vast
majority of Arabs who call themselves Palestinians can trace their
ancestry back merely to the illegal Arab immigration
into British Mandatory Palestine during the early years of the 20th
century from neighboring stagnant areas, nevertheless a tiny minority may
have ancestors who had once been Jews forcibly converted to Islam.
Bringing them back into the Jewish fold would in itself be a holy mitzvah,
would it not?
Just imagine if it had been Israeli and rabbinical policy from the
inception of the reborn Jewish state in 1948 to actively bring Judaism to
the Arabs who call themselves Palestinians, how different the demographic,
political, social and religious landscape might now be. There would
probably be far, far more Jews and far fewer Muslims within the narrow
land between the Jordan River and the Mediterranean Sea.
If our ancient rabbis saw no contradiction in their divinely inspired
mission to encourage all non-Jews to embrace the God of Abraham, Isaac and
Jacob, King of Israel, Creator of the Universe, the One and Only God,
invisible and indivisible, then why not now?
At least, we all - especially today’s rabbinate - should think about
it as a peaceful way to erode the Arab Muslim presence and hostility
Committee on Non-Governmental Organizations Recommends
25 Groups for Consultative Status, Including Brazilian-based Institute
Focused on "War-Affected' Women
Completing its fourth day of the resumed 2011 session, the Committee
on Non-Governmental Organizations (NGOs) today recommended special
consultative status for 25 entities to the Economic and Social Council,
and postponed consideration of 26 additional groups until the Committee
receive answers to its outstanding questions.
(Media-Newswire.com) - Completing its fourth day of the resumed 2011
session, the Committee on Non-Governmental Organizations ( NGOs ) today
recommended special consultative status for 25 entities to the Economic
and Social Council, and postponed consideration of 26 additional groups
until the Committee receive answers to its outstanding questions.
General, special or roster status is granted in accordance with such
criteria as the applicant’s mandate, governance and financial regime.
Organizations enjoying general and special status can attend meetings of
the Economic and Social Council and circulate statements, while those with
general status can, in addition, address meetings and propose agenda
items. Roster-status non-governmental organizations can only attend
meetings. Organizations with general and special status must also
submit a report every four years.
During the meeting, delegates examined a range of applications from
candidate NGOs working to provide a diverse set of services across the
globe. Among the issues covered were academic freedom, fighting,
kidnapping and forced disappearance, and economic and social assistance
The Committee recommended special consultative status for two NGOs based
in the Democratic Republic of the Congo. One of them, Action des Chrétiens
activistes des droits de l'homme á Shabunda, works to combat poverty
through sustainable development. The other, Action Sensibilisation
sur les Nouvelles Technologies de L'Information et de la Communication,
promotes the use of information technology and communication to provide
farmers with necessary knowledge tools.
A number of applicants were also recommended that deal with women’s
issues, such as the Association of War-Affected Women, based in Sri Lanka,
and the Brazil-based Equit Institute, which works at the intersection of
gender and development, examining the linkage between gender norms and the
economic situation of women.
Two applications relating to women’s issues were delayed, however, owing
to the creation of UN Women and the request by some Committee members that
the NGOs change either their names or terminology, which used the name “UNIFEM”.
The Committee will reconvene at 10 a.m., Friday, 20 May, to review
quadrennial reports, both new and deferred, and to take up issues relating
to such matters as name changes, withdrawn and suspended NGOs, and special
reports, and to continue its consideration of the remaining deferred
The Committee on Non-Governmental Organizations ( NGOs ) met this morning
to continue its resumed session, to run through Tuesday, 24 May, for which
it had before it an information note for participants ( document
The Committee today recommended special consultative status for the
First Nations Summit, an international organization based in Canada that
represents 51 First Nations governmental or political bodies ( 70 per cent
of British Columbia’s First Nation population ), working to negotiate
treaties throughout the province of British Columbia, Canada.
High Atlas Foundation, a United States-based international organization,
working to establish development projects in different parts of Morocco
that local communities design and manage, and that are in partnership with
Government and non-government agencies.
Human Rights League of the Horn of Africa, an international organization
based in Canada, working to enlighten citizens of the Horn of Africa on
human rights, to detect, monitor, investigate, verify and report on human
rights violations, and to conduct research on human rights issues with a
view to disseminating their findings and/or conclusions.
Hunt Alternatives Fund, a United States-based international organization,
created to provide grants and technical assistance in the field of human
Institute of Noahide code — 7 Laws for 70 Nations, a United States-based
national organization, working to encourage the practice of The Seven Laws
of Noah, comprising “seven universal laws biblically binding upon all
International Center for Alcohol Policies, a United States-based
international organization, created to promote understanding of the role
of alcohol in society and to help reduce the abuse of alcohol worldwide by
encouraging dialogue, and pursuing partnerships involving the beverage
alcohol industry, Governments, the public health community, and others
interested in alcohol policy.
Karat Coalition, an international organization based in Poland, created as
a response to the invisibility of women from Central and Eastern Europe
and the Commonwealth of Independent States, and their concerns and needs
in the international arena.
Mental Health Initiative for Africans in Crisis, a United States-based
international organization that provides emergency and long-term mental
and psychosocial health care to individuals in developing nations facing
natural or man-made crises, such as war, tribal, religious, or political
conflicts, torture, weather or environmental hazard, extreme poverty,
terminal illness, such as HIV/AIDS, and abuse and neglect of the
vulnerable, especially children and women.
Redress Trust, an international human rights organization based in the
United Kingdom that is dedicated to the eradication of torture, and which
aims to promote justice for victims of torture and related international
crimes, hold accountable the Governments and individuals who perpetrate
torture, and develop the means of ensuring compliance with international
standards, as well as securing remedies for victims.
Restoration World Outreach Ministries, a United States-based international
organization, working to “restore order to the Body of Christ and to the
Nations through the restoration of the Apostolic Doctrine, Prophetic
Vision and the Five Fold Ministry to the Church”, focusing primarily on
sustainable development through micro- and small business development,
education and youth programmes, poverty eradication and the protection of
Yale International Relations Association, a United States-based
international organization, seeking to further the Yale community's
understanding of international relations and to educate its members, the
Yale community, and others around the world about international affairs.
Environmental Management for Livelihood Improvement Bwaise Facility, a
national organization based in Uganda that aims to empower communities to
implement development plans and programmes that promote sustainable
Action des Chrétiens activistes des droits de l'homme á Shabunda, a
national organization based in Democratic Republic of the Congo, working
to promote and defend human rights with an emphasis on the rights of
victims, witnesses, women and children, to promote justice and fight
impunity, and combat poverty through sustainable development.
Action Sensibilisation sur les Nouvelles Technologies de L'Information et
de la Communication, a national organization based in Democratic Republic
of the Congo, working to promote Information Technology and Communication
for the purpose of assisting women and children, provide farmers with
knowledge tools for processing information, and provide orientation
sessions for volunteer information technology personnel in individual
schools, districts, universities, associations, institutions and
Asociación Panameña de Corredores y Promotores de Bienes Raices, a
national organization based on Panama, working to serve as a liaison
between its members and their customers to ensure good business practices,
governed by the strictest ethical behaviours, and to encourage more and
better investments, contributing to better living conditions for
Association of War-Affected Women, a national organization based in Sri
Lanka, working to promote a peaceful and prosperous Sri Lanka where all
its peoples can live with dignity and the enjoyment of equal rights.
Assyrian Aid Society — Iraq, a national organization based in Iraq,
working to help Assyrians in need, to promote the Assyrian culture and
heritage, and to maintain a structure capable of responding to unexpected
crises for Assyrians requiring immediate mobilization.
Civil Society Legislative Advocacy Centre, a national organization based
in Nigeria, working to train and enlighten civil society on its role in
policymaking, the responsibilities of the legislature, and existing
decrees and issues affecting Nigerians, as well as aiming to ensure that
the legislature at the local, state, and federal levels is aware of its
relationship within the legislature and with other government bodies, its
role in policymaking and oversight, and its responsibility in acting as a
voice for the people.
Corrections India, a national organization in India, aims to provide
prisoners’ children with the highest level of dignity and social
acceptance, as well as counsel prisoners and bring them into the
mainstream of life.
Equit Institute, an international organization based in Brazil, working in
the intersection of gender and development, which sees gender norms and
the economic situation of women as deeply interrelated issues that should
be urgently addressed altogether.
Foundation for the Future, an international organization based in Jordan,
aiming to fulfil the commitments made in the recent declarations on reform
and democracy, to mobilize funds from inside and outside the region to
assist indigenous initiatives in that context, with regional and
international support, and to bring together existing pro-democracy
initiatives into a process that links national, regional and international
movements for democratization.
Fundaci ón Pais Libre, a national organization in Colombia, working to
foster awareness of the consequences of kidnapping, extortion and forced
disappearance, the importance of fighting against it, and the study of
those crimes, to bring both direct and indirect support to the victims.
The representative of Kyrgyzstan raised the issue that the NGO had
supplied its answers in Spanish. He said that every application, in
its entirety, should only be submitted in the “two working languages of
the UN – English and French”.
The Committee Chair clarified that, up until now, while it clearly stated
that the application needed to be in English or French, additional
questions posed by the Committee were sent as a letter in English, with no
language specifications. However, after conferring with the NGO
branch, it had been decided that all queries sent to NGO candidates would
now specify that replies must be in one of the two working languages.
The representative of Peru noted that NGOs should have been told right
away that their answers needed to be in one of the two working languages.
As it stood now, an entire year was wasted because there was not now
enough time to review those applications that were unable to be
considered, owing to language issues.
The Chair clarified that, from now on, NGOs would be told that all their
answers needed to be in one of the two working languages of the
The representatives of Morocco and Kyrgyzstan agreed that language
requirements should be specified to the NGOs for all correspondence, and
said the current NGO should still be recommended.
The Committee then decided to recommend special consultative status for
Gibh Varta Manch, a national organization based in India that aims to
uplift and help members of society realize their dreams in a positive
manner, and to support the progress of society as a whole.
Ilngwesi Afya Program, a national organization based in Kenya, created to
respond to the growing awareness of the overwhelming threat of HIV/AIDS,
tuberculosis and Malaria.
The Committee recommended that review of the following applications be
postponed, pending replies to previous or additional questions posed:
Global Life Focus Network, a national Canadian organization, working to
help children from around the world to grow in a healthy environment by
spiritually, physically, economically, and socially restoring the family.
Kosmos Associates, Inc., a United States-based organization that aims to
build the new global civilization and world community through raising
individual consciousness, dialogue among civilizations for understanding
different world views, individual and group action to reform the United
Nations and to build political, economic and civil systems that meet the
needs of a globalized world.
The representative of Pakistan asked for further clarification about
whether the NGO’s affiliates already had Economic and Social Council
status, and to provide details about any partners already participating in
that way, as well as what the NGO meant by stating that it was now an
independent organization seeking to continue its work at the United
Nations under its own non-profit tax-exempt status.
National Committee for UNIFEM in Finland is a national organization that
supports the work and goals of the United Nations Development Fund for
Women ( UNIFEM ), and promotes both the empowerment of women and gender
The representative of Pakistan noted that the name of the NGO had changed
as of January 2011 to “UN Women — National Committee Finland”, so he
asked about the procedure on that account and whether the Committee would
be granting status to the organization with the old name, or whether it
had to apply with the new name.
The Committee Chair stated that, if the Committee members agreed, they
could grant status to the organization with the old name and, then, have
the NGO apply for a change of name for the NGO. He noted that, while
there had been a name change, it was not a voluntary change by the NGO,
but, rather, reflected a change in name and structure of the United
Nations body, which the NGO wished to represent.
However, various Committee members, including the representatives of
Pakistan and Morocco, responded that they needed to consider the precedent
of giving status to an organization with a name that no longer existed.
Additionally, the representatives of both India and Bulgaria asked for
further clarification about whether the NGO had been required to sign a
formal agreement with UN Women to continue cooperation in the future.
The Committee Chair, finally, summarized the Committee’s decision to ask
the NGO to send an application with its new name by Monday or Tuesday of
next week, as well as clarification of its relationship with UN Women.
As soon as the Committee received that information, it could move to grant
that NGO consultative status by the end of the current session.
Search for Common Ground, a United States-based international
organization, working to transform the way the world deals with conflict,
and promote local partners to find culturally appropriate means to
strengthen societies' capacity to deal with conflicts constructively,
understand differences and act on commonalities.
The representative of Kyrgyzstan noted that, within a list of countries in
which the NGO worked, it had cited “ Jerusalem” as a country, and “
Jerusalem” also appeared listed several times in the financial breakdown
as a country. He asked the NGO to clarify what was meant by that.
Morocco’s representative asked for further explanation of one of the
NGO’s answers, wherein it said that the organization was made up of 300
members, and Morocco was cited among countries listed for proposed
projects. Would those projects take place through civil society,
through Government institutions, or both? The delegate asked.
Sisterhood Agenda, a United States-based international organization that
creates and implements activities for women and girls, with special
emphasis on females of African descent, addressing the social, health,
economic and cultural issues of this historically at-risk — and
traditionally underserved — target population.
Somali Community Access Network, a United States-based international
organization that aims to change people's lives for the better through
culturally competent services and resources, which promote health, safety
and productivity for each client served.
Sudanese Mothers For Peace is an international organization based in the
United Kingdom that aims to: advance education, relieve poverty and
empower women and their families, through the provision of seminars,
advice, assistance, representation, counselling, translating and
interpreting services in matters, such as immigration, money debts,
welfare benefits, health, housing, social security, education, training,
and employment; provide facilities of recreation and leisure time
occupation in the interests of social welfare, with the aim of improving
the conditions of life of those persons for whom the facilities are
provided; and to promote human rights throughout the world and work
towards rapid and full implementation of United Nations Security Council
resolution 1325 ( 2000 ) on women, peace and security.
Sudan’s representative said the NGO had twice submitted late replies to
the Committee’s questions, and for that reason, Sudan’s delegation and
its capital had not been supplied with sufficient time to properly review
the application. He also asked a number of other questions,
including how work was conducted in Sudan, if the NGO was based in London.
He asked whether the NGO had a local office in Sudan, worked with a local
representative, partnered with other organizations, or a combination of
those. If there was a local office, he wanted to know whether there
was coordination between that local office and the London headquarters.
Noting that the NGO’s budget was very small, at only $8,000, which came
from its members, he asked whether its dues-paying members were inside
Sudan or not. Further, he asked what, if any, relationship the NGO
maintained with the International Criminal Court.
The representative of Venezuela said that since the NGO was based in the
United Kingdom, but seemed to carry out work in Sudan, she, too, was drawn
to the NGO’s small budget and asked for an update on its financial
status, as well as an explanation of how it managed to conduct all its
stated tasks on another continent with such a small budget.
The Fishermen, a United States-based international organization, created
to educate and provide health care to orphaned children around the world,
placing emphasis on caring for orphaned children with special needs.
While the representative of Venezuela said her delegation was prepared to
grant the NGO consultative status, the representative of Pakistan asked
for information about the studies that the NGO said it had done in
Pakistan, as well as about its studies in other countries, namely whether
the NGO was carrying them out through a partnership with organizations on
the ground and who those partners were, or whether they were collecting
information from the websites of NGOs and governmental organizations.
Training for Women Network, a national organization based in Ireland,
working to advance, promote, develop and coordinate provision of
accessible, high-quality, vocational and pre-vocational education and
training for women in Northern Ireland, leading to sustainable employment.
The representative of Pakistan asked for further clarification about the
organization’s framework and for a copy of the charter, if it had not
already been received.
Asian Eurasian Human Rights Forum, an international organization based in
India, works to help create a special climate of solidarity and
responsibility, and to identify the obstacles that come in the way of the
promotion and protection of human rights.
Business and Professional Women Voluntary Organization — Sudan is an
international organization based in Sudan that aims to empower women to
rise out of poverty and ensure that women have a voice in policies that
affect them and their families. The organization assists women to
enter and re-enter the workforce, and to start up and advance their
business or profession.
The representative of Sudan asked for more time to consider the NGO.
All India Christian Council, a national India-based organization, created
to proactively protect and serve the interests of the Christian community,
minorities and individuals belonging to oppressed castes.
The representative of China noted that NGO’s website lists Tibet and
Taiwan as country names, so her delegation asked that the organization
correct it to list Tibet as an autonomous region of China, and Taiwan as a
province of China. Also, because the NGO had stated that most groups
had not been able to pay membership fees and had been granted
scholarships, the representative sought clarification about the NGO’s
policy of membership fees and criteria for granting scholarships.
Asia Indigenous Peoples Pact, a national organization based in Thailand,
working to strengthen cooperation and solidarity among indigenous peoples
across Asia, to promote the rights of indigenous people in general, and,
in particular, to protect and revitalize indigenous systems and
institutions, and their control over their ancestral homelands,
development and future.
The representative of China asked for further information about the
project that the NGO said it was conducting in that country, in connection
with the answer that it had provided about it policy advocacy activities.
Caribbean Electric Utility Services Corporation, an international
organization based in Saint Lucia, is the regional association of electric
utilities in the Caribbean region, facilitating the development of
world-class electric energy services for all peoples of the Caribbean,
providing industry-specific services to enhance the capacity of its
members, creating regular networking opportunities, and advocating for the
industry, supporting mutual assistance programmes and coordinating
Cat ólicas por el Derecho a Decidir C órdoba, a national organization
based in Argentina that fosters discussion and action on issues, such as
reproductive rights, sexuality, health and citizenship of women, and their
relations with religious elements.
The representative of China asked for more information about the
organization’s stated participation and specific work in the follow-up
to international conferences in Cairo and Beijing.
Centre for Human Rights, a national organization based in South Africa,
aims to be a world-class academic institution, focusing on research,
teaching and advocacy in the field of human rights law in Africa.
The representative of China asked for information about how the NGO, which
receives funds from many countries, maintains its independence from
Chamber of Computer Logistics People Worldwide, an international
organization based in India, promotes the need for higher education for
youth and educates underprivileged and needy youth to help build a world
in which every young person can access higher education at an affordable
The representative of Pakistan requested a better explanation than the NGO
had provided in its answers with regard to its use of the term
“ambassador”, including whether the noted ambassadors represented
countries or whether it was possible to refer to them as representatives
of the organization.
Creating Resources for Empowerment in Action, an international women’s
human rights organization based in India, that empowers women to
articulate, demand and access their human rights by enhancing women’s
leadership, and focuses on issues of sexuality, sexual and reproductive
rights, violence against women, human rights and social justice.
The representative of Pakistan asked for clarification on what the NGO
meant when it used the term “sexual rights”, given that sexual rights
was not a recognized term in the human rights discourse. He also
sought clarification about the organization’s stated anti-sodomy and
anti-trafficking goals, given that its aim of eliminating censorship and
trafficking seemed very broad and needed to be put into perspective.
The representative of Morocco requested further information about the
NGO’s statement that it had been advocating for gender rights within the
United Nations Human Rights Council, and whether its role had been to
encourage participation by other NGOs in the Council, specifically
regarding sexual orientation and identity.
Fundaci ón Argentina a las Naciones Camino a la Verdad, a national
organization in Argentina that defends and spreads the principles of the
United Nations Charter regarding the fundamental rights of humankind and
the dignity and value of every human being. Among its activities,
the organization contributes to the creation of educational and research
entities at every level of teaching, promotes the granting of scholarships
through donations, as well as the development of housing estates and
dignified housing, and defends the environment and the ecosystem through
the promotion of concrete actions aimed at avoiding environmental
The representative of Peru said that his delegation had spoken out in past
sessions about the significant confusion in the NGO’s application and,
even after receiving answers to the questions, he still failed to
understand the NGO’s purpose. So, he requested that the NGO, once
again, provide a better explanation regarding its objectives and how it
might contribute to the Economic and Social Council.
Pointing to documents submitted by the NGO in Spanish, the representative
of Morocco, then, reiterated the question of whether NGOs were allowed to
submit materials in a language that was not one of the working languages
of the United Nations, namely, English or French.
The Chair of the NGO Branch, Andrei Abramov, said that, sometimes, they
had to upload documents that were received in a language other than one of
the working languages, in an effort to parse out the replies from an NGO.
Otherwise, the Committee might not get any answers at all.
The Committee Chair said that the questions would be transmitted to the
NGO and that that NGO would be asked to provide documents in one of the
United Nations working languages.
Fundaci ón Mamonal, a national organization in Colombia that promotes
social development in the communities located around the Mamonal
Industrial Park and in the city of Cartagena, in harmony with the
corporate needs and social responsibility.
The representative of Kyrgzystan said that he could not read the answers
on the application because half of the page was scored out, while the
representative of Venezuela said that it was hard to understand the
answers that were provided by the NGO.
Gender Links, a national organization based in South Africa, working to
promote gender equality in and through the media and in all areas of
governance, to develop policies and conduct effective campaigns for ending
gender violence, and building the capacity of women and men to engage
critically in democratic processes that advance equality and justice.
The representative of China asked for a list of the organization’s
member NGOs, and also asked it to correct its website’s terminology
regarding Hong Kong and China, as Hong Kong was not a country, but rather
a special administrative region.
The representative of Morocco commented that the United Nations
Development Fund for Women ( UNIFEM ) was now UN-Women and that the NGO
should make the necessary corrections to its application.
Human Rights Association for Community Development in Assiut, a national
organization based in Egypt, created to enhance and protect human rights,
promote leadership, present cases of human rights to the Government, and
to ensure harmony between the legislation, national practices and
international human rights agreements.
Sudan’s representative said the organization stated that it carried out
activities in southern Egypt. He asked if it was registered in
Egypt, and if it worked with organizations based in Egypt or the broader
African region. Noting that the NGO worked internationally and
attended conferences, he also asked how it was that it participated in
conferences without yet having consultative status.
Indira Gandhi National Foundation, an international organization based in
India, working to support the welfare of the State and the betterment of
underprivileged groups, including women and the rural poor, to promote
education, income generation programmes, and employment opportunities.
Pakistan’s representative said that the NGO had stated certain things
that went against the very nature of an NGO. The organization had
stated, for example, that NGOs were “Government agencies”, which did
the work of Governments. Perhaps the organization could reframe that
and other answers so that it was in line with the correct definition of an
NGO. He also suggested that, perhaps, the Secretariat could advise
the organization on what, exactly, an NGO was.
The Committee then turned its attention to its traditional
Before the Committee was a representative of the NGO, Asia Indigenous
Peoples Pact, the status of which had been raised earlier in discussion.
The representative of China asked the NGO representative for further
information, in written form, about the organization’s work in China, as
well as whether the NGO was currently taking part in the United Nations
Permanent Forum on Indigenous Issues.
The NGO representative responded that, in 2007, the NGO had held a
conference on political diversity in China, and had also visited a world
heritage site there. Three members of the NGO were participating in
the Permanent Forum on Indigenous Issues presently, reviewing the previous
session’s recommendations and agenda items on the implementation of the
rights of indigenous issues, as well as emerging issues and the future
work of the Forum.
The NGO representative requested that, after his organization sent written
replies to the questions, the Committee revisit its application early next
The Committee Chair said that the questions would be transmitted to the
NGO immediately to facilitate the NGO’s response in the hope that the
Committee could soon take up the application again.
Also present was a representative of Defense Small Arms Advisory Council,
a United States-based national organization that communicates between its
member companies and Government agencies. It also works with
international organizations, such as the United Nations, to see that the
legitimate commerce in small arms is both effectively regulated and
Requesting answers in writing, the representative of Venezuela asked the
NGO representative a series of questions, including about its budget and
resources allocated to projects; participation in negotiations on arms
trafficking; how it monitors international arms flows; and its
The NGO representative responded that his organization’s budget was
small and that it did not have the resources to finance projects.
Most of its expenses concerned travel for members to participate in
conferences where small arms were discussed.
Regarding participation in negotiations, he said that the NGO was not an
advocacy group, but a technical advisory group that provided advice when
asked, which had happened frequently over the past five years. For
example, the NGO had attended meetings on small arms at the United
Nations, including of the Preparatory Committee for an arms trade treaty,
and on the 2001 Programme of Action to combat the illicit small arms and
light weapons trade.
With regard to monitoring weapons for military use, he said that every
State had the right to defend itself, with most requiring small arms.
The NGO’s member companies were subjected to intense scrutiny and had to
acquire a country’s import approval; they did not export small arms if
the recipient country did not state that it could control the weapons.
In the NGO’s view, weapons traded outside the scope of a country’s
laws were a concern; every State had a right to regulate military firearms
within its borders.
The organization’s goal was to be able to provide credible, objective
information to delegations that requested it, the NGO representative said.
As the awareness about arms trafficking had grown, the knowledge of those
in the industry should be leveraged. The organization’s advisory
activities were informal, but it was asked to participate as a technical
representative because of its background in the global arms trade.
The Committee Chair said that the questions would be transmitted to the
NGO, so that it could provide answers in writing.
The Committee then heard from the International Juvenile Justice
Observatory, an international organization based in France, working to
assist children and youth all over the world are in need of special care
when they come into conflict with the law. One of the recent
international efforts of civil society to improve juvenile justice systems
on a global scale is the setting up of the International Juvenile Justice
The representative of the United States asked if the NGO representative
could further elaborate on its collaboration with the United Nations
Educational, Scientific and Cultural Organization ( UNESCO ).
The NGO representative replied that it had been granted operational status
with UNESCO in 2009, as part of the NGO coalition partnering with UNESCO,
and was working on issues related to violence in schools, among others.
Responding to questions posed by the representative of Venezuela about its
activities in Latin America, the NGO representative said it has been
planning programmes in the region as part of its worldwide knowledge
development programme. Deciding to work in the region was due in
large part to interest from countries and civil society, as evidenced by
the Latin American-supported congress on the rights of the child. It
had also opened a branch in Panama, working to enable an exchange of
knowledge and fundamental data among professionals, scholars and others on
the topic. The NGO was also working on projects in Paraguay and El
Salvador, among others.
Asked by Morocco’s representative about activities carried out in
Africa, the NGO representative replied that the organization had a great
interest in the situation of children in Africa. It was working to
establish contacts in the region, particularly with universities, but also
with local NGOs that could best understand the real situation on the
ground. The United Nations Children’s Fund ( UNICEF ) would be the
NGO’s partner in the region, and together, they would be defining its
future strategies in Africa.
Sudan’s representative said he was also interested in the NGO’s work
in Africa, and Morocco ’s representative said that the NGO was very
welcome to carry out activities in Morocco if it so wished.
Asked for further information on its activities in Latin America by
Cuba’s representative, particularly why it had chosen that region, the
NGO representative said that it was not easy to ensure ongoing effective
participation of children and youth. However, the desire for such
participation had been seen in Latin America for many years, a case in
point being the setting up of the congress on the rights if the child.
The Committee then recommended that special consultative status be
Turning to Scholars at Risk Network, a United States-based international
network of universities and colleges, dedicated to defending threatened
scholars and scholarly communities worldwide, the representative of
Bulgaria said that the NGO’s work was not common, very important, and
merited the Committee’s consideration.
That representative asked if the organization was aware of other NGOs
working on the same issues, and in the same capacity, which currently held
status with the Economic and Social Council.
The NGO’s representative said the organization did indeed fill a void,
as very few specialized in academic freedom. While it had worked
with some organizations with similar goals in the Netherlands and the
United Kingdom, it was currently the only NGO applying for Economic and
Social Council consultative status working in that field.
China’s representative asked if the NGO was registered in many
countries, and, if so, which ones and could the Committee see the
registration documents. She noted that membership with the NGO was
open to individuals, as well as to organizations, and she asked that a
list of those organizations be made available, as it was currently unable
to be viewed online.
The NGO representative said the registration form would be provided before
the end of the session. Responding to a question from the
representative of Venezuela, she said that the NGO was seeking
consultative status to assist it to gain further information and broaden
The Chair announced that the NGO’s status decision would be postponed
until additional materials were received
News Part 944
For Christ is the end
of the law for righteousness to every one that believeth.
5: For Moses describeth the righteousness which is of the law, That the man
which doeth those things shall live by them.
6: But the righteousness which is of faith speaketh on this wise,
Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ
down from above:) Romans 10:4: For Christ
is the end of the law
for righteousness to every one that believeth.
and their Moshiach, that son of Perdition
7: Or, Who shall descend into the deep? (that is, to bring up Christ again from
8: But what saith it? The word is nigh thee, even in thy mouth, and in thy
heart: that is, the word of faith, which we preach;
9: That if thou shalt confess with thy mouth the Lord Jesus, and
shalt believe in thine heart that God hath raised him from the dead, thou shalt
10: For with the heart man believeth unto righteousness; and with the mouth
confession is made unto salvation.
11: For the scripture saith,
Whosoever believeth on him shall not be
12: For there is no difference between the Jew and the Greek: for
the same Lord over all is rich unto all that call upon him.
13: For whosoever shall call upon the name of the Lord shall be
14: How then shall they call on him in whom they have not believed? and
how shall they believe in him of whom they have not heard?
and how shall they hear without a preacher?
15: And how shall they preach, except they be sent?
not ordained by a state sanctioned 501
C3 institution of Satan's religion, BUT SENT BY THE FATHER
as it is written, How
beautiful are the feet of them that preach the gospel of peace, and bring glad
tidings of good things!
16: But they have not all obeyed the gospel. For Esaias saith, Lord, who hath
believed our report?
17: So then faith cometh by hearing, and hearing by the word of God.
18: But I say, Have they not heard? Yes verily, their sound went into all the
earth, and their words unto the ends of the world.
19: But I say,
Did not Israel know?
First Moses saith, I will provoke you to
jealousy by them that are no people, and by a foolish nation I will anger you.
20: But Esaias is very bold, and saith, I was found of them that
sought me not; I was made manifest unto them that asked not after me.
21: But to Israel he saith,
All day long I have stretched forth my
unto a disobedient and
9: That if thou
shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart
that God hath raised him from the dead, thou shalt be saved.
10: For with the heart man believeth unto righteousness; and with the mouth
confession is made unto salvation.
11: For the scripture saith, Whosoever believeth on
him shall not be ashamed.
12: For there is no difference between the Jew and the Greek: for the same Lord
over all is rich unto all that call upon him.
14 "The Protocols of the Illuminated Elders of Tzion"
section 16 "The Beast Has Risen"
Peter a Jew?
Whore of Babylon"
the " Ael-ians coming"
Street " The Mark" is Here
has happened "War Declared upon and in America"
section Part II
you ever need to know about their god and Qabalah"
Material 3-25-2004 Prophecy
Sincere Request to "Rapture" Teachers
Security, "The Police State"
Babylonian Talmudic Mystical Qabalah
Scribes of Baal
will they do it- " The false-christ"
Christ Part II
Changing of the Guards"
The beginning of sorrows has begun
Tales "Wagging the Global Dog"
Plan", Protocols of Zion ( of course they will dispute it's
Witch, New One World Order Seal
Enforcers of Quaballah
Enforcers Part 2
Enforcers Part 3
Enforcers Part 4
Seed of God or the Seed of Satan, Your choice by faith
of Allegiance Part Two
AM, the Revelation of Jesus Christ
of the Noachides
the Mark" part two
the Mark" Part 3
the Mark" Part Four
the Mark" Part Five
of Fear" Part Two
of Fear" Part Three
Organization Against Hasidic International Talmudic Enforcement
Da Plane Boss, wheres da plane?
Tarot Card Killer of Olam Ha Ba
Coup d' Etat
Federal Reserve, Fed up with the Fed?
Protocols Today. Dispute this, Liars !
Today Part Two
to a friend "It's not the Jews Dummy"
of the Illuminati
"Son's of the Synagogue of Satan"Chabad Lubavitch
Satan Part 1A
Satan Part 2
Satan Part 2A
Satan Part 2B
Satan Part 3
Satan Part 3A
Satan Part 4
Satan Part 4A
Satan Part 4B
Satan Part 4C
Satan Part 5
satan Part 5A
Satan Part 5B
Satan Part 5C
Satan Part 6
Satan Part 6B
Satan Part 6C
Satan Part 6D
Satan Part 7
Satan Part 7A
Satan Part 7B
Satan Part 7C
Satan Part 8
Satan Part 8A
Satan Part 8B
Satan Part 8C
Satan Part 8D
Satan Part 9
Satan Part 9A
Satan Part 9B
Satan Part 9C
Satan Part 9D
Satan Part 10
Satan Part 10A
Satan Part 10B
Satan Part 10C
Satan Part 10D
Satan Part 11
Chabad Satan Wall of Destruction
Wall Part 2
Wall Part 3
Wall Part 4
Chabad Phoenix is Rising
"The Queen of Heaven"
Akt II, Comrad
Infiltration of the leaven "Jerusalem Council"
One World Religion
World Religion Part 5
World Religion Part 6
World Religion Part 7 Religion Part 7
the god of Talmud Bavli
Raiser of Taxes"
Ishmael Kislev 19, 5764
Lord of the Ring, the Return of the Talmudic king
the Time and the Laws
Leaven of the Chabad Lubavitch Chassidim Pharisees
the coming Geula
murdered Jesus the Christ
Theology" of Judaic Talmudism
Rainbow Stew with a Silver Spoon, underneath a Noahide Sky
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to Bob Jones and President Bush and all televangelist
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News Part 83 ALERT
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Revelation of Jesus the Christ the LORD God and His Father
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news Part 131
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News Part 143 THE JEWISH RELIGION Its InfluenceToday
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News Part 169 Alert ! Alert !
false Elijah cometh?
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of the Living God
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Revelation of Jesus the Christ the LORD God and His Father
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Jesus said No
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News Part 606 RED Alert !!!!!!!!!!!!!!!!!
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the Beast, It is here !
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Back to 2004, Prophecy unfolding
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