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Lista Morderstw Popelnionych przez Zydow

IP: 216.40.249.* 03.12.02, 20:19
Zakladam liste morderstw popelnionych przez zydow.
W Palestynie codziennie gina ludzie, jesli nie zginie co najmniej 10
to prasa swiatowa nawet o takim wydarzeniu nie wspomni.
W czasie 2 letniego palestynskiego powstania zydzi zamordowali okolo 2000
ludzi.

Zydzi morduja nie tylko w Palestynie.
Najwiekszym mordercom w histori Nowego Jorku jest rowniez zyd - Berkovitz.

Zydzi mordowali Rosjan,Polakow,Czechow w miedzywojennej Europie.

Zydzi mordowali zolnierzy egipskich ktorzy oddali sie do niewoli w czasie
wojny 1967.


Proponuje wpisywac w ten post kazde morderstwo popelnione przez czlonkow
rasy zydoskiej - bez wzgledu kiedy lub gdzie zostalo popelnione.


misiek
Obserwuj wątek
        • jewhaterexterminator The Big Lie 17.01.03, 23:48
          The Big Lie

          Compliments of: Facts And Logic About The Middle East

          Are the "occupied territories" really occupied territories?
          As Adolf Hitler discovered, the Big Lie will eventually be accepted as the
          truth. The Big Lie, the monster whopper of our time, is that the provinces of
          Judea/Samaria, often called the "West Bank," are "occupied territories."

          What are the facts?

          A Brief History: Most of the area now called the Middle East was part of the
          Ottoman (Turkish) Empire before World War I. Germany lost the war and so did
          its ally Turkey. The Ottoman Empire ceased to exist and the League of Nations
          assigned Britain and France as the mandatory powers.

          France assumed mandatory control over what is now Syria and Lebanon. Britain
          assumed mandatory control over all the rest, including "Palestine," which
          comprised all that is now Jordan and Israel, including the "West Bank." The
          Golan Heights, which Syria now claims as its age-old patrimony, was originally
          part of Palestine.

          In 1917, the British issued the Balfour Declaration, under which Palestine was
          to be the homeland for the Jewish people. In 1921,Winston Churchill, who was
          then Colonial Secretary of Great Britain, separated all the land east of the
          Jordan River from the territory designated to be the Jewish homeland, and
          awarded it to the Hashemites, who established the kingdom of Transjordan.

          The Arabs, whipped up by their fanatic clergy, fiercely opposed the presence of
          the Jews on what they considered "sacred Moslem territory." There was constant
          warfare between the two groups, which the British tried to arbitrate, always
          favoring the Arabs, whom they considered more important to their imperial
          interests.

          In 1947, the British decided that they had enough and resigned the Mandate.
          They left the Arab-Jewish antagonists to their own devices and turned it over
          to the United Nations. Their solution was to partition Palestine into a Jewish
          and an Arab state. The area west of the Jordan River (the "West Bank") and the
          Gaza Strip were allotted to the Arabs. Jerusalem was to be an "international"
          zone. After much soul searching, the Jews accepted the partition and, in April
          1948, declared their independence in the area allotted to them by the
          partition. The Arabs rejected the partition out of hand. On the very day of
          Israel's birth, five Arab armies invaded the nascent Jewish State. In what must
          be considered an almost Biblical miracle, the rag-tag Jewish forces decisively
          defeated the combined Arab might. But Israel had suffered enormous casualties -
          6,000 dead, about one percent of its population.

          Israel not an "occupier": Israel stayed in control of most of the area east of
          the Jordan River, except for the Gaza Strip, which stayed under Egyptian
          control. The "West Bank" and the eastern part of Jerusalem stayed under the
          control of Transjordan, which promptly renamed itself Jordan and proceeded to
          ruthlessly expel all Jews and to obliterate all vestiges of over 2,000 years of
          Jewish presence in that land.

          In the 1967 Six-Day War, Israel recovered the "West Bank," the eastern part of
          Jerusalem, the Gaza Strip, conquered Egypt's Sinai Peninsula, and conquered and
          annexed the Golan Heights. During the 19 years that Jordan and Egypt were in
          possession of the "West Bank" and the Gaza Strip, it didn't occur to them or to
          anybody else that the Palestinians should have a state or even that they were a
          distinct nationality. The claim for that did not arise until after the Six-Day
          War.

          Jews have been living in Judea/Samaria since Biblical times. The area was made
          judenrein (free of Jews), following the Nazi model, by Jordan, when it was in
          possession of the territory. After 1967, Jews moved back into the territory and
          a great hullabaloo was raised and is still being raised about the not more than
          200,000 "settlers," who do not occupy more than 2 percent of the area. But
          there is no concern about the hundreds of thousands of Arabs, who, lured by the
          prosperity of Israel, have flooded into the area, nor of the more than one
          million Arabs who live in Israel proper and who enjoy full rights of
          citizenship.

          Israel acquired the territories (the "West Bank" and Gaza) in defense of an
          aggressive war waged against it. No country in history has ever been asked to
          return such territories. Do the Poles return the huge chunk of Germany that
          they acquired in the wake of World War II? Do the Czechs return the
          Sudetenland, do the French return Alsace-Lorraine? Of course not! Only Israel
          is being asked to return such territories. The last sovereign of the "West
          Bank" and of Gaza were the Ottomans. The "West Bank" and Gaza are unallocated
          territories. To speak of Israel as "occupier" is preposterous; to speak of it,
          as Kofi Annan, the Secretary General of the UN does, as "illegal occupiers," is
          poisonous slander. He knows better. But unfortunately, the Big Lie of
          Israel's "occupation " has been repeated so long and so often that even people
          of good faith have comThe Big Lie

          Compliments of: Facts And Logic About The Middle East

          Are the "occupied territories" really occupied territories?
          As Adolf Hitler discovered, the Big Lie will eventually be accepted as the
          truth. The Big Lie, the monster whopper of our time, is that the provinces of
          Judea/Samaria, often called the "West Bank," are "occupied territories."

          What are the facts?

          A Brief History: Most of the area now called the Middle East was part of the
          Ottoman (Turkish) Empire before World War I. Germany lost the war and so did
          its ally Turkey. The Ottoman Empire ceased to exist and the League of Nations
          assigned Britain and France as the mandatory powers.

          France assumed mandatory control over what is now Syria and Lebanon. Britain
          assumed mandatory control over all the rest, including "Palestine," which
          comprised all that is now Jordan and Israel, including the "West Bank." The
          Golan Heights, which Syria now claims as its age-old patrimony, was originally
          part of Palestine.

          In 1917, the British issued the Balfour Declaration, under which Palestine was
          to be the homeland for the Jewish people. In 1921,Winston Churchill, who was
          then Colonial Secretary of Great Britain, separated all the land east of the
          Jordan River from the territory designated to be the Jewish homeland, and
          awarded it to the Hashemites, who established the kingdom of Transjordan.

          The Arabs, whipped up by their fanatic clergy, fiercely opposed the presence of
          the Jews on what they considered "sacred Moslem territory." There was constant
          warfare between the two groups, which the British tried to arbitrate, always
          favoring the Arabs, whom they considered more important to their imperial
          interests.

          In 1947, the British decided that they had enough and resigned the Mandate.
          They left the Arab-Jewish antagonists to their own devices and turned it over
          to the United Nations. Their solution was to partition Palestine into a Jewish
          and an Arab state. The area west of the Jordan River (the "West Bank") and the
          Gaza Strip were allotted to the Arabs. Jerusalem was to be an "international"
          zone. After much soul searching, the Jews accepted the partition and, in April
          1948, declared their independence in the area allotted to them by the
          partition. The Arabs rejected the partition out of hand. On the very day of
          Israel's birth, five Arab armies invaded the nascent Jewish State. In what must
          be considered an almost Biblical miracle, the rag-tag Jewish forces decisively
          defeated the combined Arab might. But Israel had suffered enormous casualties -
          6,000 dead, about one percent of its population.

          Israel not an "occupier": Israel stayed in control of most of the area east of
          the Jordan River, except for the Gaza Strip, which stayed under Egyptian
          control. The "West Bank" and the
          • jewhaterexterminator The History and Meaning of "Palestine" and "Palest 17.01.03, 23:49
            The History and Meaning of "Palestine" and "Palestinians"

            Presented by: A Time To Speak (speak@actcom.co.il)
            Volume I: No. 8/15 August 2001 — 26 Av 5761

            "There is no such thing as a Palestinian Arab nation . . . Palestine is a name
            the Romans gave to Eretz Yisrael with the express purpose of infuriating the
            Jews . . . . Why should we use the spiteful name meant to humiliate us?
            The British chose to call the land they mandated Palestine, and the Arabs
            picked it up as their nation's supposed ancient name, though they couldn't even
            pronounce it correctly and turned it into Falastin a fictional entity." — Golda
            Meir quoted by Sarah Honig, Jerusalem Post, 25 November 1995


            Palestine has never existed . . . as an autonomous entity. There is no language
            known as Palestinian. There is no distinct Palestinian culture. There has never
            been a land known as Palestine governed by Palestinians. Palestinians are
            Arabs, indistinguishable from Jordanians (another recent invention), Syrians,
            Lebanese, Iraqis, etc.
            Keep in mind that the Arabs control 99.9 percent of the Middle East lands.
            Israel represents one-tenth of one percent of the landmass. But that's too much
            for the Arabs. They want it all. And that is ultimately what the fighting in
            Israel is about today . . . No matter how many land concessions the Israelis
            make, it will never be enough. — from "Myths of the Middle East", Joseph Farah,
            Arab-American editor and journalist, WorldNetDaily, 11 October 2000


            From the end of the Jewish state in antiquity to the beginning of British rule,
            the area now designated by the name Palestine was not a country and had no
            frontiers, only administrative boundaries . . . . — Professor Bernard Lewis,
            Commentary Magazine, January 1975
            Talk and writing about Israel and the Middle East feature the nouns "Palestine"
            and Palestinian", and the phrases "Palestinian territory" and even "Israeli-
            occupied Palestinian territory". All too often, these terms are used with
            regard to their historical or geographical meaning, so that the usage creates
            illusions rather than clarifies reality.

            What Does "Palestine" Mean?

            It has never been the name of a nation or state. It is a geographical term,
            used to designate the region at those times in history when there is no nation
            or state there.


            --------------------------------------------------------------------------------

            The Philistines were not Arabs, they were not Semites. They had no
            connection ... with Arabia or Arabs.

            --------------------------------------------------------------------------------


            The word itself derives from "Peleshet", a name that appears frequently in the
            Bible and has come into English as "Philistine". The name began to be used in
            the Thirteenth Century BCE, for a wave of migrant "Sea Peoples" who came from
            the area of the Aegean Sea and the Greek Islands and settled on the southern
            coast of the land of Canaan. There they established five independent city-
            states (including Gaza) on a narrow strip of land known as Philistia. The
            Greeks and Romans called it "Palastina".

            The Philistines were not Arabs, they were not Semites. They had no connection,
            ethnic, linguistic or historical with Arabia or Arabs. The name "Falastin" that
            Arabs today use for "Palestine" is not an Arabic name. It is the Arab
            pronunciation of the Greco-Roman "Palastina" derived from the Peleshet.

            How Did the Land of Israel Become "Palestine"?

            In the First Century CE, the Romans crushed the independent kingdom of Judea.
            After the failed rebellion of Bar Kokhba in the Second Century CE, the Roman
            Emperor Hadrian determined to wipe out the identity of Israel-Judah-Judea.
            Therefore, he took the name Palastina and imposed it on all the Land of Israel.
            At the same time, he changed the name of Jerusalem to Aelia Capitolina.

            The Romans killed many Jews and sold many more in slavery. Some of those who
            survived still alive and free left the devastated country, but there was never
            a complete abandonment of the Land. There was never a time when there were not
            Jews and Jewish communities, though the size and conditions of those
            communities fluctuated greatly.

            The History of Palestine

            Thousands of years before the Romans invented "Palastina" the land had been
            known as "Canaan". The Canaanites had many tiny city-states, each one at times
            independent and at times a vassal of an Egyptian or Hittite king. The
            Canaanites never united into a state.

            After the Exodus from Egypt — probably in the Thirteenth Century BCE but
            perhaps earlier — the Children of Israel settled in the land of Canaan. There
            they formed first a tribal confederation, and then the Biblical kingdoms of
            Israel and Judah, and the post-Biblical kingdom of Judea.


            --------------------------------------------------------------------------------

            Israel-Judah-Judea has the only united, independent, sovereign nation-state
            that ever existed in "Palestine" west of the Jordan River.

            --------------------------------------------------------------------------------


            From the beginning of history to this day, Israel-Judah-Judea has the only
            united, independent, sovereign nation-state that ever existed in "Palestine"
            west of the Jordan River. (In Biblical times, Ammon, Moab and Edom as well as
            Israel had land east of the Jordan, but they disappeared in antiquity and no
            other nation took their place until the British invented Trans-Jordan in the
            1920s.)

            After the Roman conquest of Judea, "Palastina" became a province of the pagan
            Roman Empire and then of the Christian Byzantine Empire, and very briefly of
            the Zoroastrian Persian Empire. In 638 CE, an Arab-Muslim Caliph took Palastina
            away from the Byzantine Empire and made it part of an Arab-Muslim Empire. The
            Arabs, who had no name of their own for this region, adopted the Greco-Roman
            name Palastina, that they pronounced "Falastin".

            In that period, much of the mixed population of Palastina converted to Islam
            and adopted the Arabic language. They were subjects of a distant Caliph who
            ruled them from his capital, that was first in Damascus and later in Baghdad.
            They did not become a nation or an independent state, or develop a distinct
            society or culture.

            In 1099, Christian Crusaders from Europe conquered Palestina-Falastin. After
            1099, it was never again under Arab rule. The Christian Crusader kingdom was
            politically independent, but never developed a national identity. It remained a
            military outpost of Christian Europe, and lasted less than 100 years.
            Thereafter, Palestine was joined to Syria as a subject province first of the
            Mameluks, ethnically mixed slave-warriors whose center was in Egypt, and then
            of the Ottoman Turks, whose capital was in Istanbul.

            During the First World War, the British took Palestine from the Ottoman Turks.
            At the end of the war, the Ottoman Empire collapsed and among its subject
            provinces "Palestine" was assigned to the British, to govern temporarily as a
            mandate from the League of Nations.

            The Jewish National Home

            Travellers to Palestine from the Western world left records of what they saw
            there. The theme throughout their reports is dismal: The land was empty,
            neglected, abandoned, desolate, fallen into ruins


            Nothing there [Jerusalem] to be seen but a little of the old walls which is yet
            remaining and all the rest is grass, moss and weeds. — English pilgrim in 1590

            The country is in a considerable degree empty of inhabitants and therefore its
            greatest need is of a body of population — British consul in 1857

            There is not a solitary village throughout its whole extent [valley of
            Jezreel] — not for 30 miles in either direction. . . . One may ride 10 miles
            hereabouts and not see 10 human beings.
            For the sort of solit
            • jewhaterexterminator ______________CANNIBALIZING JERUSALEM_____________ 17.01.03, 23:51
              CANNIBALIZING JERUSALEM

              Emanuel A. Winston, Middle East Analyst & Commentator
              The famous explorer and anthropologist, Professor Richard Leakey (among others)
              has scoured Africa looking for origins of the human species. When he finds
              human remains, he occasionally finds scar marks on the bones, indicating that
              person was the victim of cannibalism. Anthropologists know that cannibalism
              isn't merely indicative of a hunt for meat but rather a superstitious ritual
              wherein the victor seeks to absorb his enemies' strength. That practice and
              ritual of absorbing your enemies' strength and spirit was elevated as nations
              sought to capture their enemies' lands and, above all, their self-identified
              island of strength . . . their capital cities.

              Jerusalem became a prime target for many nations and religions. Time and again
              great armies swept over the land with the prize being Jerusalem. Why, you may
              ask, would any conquering army want a rocky promontory that had no wealth to
              speak of . . . no gold or precious stones . . . no agriculture . . . no water?
              What did Jerusalem have that was so valuable that she drew great armies and
              nations like a magnet?

              The answer was that the golden city of Jerusalem, held "A Promise!" She held
              what all men wanted. She held the Promise of Life after Death. You couldn't see
              it. You couldn't touch it but it must be there because the Jews built a Temple
              around it.

              It became known among the nations that the Jews had somehow made a contract
              with a powerful G-d one couldn't see or hear, but who clearly radiated power
              and miracles. But, all nations, even every individual village, had numerous
              gods (idols) they could see and worship. What was different about a people who
              worshiped only one G-d? The word spread that the Jews, indeed, found the one
              true G-d and had made a Holy House for Him to dwell within. The new G-d could
              give you everything you ever wanted: riches, good crops, many healthy children
              and even help you defeat the strongest of enemies. But, above all, He could
              give man what he really wanted most, namely, life after death. Now, all one had
              to do was to capture this new G-d, held in the Jews' Temple in Jerusalem. So,
              they came in waves and, indeed, succeeded in capturing Jerusalem - many
              different captors, many different times. They built temples, churches and
              mosques over the Holy of Holies of the Jews, thinking to contain this new, most
              powerful G-d for themselves.

              All tried to absorb that invisible power but, in the end, all they had were
              cold stones. The essence and spirit of G-d was all around them but they could
              not touch It. The Jews somehow could feel the Spirit as the essence of G-d,
              which ebbed and flowed through them. For this they were hated and driven from
              the Land of Eretz Yisrael. If they, the conquerors, could not have the G-d of
              the Jews, then they would destroy His dwelling place and deny it to the Jews.

              More armies came to cannibalize Jerusalem but, none could bring themselves to
              claim her as their capital. To the victorious invader, Jerusalem was a city of
              cold stone. Only Jews seemed able to draw warmth from this rocky place. Only
              when the Jews had it in their hands did the gold of the stones glow with
              warmth. After each conquest, the victors tired of the place because it did not
              deliver the magic they expected and they allowed it to sink into poverty and
              filth.

              Christianity and Islam have been eternal mortal enemies theologically and
              militarily. Each claims dominance over the other and both claim they are the
              rightful heirs to the Jews' Covenant with G-d. Both slaughtered the other in
              their claims over Jerusalem and the victor always denied the other access to
              their churches or mosques. Consistent with this philosophy of denial, the
              Palestinian clerics have declared that no Jew will be allowed to worship or set
              foot in the Mea'arat HaMachpelah (Cave of the Patriarchs - the burial cave of
              Abraham and Sarah, Isaac and Rebecca; Jacob and Leah) or the Temple Mount
              (which they now consider a mosque where Jews are not permitted.)

              When they found they could not actually capture the Spirit within the Holy
              Temple, they build their own churches or mosques on top of the Jewish Temple,
              as if to hold down and contain the spirit within. Often the victors built their
              religious symbols on the foundations of each other's places of worship to
              demonstrate their superiority. Like the earlier cannibals, there was the
              thought that they could absorb the strength of the vanquished.

              In the end, all they could do is to plunder the symbols of the Jews to carry
              back to their capital cities. The Golden Menorah looted by the Roman soldiers
              from the Jewish Temple may yet be in the vaults of the Vatican in the hope that
              such a treasure carved by Jewish artisans according to G-d's instructions may
              offer some mystical benefits to her captors. In ancient times the Holy Ark that
              housed the Covenant was once captured by the Philistines.. Its captors began to
              die with the plague. They got frightened and soon returned it to the Jews.

              It is now the year 2000. Because of Jewish law, for the first time both
              Christianity and Islam have unimpeded access to their places of worship. Yet,
              both proclaim to the world they want Jerusalem internationalized so they could
              have free access to their places of worship. They are creating the Big Lie in
              their war of words. Assaulting Jerusalem can be done by armies with weapons or
              armies of diplomats with words - or with both.

              Once again the City is about to be invaded. Once again, primitive nations and
              people will attempt to cannibalize the Spirit of Jerusalem. This time, the
              Jews' sworn enemies and enemies to each other, have united in the belief that
              they can conquer the City, the dwelling place of the G-d of the Jews and own
              for themselves the ethereal spirit that flows through the City.

              The armies are now composed somewhat differently. Now the advance team consists
              of politicians and media spokespersons. Their job is to convince the people
              that Jerusalem is not the capital and soul well of the Jews but rather,
              rightfully belongs to all other claimants. Part of the process is to recruit
              non-observant Jews with promises of power and participation in the New World
              Order in which they will be more easily accepted for assisting in de-Judaizing
              Jerusalem.

              The deep history of the Jews is no longer mentioned in today's news reports
              from the flagship media outlets (print and TV). Politicians from the nations
              speak of peace with words that blame the Jews for the unrest of primitive
              claimants. All of these people and nations have welded themselves into an
              advance guard to prepare the world for the follow-on assault to be carried out
              by the Arab nations, with assistance by the Western countries.

              I believe that this time, the wrath of HaShem will be so aroused that He will
              consume the invaders. In a fury He will reach out across the nations to destroy
              them. Instead of honoring G-d's devoted servants and messengers, they have
              hated His Chosen and tried to destroy them. Instead of peacefully coming to
              Jerusalem to offer supplication and praise to G-d, they have come with deadly
              weapons to conquer and present G-d with a petition of their selfish demands.

              I believe these would-be conquerors are prepared to unlock the last door behind
              which is an unimaginable fury. When unleashed, it will sweep away the arrogant,
              leaving a remnant of the good. The key is in the lock. Now, all it needs is for
              the conquerors to turn it. CANNIBALIZING JERUSALEM

              Emanuel A. Winston, Middle East Analyst & Commentator
              The famous explorer and anthropologist, Professor Richard Leakey (among others)
              has scoured Africa looking for origins of the human species. When he finds
              human remains, he occasionally finds scar
              • misiek.jewhater.exterminator Palestinian Authority's Treatment of Christians 17.01.03, 23:56
                The Palestinian Authority's Treatment of Christians in the Autonomous Areas
                Prepared by the Prime Minister's Office

                The Takeover of Bethlehem

                On taking control over Bethlehem in December 1995, the Palestinian Authority
                changed the rules for Christians. The Church of the Nativity and other sites of
                central importance to Christianity came under Palestinian Authority control,
                giving Yasser Arafat leverage over the heads of the Christian communities.
                Since then, the local Christian leadership has toed the line of the Palestinian
                Authority.


                The Latin patriarch, Greek Archbishop, Anglican bishop and Lutheran bishop are
                all Palestinian Arabs. They have become effective propaganda mouthpieces
                throughout the Christian world.


                An example of Arafat's attitude toward the Christians was his decision to
                unilaterally turn the Greek Orthodox monastery near the Church of the Nativity
                in Bethlehem into his domicile during his periodic visits to the city. This was
                done without prior consent of the church.


                Treatment of Christians by the Palestinian Authority

                On the social and religious level, the Christians remaining in Palestinian
                Authority controlled areas are subjected to relentless persecution. Christian
                cemeteries have been destroyed, monasteries have had their telephone lines cut,
                and there have been break-ins to convents. Nuns are afraid to report such
                incidents.


                In August 1997, Palestinian policemen in Beit Sahur opened fire on a crowd of
                Christian Arabs, wounding six. The Palestinian Authority is attempting to cover
                up the incident and has warned against publicizing the story. The local
                commander of the Palestinian police instructed journalists not to report on the
                incident.


                Palestinian security forces have targeted and intimidated Christian leaders and
                Palestinian converts to Christianity.

                Recent incidents of persecution of Christians include the following:



                In late June 1997, a Palestinian convert to Christianity in the northern West
                Bank was arrested by agents of the Palestinian AuthorityÆs Preventive Security
                Service. He had been regularly attending church and prayer meetings and was
                distributing Bibles. The Palestinian Authority ordered his arrest. He is still
                being held in a Palestinian prison and has been subjected to physical torture
                and interrogations.

                The pastor of a church in Ramallah was recently warned by Palestinian Authority
                security agents that they were monitoring his evangelistic activities in the
                area and wanted him to come in for questioning for spreading Christianity.

                A Palestinian convert to Christianity living in a village near Nablus was
                recently arrested by the Palestinian police. A Muslim preacher was brought in
                by the police, and he attempted to convince the convert to return to Islam.
                When the convert refused, he was brought before a Palestinian court and
                sentenced to prison for insulting the religious leader. He is currently being
                held in a prison cell with more than 30 people, most serving life sentences for
                murder.

                A Palestinian convert to Christianity in Ramallah was recently visited by
                Palestinian policemen at his home and warned that if he continued to preach
                Christianity, he would be arrested and charged with being an Israeli spy.

                As a result of unceasing persecution, the Christians are forced to behave like
                any oppressed minority which aims to survive. Christians in Palestinian
                Authority-controlled areas have taken to praying in secret. The wisdom of
                survival compels them to assess the ôbalance of fearö, according to which they
                have nothing to fear from Israel but face an existential threat from the
                Palestinian Authority and their Muslim neighbors. They act accordingly: they
                seek to ôfind favorö through unending praise and adulation for the Muslim ruler
                together with public denunciations of the ôZionist entity.ö

                Emigration of Christians from Palestinian Authority Territory

                In the last census conducted by the British mandatory authorities in 1947,
                there were 28,000 Christians in Jerusalem. The census conducted by Israel in
                1967 (after the Six Day War) showed just 11,000 Christians remaining in the
                city. This means that some 17,000 Christians (or 61%) left during the days of
                King HusseinÆs rule over Jerusalem. Their place was filled by Muslim Arabs from
                Hevron.


                During the British mandate period, Bethlehem had a Christian majority of 80%.
                Today, under Palestinian rule, it has a Muslim majority of 80%.

                Few Christians remain in the Palestinian-controlled parts of the West Bank.
                Those who can - emigrate, and there will soon be virtually no Christians in the
                Palestinian Authority controlled areas. The Palestinian Authority is trying to
                conceal the fact of massive Christian emigration from areas under its control.
                The Palestinian Authority's Treatment of Christians in the Autonomous Areas
                Prepared by the Prime Minister's Office

                The Takeover of Bethlehem

                On taking control over Bethlehem in December 1995, the Palestinian Authority
                changed the rules for Christians. The Church of the Nativity and other sites of
                central importance to Christianity came under Palestinian Authority control,
                giving Yasser Arafat leverage over the heads of the Christian communities.
                Since then, the local Christian leadership has toed the line of the Palestinian
                Authority.


                The Latin patriarch, Greek Archbishop, Anglican bishop and Lutheran bishop are
                all Palestinian Arabs. They have become effective propaganda mouthpieces
                throughout the Christian world.


                An example of Arafat's attitude toward the Christians was his decision to
                unilaterally turn the Greek Orthodox monastery near the Church of the Nativity
                in Bethlehem into his domicile during his periodic visits to the city. This was
                done without prior consent of the church.


                Treatment of Christians by the Palestinian Authority

                On the social and religious level, the Christians remaining in Palestinian
                Authority controlled areas are subjected to relentless persecution. Christian
                cemeteries have been destroyed, monasteries have had their telephone lines cut,
                and there have been break-ins to convents. Nuns are afraid to report such
                incidents.


                In August 1997, Palestinian policemen in Beit Sahur opened fire on a crowd of
                Christian Arabs, wounding six. The Palestinian Authority is attempting to cover
                up the incident and has warned against publicizing the story. The local
                commander of the Palestinian police instructed journalists not to report on the
                incident.


                Palestinian security forces have targeted and intimidated Christian leaders and
                Palestinian converts to Christianity.

                Recent incidents of persecution of Christians include the following:



                In late June 1997, a Palestinian convert to Christianity in the northern West
                Bank was arrested by agents of the Palestinian AuthorityÆs Preventive Security
                Service. He had been regularly attending church and prayer meetings and was
                distributing Bibles. The Palestinian Authority ordered his arrest. He is still
                being held in a Palestinian prison and has been subjected to physical torture
                and interrogations.

                The pastor of a church in Ramallah was recently warned by Palestinian Authority
                security agents that they were monitoring his evangelistic activities in the
                area and wanted him to come in for questioning for spreading Christianity.

                A Palestinian convert to Christianity living in a village near Nablus was
                recently arrested by the Palestinian police. A Muslim preacher was brought in
                by the police, and he attempted to convince the convert to return to Islam.
                When the convert refused, he was brought before a Palestinian court and
                sentenced to prison for insulting the religious leader. He is currently being
                held in a prison cell with more than 30 people, most serving lif
                • misiek.jewhater.exterminator TWO PALESTINIANS ARE KILLED 17.01.03, 23:58
                  The Boston Globe ran the following headline: TWO PALESTINIANS ARE KILLED BY
                  ISRAELIS IN GAZA BUS ATTACK.

                  This misleading headline suggests that two Palestinians were killed when
                  Israelis attacked a bus in Gaza. Yet as the article goes on to describe, two
                  Palestinians threw grenades at an Israeli bus in Gaza, and were then shot by
                  Israeli troops.

                  When an HonestReporting member complained, Boston Globe Editor Martin Baron
                  acknowledged the problem: “In this instance, you're absolutely right, and there
                  was hell to pay on our copy desk yesterday for such a sloppy, misleading
                  headline.”
                • jewhaterexterminator The Jewish People 14.02.03, 03:33
                  The Jewish People
                  By tradition, the Jewish people started with God's call to
                  Abraham to leave his native land and journey to a new, promised
                  land. God made a covenant with Abraham to make him the father of
                  a mighty people who would be in a special relationship with God.
                  Abraham's grandson Jacob, after struggling with an angel,
                  received the name Israel, a name subsequently applied to the
                  people who had Jacob as their progenitor. The name source implies
                  a people who must wrestle or struggle with God and existence to
                  transform their being, to be reborn into a higher state of being.
                  The people Israel's descent from one ancestor may be seen as
                  an attempt to unify them, as a family as is the case with Adam
                  and all humanity, and as a spiritual partnership. That is, the
                  people Israel were united, were to be one people, in accepting to
                  do God's will.
                  The unification, however, is a spiritual, not a biological
                  one. The Jews are a people, not a family. It is clear from the
                  beginnings of Abraham's journey that those who joined the people
                  were not only physical descendants. Abraham and Sarah, for
                  instance, made a point of welcoming strangers into their
                  spiritual home. The Rabbinic interpretation of Genesis 12:5, "the
                  souls which they had gotten in Haran," was that the patriarch and
                  matriarch of the Jewish people welcomed converts. The Bible talks
                  of a "mixed multitude" that left Egypt along with the Israelites
                  (Exodus 12:38). Rashi interpreted this multitude as a mixture of
                  converts from various peoples. The oneness of the diverse people
                  is emphasized in the Bible: "You have made Me one in the world,
                  so will I make you one in the world." (2 Samuel, 7:23).
                  The spiritual oneness stems from the fact that the Jewish
                  people should, in principle, be one in adhering to God's will. In
                  Saadiah Gaon's words: "Our people is only a people by virtue of
                  the Torah."
                  The history of Israel, of the Jewish people, reaches its
                  spiritual zenith only after experiencing slavery and reaching
                  Mount Sinai where their history as a spiritual community re-
                  commences, for it is there that they are chosen to receive a
                  revelation from God, a revelation that includes a mission.
                  Israel's faithfulness to that mission and its successes and
                  failures in performing that mission constitutes its subsequent
                  history.





                  • jewhaterexterminator The Nation of Israel 14.02.03, 03:35
                    The Nation of Israel
                    The role of the nation of Israel in accomplishing the Jewish
                    mission is vital. It is possible, mistakenly, to consider the re-
                    establishment of Israel as a triumph of Jewish particularism over
                    universalism, as focusing on concentrating Jews in a limited
                    physical space with nationalistic aspirations, rather than having
                    Jews throughout the world as potential teachers with religious
                    aspirations, as, in brief, inimical to the Jewish mission. On
                    this reading the tragic dispersion of Jews remained useful even
                    after two millennia punctuated by persecution.
                    In fact, though, Jewish nationalism is a central component
                    of Jewish universalism; the nation of Israel accelerates Jewish
                    universalism rather than putting a brake on its development.
                    Zionism has transformed the perception of Jews by non-Jews.
                    Through much of the history of the last two millenia, Jews were
                    seen not just as apostates, or outsiders, and generally inferior
                    to gentiles. History itself--the absence of Jewish political and
                    military strength, the dispossession and dispersion--was seen as
                    confirming religious and racial prejudice. This view had a
                    profound effect on the Jewish mission in significant ways. A
                    powerless minority is not an attractive group to join and the
                    mission had to be postponed because to carry it forth meant
                    persecution, death both for the Jews who did the converting and
                    for those they converted, and punishment of the entire Jewish
                    community. The reality of Israel frees the Jewish people to turn
                    again to their mission with the physical security necessary for
                    resumption.
                    Israel's re-birth has changed gentile perceptions, and can
                    change them even more. History has not forsaken the Jews after
                    all. It was their exile and not their sovereignty that was
                    ephemeral. A people who could pull off such a miracle as national
                    re-birth after two thousand years is a much more attractive
                    people to join.
                    Indeed, the religiously sensitive could easily interpret
                    that re-birth as proof of God's intervention; God continues to
                    choose the Jews. Such a religious interpretation coheres as well
                    with passages in the Bible that some people interpret as
                    prophetic. In many of the most crucial prophetic passages, such
                    as Isaiah, 2:2, the nations come to Zion to worship God. That is,
                    the universal mission seems to be possible only when Jerusalem--
                    Zion--is under Jewish sovereignty. The revival of Israel makes
                    such a prophecy presently possible.
                    The very reality of Israel's re-birth also revives the
                    Jewish spirit, a spirit that was warped but miraculously intact,
                    savaged but still alive, stymied in its attempts to redeem the
                    world but still chosen to do so. Jewish history is vindicated for
                    Jews as well. Such a vindication is inherently energizing,
                    unleashing emotional wellsprings that burst when so stunningly
                    verified by reality. The necessary psychological preconditions to
                    allow for re-establishing the universal mission could have come
                    about only after the establishment of Israel. The pride,
                    confirmation of purpose, and confidence unleashed by Zionism are
                    available for the resumption of the Jewish mission.
                    Equally, Israel's re-birth makes it more difficult to accept
                    the triumphalist assertions of non-Jewish religions that
                    Judaism's glories were in the past and were superceded by
                    subsequent religious developments. After Zionism, Jews (and
                    gentiles) can no longer see Judaism as vestigial, as an
                    historical fossil, as allowed to live simply to testify to the
                    superiority of its successors.
                    A missionary activity needs a spiritual center to point to,
                    a place where the heritage vibrates with life and growth, a model
                    of the spiritual shaped in the concrete forms of the actual.
                    Israel was to be a light to the nations. A light needs a standing
                    place. A holy nation must be a nation. It is no accident that the
                    most successful missionary moment in Jewish history was during
                    and just after the Second Temple when Jews had political control
                    of their ancient homeland. The control, however, was more than
                    political. A nation allows for communal self-defense, for the
                    orderly transmission of its heritage. The buoyant effects of
                    Israel's revival have not only been defensive--a haven for
                    persecuted Jews and a greater security for world Jewry--or
                    psychological--a more profound--a more profound self-respect
                    among Jews from seeing the re-kindling of the ancient fires of
                    glory. The effects are also spiritual; after Israel, the Jewish
                    people is poised to revive its covenantal obligation to offer
                    Judaism to the world. Restored to their ancient glory, seen by
                    the world as miraculously saved, the Jews after Israel can return
                    to their historic concern for redemption.
                    Many Jewish thinkers have recognized this. From its earliest
                    modern conception, Zionism was never seen as a nation just meant
                    to have particular meaning for Jews. The Jewish State as haven
                    was also to be the nourisher of the Jewish spirit and the model
                    for non-Jews. Moses Hess, the brilliant precursor of Zionism,
                    wrote: "The Jewish people will participate in the great
                    historical movement of present-day humanity only when it will
                    have its own fatherland." . Theodor Herzl, the founder of
                    Zionism made this explicit. "We ourselves will use and carry on
                    every new attempt in our Jewish land; and just as we shall
                    introduce the seven-hour days as an experiment for the good of
                    humanity, so we shall proceed in everything else in the same
                    humane spirit, making of the new land a land of experiments and a
                    model state.". The final goal of establishing a model state was
                    clearly stated by David Ben-Gurion. "The renaissance of Israel
                    did not and does not consist merely of the establishment of
                    state-national instruments for the Hebrew nation; but it will
                    express its fullest and highest form in the revelation of its
                    eternal spirit and the fulfillment of its historic mission in
                    redeeming mankind."
                    This idea of mission was particularly important in Martin
                    Buber's conception of Zionism, which was a vision in contrast to
                    the more politically explicit vision of Herzl and Ben-Gurion.
                    Buber did not see how the political was a necessary part of the
                    spiritual. Nevertheless, he did see that "Israel is the
                    foundation stone and solid basis of the messianic building of
                    humanity."
                    Of course, Zionists more closely attached to the religious
                    community than Herzl or Ben-Gurion or more attached to
                    traditional Judaism than Buber had similar views. Rabbi Samuel
                    Mohilever, in his message to the First Zionist Congress, stressed
                    the concern Jews felt about achieving good for all humanity.
                    Rabbi Abraham Isaac Kook wrote: "To regard Eretz Yisrael as
                    merely a tool for establishing our national unity--or even for
                    sustaining our religion in the Diaspora by preserving its proper
                    character and its faith, piety, and observances--is a sterile
                    notion; it is unworthy of the holiness of Eretz Yisrael. A valid
                    strengthening of Judaism in the Diaspora can come only from a
                    deepened attachment to Eretz Yisrael. The hope for the return to
                    the Holy Land is the continuing source of the distinctive nature
                    of Judaism. The hope for the Redemption is the force that
                    sustains Judaism in the Diaspora; the Judaism of Eretz Yisrael is
                    the very Redemption."
                    Because of Israel's central role in Jewish universalism,
                    support of Israel--politically, economically, and in other ways--
                    is an important activity for Jewish universalists. Jewish
                    universalism is not simply, after all, a relgious interpretation
                    of conversion, but an interpretation of Judaism, and, as such,
                    has analyses of all segments of Jewish life including such
                    central ones as Israel.
                    Jewish universalists see Israel as indispensible as the
                    world looks to its final goal: redemption.

                    • jewhaterexterminator @@@@@@@@@@@@@Redemption@@@@@@@@@@@@@@@@@@@@@@@@@@@ 14.02.03, 03:36
                      Redemption
                      Jewish universalists claim that God's ultimate aim is the
                      redemption of humanity. Redemption means the reconciliation of
                      God and humanity, a reconciliation that will alter the
                      relationship from the current one of Godly disappointment with
                      the moral behavior of people to relief that the promise of human
                      moral potential had been fulfilled, thereby justifying and
                      sanctifying the original creation of humanity and simultaneously
                      providing the ultimate meaning to the human enterprise.
                      Redemption is often put in eschatological terms. In this
                      sense, redemption will result in the Kingdom of Heaven, a state
                      of perfection in the world, when humans will be released from sin
                      and suffering and human beings will conform freely to God's moral
                      teachings. The concept of such a Kingdom of Heaven is joined in
                      traditional Jewish thought with the concept of a messiah, a human
                      anointed by God to rule over this Kingdom.
                      From the point of view of humanity, the goal of such
                      redemption is clear: the spiritual transformation of humans to
                      effect the reconciliation. Such a transformation requires that
                      humans, who have a direct effect on redemption, and can advance
                      or retard it by their actions, choose to be moral. Jewish
                      universalists believe humans have the free will and moral
                      strength to act morally. This "prophetic eschatology," in Martin
                      Buber's phrase, is what will transform people. That freely-
                      chosen spiritual transformation will lead humans to adhere to the
                      ethical monotheism of Judaism. Humanity will achieve unity, an
                      achievement which will result in the end of war, the eradication
                      of hatred, the banishment of all injustice, the cessation of
                      strife, the deliverance from fear, the halt to oppression against
                      the powerless. Instead, the world will be at peace; justice will
                      prevail; humans will treat each other with love as they worship
                      the one true God.
                      The goal of Jewish history, the Kingdom of God, provides a
                      destination for the mission. The way to know that the Jewish
                      mission is succeeding, that it is going in the right direction in
                      its mission, is to be a witness for Judaism, to offer it, and to
                      attract and welcome converts.
                      Such a conversionary endeavor would be a re-introduction of
                      a neglected facet of Jewish history, rather than an historical
                      novelty. The theological reasons for welcoming converts would be
                      undermined if it were not for the validating intensity and scope
                      of Jewish conversionary activity in its earlier history, the
                      forced retreat from that activity, and the beginnings of its
                      return.



                      • jewhaterexterminator Jewish Universalism in Jewish History 14.02.03, 03:37
                        Jewish Universalism in Jewish History
                        Offering Judaism and welcoming converts is a resumption of
                        an ancient Jewish historical vocation. It is not a break with
                        Jewish history, but rather a return to its roots. Welcoming
                        converts was a normative part of Jewish history.
                        Jewish universalism has to stretch back to retrieve
                        Judaism's historical welcoming of converts and its eventual
                        retreat from the active part of the religious vocation. Only when
                        that retreat is seen against the general background of Jewish
                        history can it be fully appreciated why we have now reached the
                        historical moment to resume the active, conversionary part of the
                        Jewish vocation. It is therefore important to get an overview of
                        conversion in Jewish history.
                        From the point of view of Jewish universalism, an analysis
                        of the willingness and ability of the Jews to perform their
                        divinely-mandated conversionary mission forms the basis of
                        understanding the meaning of Jewish history. Jewish history in
                        this sense can be seen as an ongoing struggle, a clash of
                        interpretations between Jewish universalism and other
                        interpretations of Judaism, such as Jewish particularlism, which
                        was the most important alternative interpretation in Judaism's
                        formative years. When Jewish universalism is ascendant in Jewish
                        history, particularism is present but is balanced by reaching out
                        to gentiles and seeking to offer Judaism. (It is important to re-
                        emphasize that Jewish universalism doesn't see particularism and
                        universalism as polar opposites. Jewish universalism is a unified
                        concept that incorporates particularism). When particularism is
                        ascendant, there is almost a total emphasis on spiritual
                        obligations internal to the Jewish community with virtually no
                        attempts to win converts.
                        It is also important to note that the struggle between
                        Jewish universalism and, for example, particularism cannot be
                        simplified as a struggle between non-Orthodox and Orthodox Jewry.
                        Jewish universalism is compatible with some but not all Orthodox
                        interpretations of Jewish history and some but not all non-
                        Orthodox interpretations of Jewish history.
                        Jewish universalism as a theory was discussed in the first
                        part. As a practice, Jewish universalism is difficult to
                        demarcate. Almost any attempt to transmit Judaism might
                        legitimately be seen as an effort to obey the covenant.
                        Therefore, in keeping with the conclusion that specifically the
                        seeking and welcoming of converts is the most useful way of
                        understanding and evaluating the success of the Jewish mission,
                        the history of that mission will be, in effect, the history of
                        conversion to Judaism.
                        The history of conversion included here is, of course, a
                        very brief outline of that entire history; a full, scholarly
                        history is not intended. The historical material is included to
                        provide illustrative evidence that conversion was once a prized
                        and vigorous activity and that, despite sustained efforts to
                        prevent it, it never fully ceased. To make such a claim, an
                        historical overview of conversion to Judaism must not only be a
                        list of applicable religious laws or brief biographical portraits
                        of some converts. That history must be interpretive.
                        An interpretive history of Jewish universalism needs to
                        answer these questions: (1) how did Jewish universalism arise
                        from Judaism's basic theological beliefs and develop into a full
                        belief system? (2) What external and internal conditions affected
                        the status of Jewish universalism within Jewish religious life?
                        (3) what activities constituted proselytism in Jewish history?
                        (4) why did conversionary activities decline? and (5) is it now
                        the historical moment to revive Jewish conversionary activities?






                        • jewhaterexterminator Intermarriage and Conversion 14.02.03, 03:38
                          Intermarriage and Conversion
                          Most of the current discussion about conversion takes place
                          in the context of a discussion of intermarriage, that is marriage
                          between a born Jew and an unconverted gentile. This is so because
                          intermarriage has emerged as a crucial challenge to American
                          Jewish life. Additionally, more than 90% of those converting have
                          a Jewish romantic partner, either in a marriage or other
                          relationship.
                          In part, it is unfortunate that discussions of conversion
                          normally only accompany discussions of intermarriage. Such a
                          restriction distorts conversion's place in Jewish thought and in
                          Jewish history. Nevertheless, the fact of increased conversion
                          because of romantic motives has made the subject a vital one for
                          the Jewish community. While Jewish universalism sees conversion
                          as a subject logically independent of discussions of
                          intermarriage, it is important to point out that Jewish
                          universalism is compatible with the view that conversions are
                          valuable in preventing intermarriages.
                          Jewish universalists believe that one of the ways to prevent
                          an intermarriage is to have the non-Jewish partner convert prior
                          to the marriage. This isn't the first defense against an
                          intermarriage, but it is one defense.
                          Intermarriage is one of the most obvious social problems
                          facing American Jewry. There are extremely wide variations even
                          among experts trying to determine how much intermarriage there
                          is. One authoritative recent estimate was made in the Council of
                          Jewish Federations 1990 National Jewish Population Survey,
                          released in June, 1991. The CJF Survey showed that 52% of Jews
                          who had married since 1985 took unconverted gentiles as their
                          spouses. This figure compares to 9% in 1964. Beyond the startling
                          increase, the additional troubling finding was that 41% of the
                          children of intermarriages were being raised as Christians and
                          31% raised with no religion.
                          It is obviously vital for Jewish survival that Jewish
                          efforts to oppose interdating and intermarriage continue. Jewish
                          education, home observances, and family emphasis on preventing
                          interdating and intermarriage are crucial. Conversionary efforts
                          either after a couple plans to wed or after the wedding has taken
                          place are not substitutes for basic efforts to prevent an
                          intermarriage; on the contrary, conversionary efforts are made
                          when the traditional efforts to inhibit intermarriage have
                          failed. When an intermarriage is about to occur, despite
                          educational and other efforts to prevent it, it is better for
                          Jewish communal survival for the non-Jewish spouse to convert
                          than not to convert. For example, in one recent study, 3 out of 4
                          children of a conversionary marriage (a marriage between a born
                          Jew and a born gentile who converted to Judaism) had a Jewish
                          identity. Such findings cohered with the research of Egon
                          Mayer's well-known study of the children of intermarriage.
                          While the range of participation in Jewish life varies, it is
                          clear that long-term communal survival is affected very
                          positively if the prospective partner in what would otherwise be
                          an intermarriage converts.
                          Some in the Jewish community believe that welcoming converts
                          actually encourages intermarriage. There is, however, empirical
                          evidence to show that this is not the case. It is very hard to
                          convert to Judaism in Great Britain and South Africa. The
                          Argentinean Jewish community has banned all conversions for the
                          past fifty years. Yet, there has been a rapid rise in mixed
                          marriages in all these countries. A more lenient attitude toward
                          conversions would not have increased or lowered the rate of mixed
                          marriage, but there would have been an increase in the number of
                          Jews and a decrease in the raw number of mixed marriages. In the
                          United States since 1985 the intermarriage rate has risen
                          dramatically while at the same time the conversion rate has
                          dropped dramatically.
                          In the early 1980s, anywhere between 30-40% of gentiles
                          involved with a Jew converted, before or after marriage (often
                          before the birth of a first child). However, the CJF study
                          confirms other data that a conversion has taken place in only 5%
                          of marriages since 1985 between someone born Jewish and someone
                          born gentile. The CJF study adds that there are 185,000 people
                          who are Jews by Choice (70% of whom have formally converted to
                          Judaism and 30% of whom follow Jewish practices but have not
                          formally converted), but 210,000 Jews who have converted to
                          another religion. Many of the reasons for the increase in
                          intermarriage were discussed in the previous section. For
                          example, intermarriage is widely accepted; the CJF study
                          confirmed that 87.5% of Jews would accept the marriage of their
                          child to a gentile.
                          Conversions came about most often because the non-Jews
                          believed both their would-be or actual spouse and that spouse's
                          parents wanted such a conversion to take place. The fact is,
                          though, that only a small percentage of non-Jews marrying Jews
                          are requested by spouse, in-laws, a rabbi, or the Jewish
                          community to convert. Overcoming the shyness and reluctance to
                          discuss the issue by all concerned is evidently one major step
                          toward increasing the number of those who wish to convert. There
                          is a very large audience of potential converts. Efforts to reach
                          that audience will be crucial in determining the Jewish identity
                          of the future generations of many young people.
                  • jewhaterexterminator A Devar Torah The Big Bang Theory of Torah 22.02.03, 18:08
                    A Devar Torah The Big Bang Theory of Torah

                    By Rabbi Rafi Rank


                    There are a variety of theories of exactly what happened so many thousands of
                    years ago at Sinai. We know it was spectacular. We know it was riveting. We
                    know that it stands at the very foundation of who we are as a people. But in
                    the end-what was really communicated between God and the Jewish people? Some
                    say it was the Ten Commandments. Others say it was the Torah. Still others say,
                    in violation of all historical reality, that it was the written Torah and the
                    Talmud itself [compiled between the years 100 BCE-600 CE]. One Rabbi Yitzhak
                    put it as follows: "What future prophets were destined to prophesy, in every
                    generation, was also delivered at Sinai...(Shemot Rabbah 28:6). Wow-that sounds
                    a little far-fetched! But is it any more far-fetched than the physicists who
                    explain the creation of the universe via the big-bang? According to this theory
                    (one of several), all energy and matter were concentrated into a very small
                    volume, perhaps no bigger than a pin-head, and about 9-12 billion years ago
                    (give or take a billion), there was a vast explosion, and the universe began to
                    expand and has been expanding ever since. Fascinating! That truth may emanate
                    from a single source is no less credible than all of matter and energy
                    emanating from a single source. It seems as if Rabbi Yitzhak was the first to
                    develop the big bang theory of Torah.

                    And the truth about the message delivered at Sinai? That may be a question
                    only you can answer, for as the Torah teaches, we were all there. Unborn though
                    we were, we were all at Sinai. In revealing Torah, God revealed the truth. In
                    revealing the truth, He revealed Himself. And in revealing Himself, He bound us
                    to be forever receptive to truth in whatever form it may come. To love God is
                    to love the Truth. For the Jewish people, the truth and God are one.


                  • jewhaterexterminator Blood, Sweat, and Torah 22.02.03, 18:09
                    Blood, Sweat, and Torah

                    By Rabbi Rafi Rank


                    It is impossible to be an unthinking Jew. Of course, there are plenty of Jews
                    who are completely thought-less. But their lives are a living contradiction for
                    Jewishness is anything but passive. To the contrary, Jewishness or Yiddishkeit
                    is all about struggle- the struggle for truth, the struggle for holiness, and
                    the struggle for justice. When we stop struggling, like an animal that stops
                    breathing, we cease to live as Jews.

                    The rabbis of the Talmud, some 2000 years ago, realized what we Jews had to
                    face. Rabbi Shimon Bar Yochai says: Three good gifts were given by God to
                    Israel, all of them acquired through trial and pain. They were the Torah, the
                    Land of Israel, and the World to Come" (Berakhot 5a). Such gifts! What kind of
                    a people accepts gifts acquired only through trial and pain? Who are we? What
                    kind of madness gripped our ancestors and what may be said of us, their
                    descendents, who would inherit those struggles, not only without protest, but
                    with genuine anticipation? We are a people who believes that our existence is
                    no accident, that our soul is part of a greater divinity, that our
                    insubstantial physical selves are of infinite worth, and that our lives count
                    in some cosmic way. What we do and think, what we say and how we behave,
                    matters. To whom? To God. That's faith.

                    Our parashah, Mishpatim, outlines a daunting litany of law and tradition that
                    certainly moved our ancestors to understand that they had gotten more than they
                    had bargained for at Sinai. But knowing that our lives were imbued with such
                    sanctity, we were willing to abide by God's directives in order to navigate the
                    stormy waters of life with intelligence and sensitivity. And so the struggle
                    for Torah, the Land of Israel, and the World to Come, becomes a challenge
                    reserved for the privileged. To understand that life is of infinite worth and
                    meaning and that no aspect of it can be taken casually, is a profound form of
                    wealth. Blood, sweat, and Torah. Purpose and meaning belong to only those who
                    will not cower in the face of life's challenges, or God's.


                  • jewhaterexterminator Thanks, Eve! 22.02.03, 18:09
                    Thanks, Eve!

                    By Rabbi Rafi Rank

                    Dear Mother Eve,

                    My apologies for taking so long to write this note. We realize that we
                    probably should have written this thousands of years ago, but sometimes it
                    takes people a long time to figure out the benefits of a specific act. You've
                    been getting a bum rap over the apple snack for too many years, and we thought
                    we'd just drop a note to let you know how much we appreciate your "sin."

                    First of all, the Bible never said you ate an apple. That medieval
                    interpretation of exactly what you ate goes to show you how persistent
                    misinformation can be. But this nosh on the fruit from the "tree of knowledge
                    of good and bad," where would we be without that courageous act? We would
                    really be no better than the animals who also cannot distinguish between good
                    and bad. And what mother wants their children to act like animals! Your "sin"
                    has allowed us to transcend the animal world through making decisions that are
                    good-for ourselves and for others. What a blessing!

                    Of course, there is that small problem of you having transgressed the word of
                    God. And that is a problem. Then again, are we not better capable of serving
                    God knowing the difference between good and bad than had we remained in a state
                    of ignorance? In retrospect, we are sure God would concede this point. God made
                    a rule that was designed to perhaps protect us from the dilemmas, paradoxes,
                    and moral anguish that so often accompanies a commitment to goodness. But
                    having done what you did, you freed us to soar to the highest echelons of moral
                    behavior as we deliberate the difference between right and wrong and decide
                    which path to take.

                    Of course, let the truth be known, your action also allows us to sink to the
                    very depths of inhuman behavior, and we have all seen that take place all too
                    often. We apologize for our evil. But the very fact that humanity is capable of
                    extraordinary evil, should make our stay on this earth all the more earnest-we
                    must do everything within our power to encourage that goodness prevail and the
                    will of God thus fill the whole earth as the lush vegetation filled your first
                    home, the Garden of Eden.

                    So, Mother Eve, thanks. You are one gutsy lady. We owe our lives to you, but
                    we owe you so much more. You placed responsibility in our hands. Your action
                    allows us to control our own destiny. And although humanity does not always
                    have the best record in making the right decisions, our understanding of the
                    difference between good and bad allows us to do teshuVAH, repentance, and start
                    all over again. And for that we must also be grateful to you. With Love,
                    Humanity

                    • jewhaterexterminator World Jewish Congress: & & #35 8220;U.N.R.W.A.& & #35 8217;s Camps Help Te 22.02.03, 18:10
                      World Jewish Congress: “U.N.R.W.A.’s Camps Help Terrorism”



                      Today, the WJC welcomed growing bipartisan Congressional support for hearings
                      on how to prevent militant and extremist groups from using UN-administered
                      refugee camps in the Middle East as training centers and breeding grounds for
                      terrorists.

                      The growing Congressional interest in reforming the United Nations Relief and
                      Works Agency for Palestinian Refugees (UNRWA) was bolstered this week when the
                      Israel Foreign Ministry’s legal advisor, Alan Baker, made a trip to Washington
                      calling on the State Department and members of Congress to closely examine how
                      UNRWA’s $400 million annual budget is spent.

                      “We want the UN to investigate how it is possible that no one told the
                      organization that the camps had become bases for terrorists,” said Baker
                      sharing suspicions held by Representative Tom Lantos, who wrote to U.N.
                      Secretary-General Kofi Annan last month accusing UNRWA of being complicit in
                      terrorism.

                      “Terrorists based in UNRWA camps have engaged in a systematic and deliberate
                      campaign of terror,” said Lantos, the ranking Democrat on the House
                      International Relations Committee. The committee is currently engaged in an
                      effort to conduct hearings on UNRWA’s activities in Israel and the question of
                      American funding for the agency.


                      • jewhaterexterminator To Israel With Love!& & #35 8221; 22.02.03, 18:11
                        William J. Bennett:
                        “To Israel With Love!”

                        by Gad Nahshon

                        “I want to put it positively. Our essential human kinship with Israel is
                        something like our kinship with Great Britain, but it is also more particular
                        and less blood-related than that. It is a deep-rooted feeling of linked
                        destinies, a feeling that echoes back to our founding and to the earliest
                        conceptions of the American experiment itself, that new birth of freedom which
                        our fathers identified with the biblical Israelites’ emergence from the
                        darkness of bondage. And I believe it also has to do with an understanding,
                        almost religious in nature, that to our two nations above all others has been
                        entrusted the fate of liberty in the world. That - the survival of liberty - is
                        precisely what our efforts to eradicate terrorism are all about,” stated
                        William J. Bennett, one of America’s most distinguished scholar, intellectual,
                        educator, and a great patriots in his new book, Why We Fight - Moral Clarity
                        and the War on Terrorism (Doubleday, New York, 2002).

                        It is a small great illuminating book which radiates a cry-out for the defense
                        of the best American values. Those values that fanatic Arabic-Muslim’s 19
                        terrorists attacked on September 11, 2001.

                        Bennett felt an urge to state his belief in a new era in the life of America:
                        no more pro-isolation feelings, no more belief that it is possible to be an
                        innocent by-stander who wishes to enjoy splendid isolation. Suddenly, America’s
                        sense of national survival in the era of globalization was confronted with the
                        threat of international terrorism, with the threat of bio-terrorism. Suddenly,
                        Americans woke up to learn that the enemy lives among us. I feel that 9-11 was
                        the first time that America had to taste the sense or feeling of genocide!

                        It is only natural for patriotic people who carry the flag with pride such as
                        Bennett, always an innovative educator, a leader, ex-secretary of education and
                        author of so many books on education and other national issues, to see the
                        common values and the common threats that Israel and the U.S. have shared.
                        Bennett loves Israel. He understands the fact that Israel is America’s wall of
                        defense. The Israeli front also means the western civilization front. Israel’s
                        history of non-stop counter-terrorism is also the history and the future of
                        America-Western civilization counter-terrorism.

                        As an educator, Bennett knows that we always need an educational campaign in
                        order to learn about these facts whose moral imperative is: never, ever let
                        Israel down! The survival of Israel for Bennett is also an American moral
                        responsibility. Israel should thank people such as Bennett who radiates love to
                        Israel when the world (Europe / Muslim world) tries to isolate her and outcast
                        her from the human society as a leper. Bennett pointed out: “Israel itself is a
                        model we need to contemplate. It is ‘a nation that has been fighting terror
                        since the day it was born,’ observed its former prime minister Benjamin
                        Netanyahu in late October. We may never know how much time Israel bought for us
                        in our decades of negligence, how many American lives it saved by its long-kept
                        refusal to negotiate with or capitulate to terrorist murder and extortion, its
                        resolve to use every means to track down, confront, and undo those who captured
                        and killed its citizens, its crystalline message of defiance.”

                        Bennett calls on Americans and Christians to support Israel. This act from his
                        vantage point is the same as to express support for America. To be an American
                        patriot is to say: “I must guarantee forever the survival of Israel.” He quoted
                        Bayard Rusten, the famous socialist-Afro-American supporter of Israel, who
                        wrote: “I am certain that for years and years to come, perhaps even a thousand
                        years from now, when people are confused and frightened, and they are
                        dispossessed of their humanity and feel there in no way to go except to face
                        death and destruction, someone will remember the story of Yoni at Entebbe. That
                        story will be told to those despairing people, and someone will move into a
                        corner and begin to whisper, and that will be the beginning of their
                        liberation.”

                        Bennett is hawkish on Israel. He does not believe in compromises with
                        terrorists and Arab countries which help or tolerate terrorism. They say:
                        America suffers because of its pro-Israeli posture. But perhaps Israel suffers
                        because of its pro-American posture. Indeed most Americans do support Israel.
                        Only a minority believe that pressing-betraying Israel will stop terrorism.

                        Bennett even argues that America does not need any coalition with Arab
                        countries in order to accomplish its interests in the Middle East. He also
                        calls on America to combat anti-Semitism around the world. Why We Fight is not
                        a book about Israel, it is a cryout, a personal protest of an American patriot
                        whose values have been attacked by a large camp of writers, intellectuals,
                        educators, media stars, who view the American traumatic national experience of
                        9-11 as a ‘wake-up call’ for a new revisionist discussion about America’s
                        crimes, shames, mistakes, betrayals, imperialism, exploitations of other
                        people, and of course, the crime of American military-economic support of
                        Israel.

                        Bennett was shocked by the fact that these critics of America, Americans
                        mostly on the left, used 9-11 as a tool to propagate their original self-hate
                        ordeal. He was shocked to learn, for example, that one mother prohibited her
                        daughter to put a flag in the window - an act of patriotism. In his book
                        Bennett also exposed another aspect of low standards of patriotism: the
                        response of the Muslim communities in America to 9-11 and the issue of
                        international terrorism, Muslim terrorism and, of course, to the ‘new martyr’
                        Bin-Laden. Are these Arab Muslims, people of the Koran, turning out to be the
                        strangers among us? Are they a threat to American democracy? When we try to
                        learn this issue these people blamed us for what Bennett defined in Why We
                        Fight as prejudiced people who suffer from hate, from Islamic phobia, so to put
                        us in a posture of defense from a human rights point of view. Are we really
                        victims of Islamic phobia?

                        Bennett exposed a sense of anti-Americanism among many Muslims in America.
                        There are around 3 million Muslims in America. One should not generalize about
                        them but many of them do support terrorist organizations such as the Hamas. He
                        exposed anti-Americanism in some Muslim schools. Also many Muslims and Arabs
                        still argue that 9-11 has nothing to do with Bin-Laden or Al Qaeda. They tend
                        to blame others such as the Israeli Mossad… Muslims and their leaders still
                        deny the fact that the 19 terrorists were Arabs mostly from Saudi Arabia. They
                        argue that the Koran stands only for peace. They blame America for crusading
                        against poor innocent Muslims or Arabs. They present themselves only as a
                        persecuted minority, victims of F.B.I. harassment. Only a few Muslim leaders
                        call on Islam to face the phenomenon of Muslim Fundamentalism or extremism, the
                        seeds of international Muslim terrorism.

                        But Why We Fight is first of all, a discussion of the new challenge to
                        American patriotism. The peace camp, the camp which spread doubt, which blames
                        America for its trouble, for its wrong doings, is the major theme of this book.
                        A must for those who cherish the American democracy. This pro-left camp can
                        even divide America into two nations. Why? Bennett explained: “…those who are
                        un-patriotic are culturally the most influential among us. To measure the
                        success of the anti-American critique one needs to monitor the attitudes of
                        those who espouse this critique in all its part
                        • jewhaterexterminator The PLO Can Stop the Waves of Terror 22.02.03, 18:13
                          The PLO Can Stop the Waves of Terror

                          by Gad Nahshon

                          Israel’s new Ambassador to the U.S., Mr. Danny Ayalon, was recently the guest
                          of honor of the Conference of Presidents in New York City. Ayalon said that
                          Moshe Arens told him ‘you must show your credentials’ to President Bush of
                          course, but then you must show your credentials to the Conference of Presidents
                          in order to get their blessing and utmost political support.

                          Consul General of New York City, Alon Pinkas, remarked that Mr. Ayalon is
                          lucky to have one President (Bush) but he has to ‘cater’ to 54 Presidents
                          (major Jewish organizations…wink. Ayalon, who along with Mort Zuckerman and
                          Malcolm Hoenlein, briefed the leaders who came to honor him as to the situation
                          in Israel.

                          Ayalon has a diplomatic background. He served four years in the Israeli
                          mission to the U.N. His last job was to serve as the Prime Minister’s special
                          advisor. Ayalon is a brilliant intellectual and a creative diplomat who can
                          develop personal relations in Washington, therefore he will accomplish his
                          diplomatic mission. Today, there is a state of ‘honeymoon’ between Israel and
                          the U.S. but the anti-Israeli camp is very active, increasing its power bases.

                          Ayalon believes that Israel will find the formula of uprooting the resources
                          of terror in Israel. He also said that the P.L.O. can stop terrorism in the
                          region but Israel is still looking for a new responsible kind of Palestinian
                          leadership: “Indeed we do suffer daily from terror. We managed to stop, to pre-
                          empt 80% of this terror. Even today, we arrested a few suicide bombers,
                          preventing a disaster. We will wait until we are faced with new Palestinian
                          leadership,” Ayalon remarked.

                          Responding to a few questions from the guests, Ayalon explained: “The idea of
                          combating terrorism by a ‘fence’ means a concept of defense. It means a buffer.
                          Often we need a fence. Often we need to control the area by other means of
                          defense. We can learn a lesson from Gaza. There we have a fence, a very
                          effective one: zero terrorism from Gaza! We interrogated some terrorists from
                          Gaza and they explained that 80% of their energy was wasted just to overcome
                          the fence on their way to Israel. But in the West Bank the terrorists just walk
                          easily to their targets in Israel.”

                          At the end of this meeting Ayalon thanked his hosts and brought a message from
                          Ariel Sharon to this conference asking American Jews to help Israel by
                          encouraging tourism and investments as well.

                          Danny Ayalon replaced Gen. (Ret) David Ivry as Israeli Ambassador to the U.S.


                          • jewhaterexterminator The Centrality of the Synagogue 22.02.03, 18:14
                            The Centrality of the Synagogue

                            by Ismar Schorsch

                            It is exactly one hundred years ago that Solomon Schechter came from England
                            to America to become the head of the Jewish Theological Seminary. In 1913, just
                            two years before he died, he traveled to Cincinnati to speak at the dedication
                            of the new campus of Hebrew Union College. On that memorable occasion and with
                            his customary wit, he made reference to His Majesty’s government and His
                            Majesty’s opposition, without completing the analogy. The deeper truth, he
                            stressed, was “that both His Majesty’s government as well as His Majesty’s
                            opposition form one large community, working for the welfare of the country and
                            the prosperity of the nation.” To his great credit, Schechter, in that short
                            address, chose not to focus on the evident differences between Reform and
                            Conservative Judaism but on the less visible but deeper bonds of unity.

                            As a firm believe in his unifying concept of catholic Israel, I too wish to
                            honor this singular moment by speaking of the cohesion that underlies the
                            religious diversity of American Judaism. Indeed, it is that common ground that
                            Hebrew Union College-Jewish Institute of Religion seeks to affirm this evening
                            by conferring an honorary doctorate on me and Rabbi Emanuel Rackman, the
                            Chancellor of Bar-Ilan University, a leader of rare courage, whom I love and
                            revere, in the same graduation exercises. I dare say that President David
                            Ellenson, Chancellor Rackman and I are all kindred souls who treasure a common
                            heritage of great antiquity and unbroken continuity.

                            But I wish to direct my remarks to the future rather than the past. Many of
                            the graduates commencing this evening are headed for positions of religious
                            leadership in the Reform synagogue. I wish to persuade you that the synagogue,
                            generically speaking, is the bedrock institution of the total Jewish community.
                            It alone is the aquifer for the social capital that nourishes and drives the
                            vaunted organizational structure that marks American Jewry. The communal ethos,
                            the spirit of voluntarism, the skills of self-governance and the social
                            networks indispensable to the conduct of organized life in the public sector
                            are all developed within the private sector of the denominational synagogue.

                            Permit me to give you some empirical evidence to buttress this contention. The
                            recent elections for the world Zionist congress this June, paltry as they were,
                            showed that at least 85% of those American Jews who cared enough to vote were
                            affiliated with a religious movement, most likely through membership in a
                            synagogue. The massive rally for Israel in Washington on April 15 overflowed
                            with synagogue members and youngsters from religious schools. On a national
                            basis it is synagogue members who contribute 80% of the annual campaign of UJA-
                            Federation. In MetroWest, New Jersey, where 56% of the population belongs to
                            synagogues, the figure is 90 percent. And in still another area of communal
                            life, two-thirds of the membership of all JCC’s comes from synagogue members as
                            does the membership of an organization like Hadassah.

                            In other words, the synagogue provides the lion’s share of the funding,
                            membership, participation and leadership of the organized Jewish community.
                            Unaffiliated Jews are both inaccessible and unforthcoming, little more than
                            free-floating electrons without a nucleus to keep them in a Jewish orbit. From
                            this perspective, the most worrisome statistic in the population survey of 1990
                            is the low rate of synagogue affiliation of just 41 percent, a figure, I fear,
                            that will be still lower for the population survey of 2000 which is about to
                            appear. Jewish life in America is an inverted pyramid that rests precariously
                            on a shrinking apex. But one-third sustains the whole community, and it belongs
                            to the synagogue sector.

                            The reason for that is because the mission of the synagogue is to make Jews.
                            Its ritual, educational programming and social action imbue Jews with a sense
                            of peoplehood and communal responsibility. The need for a minyan bespeaks the
                            centrality of community. We offer our prayers in the plural. At Yizkor, we
                            honor the memory of our loved ones through the giving of charity. And our
                            synagogues face east to affirm our ties to Israel. Judaism turns on acts of
                            loving kindness the cumulative goal of which is to mend the world, tikkun olam.
                            Citizenship in the Jewish polity springs from belonging to a synagogue.

                            Any synagogue! For mine is an ecumenical argument. All denominational
                            synagogues, with the exception of steiblach, which are escape hatches from
                            Jewish responsibility, are incubators of social values and group skills. Each
                            in its own way promotes a Jewish identity that reaches beyond the egocentric.
                            By all indicators, synagogue members show a higher level of personal practice,
                            more extensive Jewish education and a lower rate of intermarriage than non-
                            members. In short, social capital flows into the Jewish community from the
                            wellsprings of the non-sectarian denominations of American Judaism.

                            If, then, the synagogue is the central institution in the American Jewish
                            community, it is in the interest of the total community to increase its
                            membership. No post is more important than to be president or rabbi or
                            educations director of a synagogue. To be sure, individual synagogues must be
                            revitalized, better staffed and more welcoming and new synagogues need to be
                            founded where few or none exist to serve a burgeoning population. But the task
                            cannot be done by local synagogues and their national movements alone. To grow
                            the seedbed of the community requires the deep involvement of the Federation
                            world.

                            I would like Federations to consider mounting a campaign to urge Jews to join
                            the synagogue of their choice, to embrace the notion that synagogue membership
                            is the identity card of Jewish citizenship. Only Federations can create the
                            climate in which affiliating with a synagogue becomes a personal obligation.
                            Our collective survival in the open society rests upon turning Hillel’s ancient
                            plea of “al tifrosh min ha-tzibbur, do not withdraw from the community” into
                            the supreme commandment of contemporary Jewish life. Imagine the power of the
                            total community if synagogue membership doubled to 82 percent. All ships in
                            harbor would be lifted by that rising tide. And toward that end, the nascent
                            Federation-synagogue partnership must move from episodic to systemic.

                            Beyond a sustained advertising campaign, I would propose the adoption of a
                            rhetoric that pays homage to the critical role of synagogue leadership.
                            Currently, Federations tend to relate to synagogues as minor league franchises
                            whose primary function is to groom players for the majors. Nothing is put back.
                            A large scale national fellowship program sponsored by the United Jewish
                            Communities for young people ready to prepare themselves in an accredited
                            school for the rabbinate, cantorate, Jewish education or communal service would
                            go a long way to burnishing the reputation of the synagogue, not to speak of
                            addressing the pervasive crisis in personnel. In making these recommendations,
                            I do not wish to slight the laudatory initiatives undertaken in recent years by
                            such pacesetter Federations as Boston, Detroit and New York. The urgency of the
                            hour simply calls for much more.

                            In this regard, it is noteworthy that Schechter culminated his communal career
                            in 1913 by founding an organization of Conservative synagogues, which he deemed
                            would be his “great bequest… to American Israel.” By then he had realized that
                            his Seminary, for all its revitalization and expansion, hung by a thread.
                            Without a solid base of vibrant synagogues, neither Conservative Judaism nor
                            its academi
                            • jewhaterexterminator Jewish Genetic Diseases 22.02.03, 18:14
                              Genzyme Genetics Expands Test Menu for Ashkenazi Jewish Genetic Diseases



                              Genzyme Genetics, a business unit of Genzyme General, announced today that it
                              has expanded its menu of tests for childhood genetic diseases found
                              disproportionately among people of Ashkenazi Jewish descent. The new test menu -
                              which now includes Mucolipidosis IV (ML IV) and Familial Dysautonomia (FD) -
                              allows Ashkenazi Jewish couples to determine if they are carriers of up to nine
                              fatal or debilitating genetic diseases. Each parent’s carrier status for all
                              nine diseases can be determined through a single blood sample.

                              Although the incidence of each of these diseases is relatively low across the
                              general population, there is an approximately one-in-five chance that an
                              Ashkenazi Jewish individual will be a carrier for one of them.

                              “We are proud to be the only commercial laboratory to offer such an extensive
                              test menu for genetic diseases found more commonly among the Ashkenazi Jewish
                              population,” said Mara Aspinall, president of Genzyme Genetics. “Our strong
                              commitment to high quality genetic counseling as an essential component of
                              testing gives patients and their doctors the insights they need to make
                              informed reproductive choices.”

                              Debilitating diseases included in the test menu include cystic fibrosis,
                              Canavan disease, Tay-Sachs disease, Bloom syndrome, Fanconi Anemia (Group C),
                              Familial Dysautonomia, Gaucher disease, Niemann-Pick Type A, and ML IV. The
                              American College of Obstetricians and Gynecologists currently recommends that
                              all expectant parents of Ashkenazi Jewish descent have carrier testing for
                              cystic fibrosis, Canavan disease, and Tay-Sachs disease, and many opt for more
                              extensive screening.

                              Each disease included in the Genzyme Genetics test menu is inherited in an
                              autosomal recessive fashion, which means that both parents must be carriers for
                              their child to be affected. There are nearly 6 million Ashkenazi Jewish
                              individuals living in the United States.

                              About the Diseases

                              Following is a brief description of the diseases covered in the panel: Tay-
                              Sachs Disease is a lysosomal storage disorder that results in the buildup of
                              lipids, and causes neurologic degeneration. In its infantile form, death occurs
                              by 5 years of age. Carrier frequency in the Ashkenazi Jewish population is
                              approximately 1 in 30.

                              Canavan Disease is an inflammatory disorder that affects the central nervous
                              system. Symptoms usually occur within the first few months of life and the
                              disease in fatal in early childhood. Carrier frequency in the Ashkenazi Jewish
                              population is approximately 1 in 40.

                              Cystic Fibrosis (CF) is characterized by pulmonary and gastrointestinal
                              manifestations of varying severity. Although symptoms vary, most individuals
                              with CF require lifelong medical care and experience reduced life expectancy.
                              The carrier frequency in the Ashkenazi Jewish population is approximately 1 in
                              26.

                              Gaucher Disease is a lysosomal storage disorder with varying severity among
                              the patient population. Children or adults may have anemia, enlarged liver and
                              spleen, nosebleeds, and bone fractures, and in its most severe and rare form,
                              the brain and nervous system are affected. Gaucher Disease can be effectively
                              treated through enzyme replacement therapy. The carrier frequency in the
                              Ashkenazi Jewish population is approximately 1 in 15.

                              Bloom Syndrome, a disorder of DNA repair, results in poor growth, immune
                              deficiency, sun sensitivity and a high susceptibility to cancer. Death from
                              cancer usually occurs before 30 years of age. The carrier frequency in the
                              Ashkenazi Jewish population is approximately 1 in 100.

                              Fanconi Anemia (Group C) usually presents in early childhood with anemia,
                              short height, and abnormalities of the heart. Patients also have an increased
                              risk of cancer, especially leukemia, and mental deficiency occurs in 25% of all
                              patients. The carrier frequency in the Ashkenazi Jewish population is
                              approximately 1 in 89.

                              Familial Dysautonomia (FD) is a disorder of the autonomic and sensor nervous
                              system resulting in variable symptoms including: insensitivity to pain, labile
                              blood pressures, frequent pneumonia, poor growth, and gastrointestinal
                              problems. Half of all patients with FD die by age 30. The carrier frequency in
                              the Ashkenazi Jewish population is approximately 1 in 30. Mucolipidosis Type IV
                              (ML IV), a lysosomal storage disorder, is a progressive neurologic disease
                              characterized by severe psychomotor delay and corneal clouding. Onset is
                              usually within the first year of life, and maximal developmental age is usually
                              15 months. The carrier frequency in the Ashkenazi Jewish population is
                              approximately 1 in122.

                              Niemann-Pick Disease (Type A) , also a lysosomal storage disorder, causes poor
                              growth in infancy, enlargement of the liver, and progressive mental and
                              physical deterioration. There is no treatment and death typically occurs by age
                              4 years. The carrier frequency in the Ashkenazi Jewish population is
                              approximately 1 in 90.

                              Genzyme Genetics is a leading provider of high quality genetic testing and
                              counseling services for patients and their physicians. Genzyme Genetics offers
                              comprehensive prenatal and cancer genetic testing services, supported by
                              innovative technology and a commitment to advancing the knowledge of patients
                              and health care professionals. Genzyme Genetics is a business unit of Genzyme
                              General.

                              Genzyme General develops and markets therapeutic products and diagnostic
                              products and services. Genzyme General has five therapeutic products on the
                              market, and a strong pipeline of therapeutic products in development focused on
                              the treatment of genetic disorders and other chronic debilitating diseases with
                              well-defined patient populations. Genzyme General is a division of the
                              biotechnology company Genzyme Corporation.

                              For more information call 508-872-8400.

                              • jewhaterexterminator Jewish-Catholic Dialogue Must Go On 22.02.03, 18:15
                                Jewish-Catholic Dialogue Must Go On



                                ADL's Vatican Newsletter published an interview with Cardinal Walter Kasper,
                                president of the Pontifical Commission for Religious Relations with Jews.

                                Cardinal Walter Kasper, who has served the Council and Commission as Vice
                                President since June 1, 1999, taking over the Presidency after his appointment
                                as Cardinal by the Pope in the February 21 Concistory in Rome.

                                A renowned German theologian, who some say might one day succeed Cardinal
                                Ratzinger as the keeper of the faith in the Roman Curia, he worked closely with
                                Hans Kung and Leo Scheffcyzk, as their Assistant at the Tuebingen Theological
                                Faculty in the 1960s, later becoming Professor of Dogmatic Theology and Dean of
                                the Faculty. He was named Bishop of Rottenburg-Stuttgart in 1989, and in 1991
                                became President of the Department of Foreign Affairs of the German Episcopal
                                Conference, and Vice President of the Commission for the Doctrine of the Faith.
                                In 1994, the Pontifical Council for Promoting Christian Unity (which he had
                                already served as Consultant) named him Co-President of the International
                                Commission for Catholic-Lutheran Dialogue. In 1998 he was named Consultant for
                                the Congregation for the Doctrine of the Faith, headed by Cardinal Ratzinger,
                                and the Pontifical Council for Culture, headed by Cardinal Poupard, and this
                                year, for the Congregation of Eastern Churches.

                                His studies and work reflect his deep theological concerns with ecumenism on
                                one hand, and with Judaism on the other. He holds deep convictions regarding
                                the unique relationship between Jews and Christians, in keeping with the flow
                                of post Vatican II Catholic thought. He is a kind of "renaissance man" with
                                truly catholic (small "c" in this case) interests, being a member of the
                                Heidelberg Academy of Sciences and the European Academy of Arts and Sciences.
                                He has a collection of international "honoris causa" PhD's to add to the two he
                                earned at the Tuebingen Theological Faculty.

                                In this interview, Cardinal Kasper presents a serenely optimistic account of
                                the present moment in Catholic-Jewish relations, reviewing some of the problems
                                and their solutions, focusing on the highly positive impact and aftermath of
                                Pope John Paul II's visit to Israel. Cardinal Kasper replaced Cardinal Edward
                                I. Cassidy.

                                In the illuminating interview Cardinal Kasper remarked: "I would say a series
                                of things have happened, and the balance is positive. First of all, I believe
                                the Pope's trip to Israel was of great importance in building bridges with the
                                Jewish people. Today, many Jews in Israel have a different view of the Catholic
                                Church than they had in the past.

                                "No doubt, the Dominus lesus document issued by the Congregation for the
                                Doctrine of the Faith, caused problems and produced a crisis of trust for our
                                Jewish partners. However, I believe that the article written by Cardinal
                                Ratzinger for the Osservatore Romano around Christmas time, helped to overcome
                                this - although Israel's Ambassador to the Holy See, Joseph Lamdan said that
                                there were some difficulties with the end of that article, which says, 'We will
                                pray that /God/ grant also the children of Israel a deeper knowledge of Jesus
                                of Nazareth, who is their son and the gift they have made to us. Since we are
                                both awaiting the final redemption, let us pray that the paths we follow may
                                converge.' "This prayer or hope expresses an eschatological outlook. It is not
                                to be interpreted as an attempt to missionize. I think there cannot be any
                                mission of Catholics towards Jews. The 'nations' who will convert, according to
                                the Gospel, are 'Goyim' not Jews."


                                • jewhaterexterminator A Journey Into the Past 22.02.03, 18:16
                                  A Journey Into the Past

                                  by Gad Nahshon

                                  Recently, Israelis learned that their younger generation are ignorant as the
                                  history of pre-1948 era. Some were shocked to find that some youngsters can not
                                  sing Hatikvah, the national anthem (written by Naphtali H. Imber in 1878).

                                  I happened to visit the Lehi Museum located on Abraham Stern Street
                                  (Florentin) Tel Aviv. (Many remember the old name of this street: Mizrachy B,
                                  because Abraham Stern, the founder-leader of Lehi, the secret underground of
                                  the Freedom Fighters of Israel, was murdered there in 1942 by British agents.)

                                  Abraham Stern is a legend today. Since 1942, the commanders of the Lehi were
                                  Yitzhak Shamir, Natan Yelin-Mor, and Dr. Israel Shieb. Inside the museum you
                                  can still visit the room in which Stern was murdered in cold blood. Many
                                  visitors come to this place. Also there are classes for Israeli teachers which
                                  were organized by Shulamit Livnat of the 'National College' and the teacher-
                                  instructor was Dr. Uri Milstein, Israel's distinguished military historian.

                                  Officially, this museum is under the supervision of the Museum Department of
                                  the Israeli Defense Ministry. From its official newsletter (Dr. Yoseph Kister,
                                  editor), we learn about other important museums which tell the story of the
                                  secret underground history of Israel. For example, Museum of the Prisoners of
                                  the Undergrounds in Acre (The Gallows), Museum Hahagana (Tel Aviv), Museum
                                  Haetsel (Irgun) in Tel Aviv, Museum Hapalmach (Tel Aviv), Museum Hashomer
                                  (Kibbutz Kfar Giladi).

                                  There are 11 museums dedicating themselves to our military-defense history.
                                  They are a must to everyone who wants to know how to counter the Arab
                                  propaganda. In process: the establishment of a special project of the history
                                  of the Israeli army (Tsahal) 1948 to present.


                                  • jewhaterexterminator US Presidents and the Jews 22.02.03, 18:17
                                    US Presidents and the Jews:
                                    From George Washington to George Bush

                                    By Tina Levitan

                                    Who was the first President to attend a synagogue service? To receive a Torah
                                    as a gift? To name a Jew to his cabinet?

                                    You'll find the answer to these and other curious queries in this non-partisan
                                    feature prepared by a lady who knows this subject well except who will be the
                                    first Jewish President of the United States.

                                    GEORGE WASHINGTON was the first President to write to a synagogue. In 1790 he
                                    addressed separate letters to the Touro Synagogue in Newport, RI, and to Mikveh
                                    Israel Congregation in Savannah, GA, and a joint letter to Congregation Beth
                                    Shalom, Richmond, VA, Mikveh Israel Philadelphia, Beth Elohim, Charleston, S.
                                    C., and Shearith Israel, New York. His letters are an eloquent expression and
                                    hope for religious harmony and endure as indelible statements of the most
                                    fundamental tenets of American democracy.

                                    THOMAS JEFFERSON was the fist President to appoint a Jew to a Federal post. In
                                    1801 he named Reuben Etting of Baltimore as US Marshall for Maryland.

                                    JAMES MADISON was the first President to appoint a Jew to a diplomatic post.
                                    He sent Mordecai M. Noah to Tunis from 1813 to 1816.

                                    MARTIN VAN BUREN was the first President to order an American consul to
                                    intervene on behalf of Jews abroad. In 1840 he instructed the U.S. consul in
                                    Alexandria, Egypt to use his good offices to protect the Jews of Damascus who
                                    were under attack because of a false blood ritual accusation.

                                    JOHN TYLER was the first President to nominate a U.S. consult to Palestine.
                                    Warder Cresson, a Quaker convert to Judaism who established a pioneer Zionist
                                    colony, received the appointment in 1844.

                                    FRANKLIN PIERCE was the first and probably the only President whose name
                                    appears on the charter of a synagogue. Pierce signed the Act of Congress in
                                    1857 that amended the laws of the District of Columbia to enable the
                                    incorporation of the city's first synagogue, the Washington Hebrew
                                    Congregation.

                                    ABRAHAM LINCOLN was the first President to make it possible for rabbis to
                                    serve as military chaplains. He did this by signing the 1862 Act of Congress
                                    which changed the law that had previously barred all but Christian clergymen
                                    from the chaplainry. Lincoln was also the first, and happily the only President
                                    who was called upon to revoke an official act of anti-Semitism by the U.S.
                                    government. It was Lincoln who cancelled General Ulysses S. Grant's "Order No.
                                    11" expelling all Jews from Tennessee from the district controlled by his
                                    armies during the Civil War. Grant always denied personal responsibility for
                                    this act attributing it to his subordinate.

                                    ULYSSES S. GRANT was the first President to attend a synagogue service while
                                    in office. When Adas Israel Congregation in Washington D.C. was dedicated in
                                    1874, Grant and all members of his Cabinet were present.

                                    RUTHERFORD HAYS was the first President to designate a Jewish ambassador for
                                    the stated purpose of fighting anti-Semitism. In 1870, he named Benjamin
                                    Peixotto Consul-General to Rumania. Hays also was the first President to assure
                                    a civil service employee her right to work for the Federal government and yet
                                    observe the Sabbath. He ordered the employment of a Jewish woman who had been
                                    denied a position in the Department of the Interior because of her refusal to
                                    work on Saturday.

                                    THEODORE ROOSEVELT was the first President to appoint a Jew to a presidential
                                    cabinet. In 1906 he named Oscar S. Straus Secretary of Commerce and Labor.
                                    Theodore Roosevelt was also the first President to contribute his own funds to
                                    a Jewish cause. In 1919, when he received the Nobel Peace Prize for his efforts
                                    while President to settle the Russo-Japanese War, Roosevelt contributed part of
                                    his prize to the National Jewish Welfare Board.

                                    WILLIAM HOWARD TAFT was the first President to attend a Seder while in office.
                                    In 1912, when he visited Providence, RI, he participated in the family Seder of
                                    Colonel Harry Cutler, first president of the National Jewish Welfare Board, in
                                    the Cutler home on Glenham Street.

                                    WOODROW WILSON was the first President to nominate a Jew to the United States
                                    Supreme Court. Standing firm against great pressure to withdraw the nomination,
                                    Wilson insisted that he knew no one better qualified by judicial temperament as
                                    well as legal and social understanding, confirmation was finally voted by the
                                    Senate on June 1, 1916. Wilson was also the first President to publicly endorse
                                    a national Jewish philanthropic campaign. In a letter to Jacob Schiff, on
                                    November 22, 1917, Wilson called for wide support of the United Jewish Relief
                                    Campaign which was raising funds for European War relief.

                                    WARREN HARDING was the first President to sign a Joint Congressional
                                    Resolution endorsing the Balfour Declaration and the Palestine Mandate
                                    supporting the establishment in Palestine of a national Jewish home for the
                                    Jewish people. The resolution was signed September 22, 1922.

                                    CALVIN COOLDIGE was the first President to participate in the dedication of a
                                    Jewish community institution that was not a house of worship. On May 3, 1925,
                                    he helped dedicate the cornerstone of the Washington, D.C. Jewish Community
                                    center.

                                    Continued...


                                    • jewhaterexterminator Protecting Religious Sites 22.02.03, 18:18
                                      Protecting Religious Sites



                                      The Appeal of Conscience Foundation and its founder, Rabbi Arthur Schneier
                                      applaud the passage by the United Nations General Assembly of a resolution that
                                      protects and preserves religious sites and cultural heritage around the world.

                                      Joined by a diverse group of religious leaders, the Appeal of Conscience
                                      Foundation, led a nearly decade-long educational initiative for the protection
                                      and preservations of religious sites around the world. The adoption of the UN
                                      Resolution for the "Protection of Religious Sites" condemns all threats and
                                      acts of violence against religious sites and calls upon governments to exert
                                      their utmost efforts to protect and preserve such sites.

                                      "Religious sites are part of the precious heritage of humanity. It is
                                      significant that this Resolution was adopted in the year 2001, designated by
                                      the United Nations as the Year for Dialogue Among Civilizations," said Rabbi
                                      Schneier.

                                      Rabbi Schneier continued, "An essential prerequisite of dialogue is respect
                                      for places of worship that are sacred to all faiths. Churches, mosques,
                                      synagogues, temples and shrines are an integral part of our culture and
                                      civilization. Today, the United Nations took a step to help restore faith in
                                      humanity."

                                      In December 2000, an Appeal of Conscience Foundation delegation met with the
                                      President of the General Assembly, Harri Holkeri, and presented him with an
                                      appeal to STOP THE DESECRATION OF HOLY SITES. Earlier today, UN Secretary
                                      General Kofi Annan, met with some of the signatories of the appeal, Rabbi
                                      Arthur Schneier, His Eminence Archbishop Demetrios, Primate of the Greek
                                      Orthodox Church, Imam Mohammad Mostafa Ibrahim Jumeiah, Director of Religious
                                      and Cultural Affairs of the Islamic Center of New York as well as His
                                      Excellency Archbishop Renato R. Martino, Apostolic Nuncio, Permanent Observer,
                                      Permanent Observer Mission of the Holy See to U.N. and ACF Trustee Reverence
                                      Dr. Fred Anderson of the Madison Avenue Presbyterian Church. They presented the
                                      Secretary General with a copy of the Appeal of Conscience appeal to STOP THE
                                      DESECRATION OF HOLY SITES and thanked him for his efforts on behalf of peace,
                                      religious freedom and tolerance.

                                      The Appeal of Conscience Foundation delegation at the UN General Assembly
                                      meeting also included the Very Reverend Papken Anoushian who will be
                                      representing His Eminence Archbishop Khajag Barsamian, Primate of the Diocese
                                      of the Armenian Church of America, and a representative of His Eminence
                                      Theodore Cardinal McCarrick of the Washington D.C. Diocese, both signatories of
                                      the Foundation's appeal.


                                      • jewhaterexterminator Our Dreams, Our Selves, Our God 22.02.03, 18:19
                                        Our Dreams, Our Selves, Our God

                                        By Rabbi Rafi Rank

                                        You wake up in the morning. You just had a dream. It has left you feeling
                                        unsettled, anxious, or edgy. And the worst of it is this-you can't remember the
                                        particulars. All that remains is the malaise it has evoked. The phenomenon of
                                        forgetting one's dreams is not uncommon. It has been variously explained as a
                                        form of repression or the effects of interference. Dreams may point to taboo
                                        aspects of life, so we repress such thoughts. Or, the simple pressures of
                                        waking up-dressing, eating, commuting-may be so distracting that our dreams
                                        fall by the wayside. Some argue that westerners are so trapped in the material
                                        world, they pay short shrift to their inner lives, and dreams are thus not
                                        given the attention they deserve.

                                        Pharaoh did not forget his dreams. But he didn't understand them either. For
                                        that, he needed an expert. Ironically, the only expert that could assist him
                                        was in prison: Joseph. Pharaoh frees him and asks for an interpretation of his
                                        dreams. Joseph does so and when Pharaoh finds Joseph's interpretation
                                        compelling, he advances him to the highest position in Egypt. Pharaoh actually
                                        renames Joseph: TzafiNAT PanEiah, which in Egyptian means-"God speaks; He
                                        lives." Was Pharaoh saying that Joseph was God's spokesperson or that via
                                        Pharaoh's own dreams, God spoke? Whatever Pharaoh actually meant, one thing is
                                        certain-Pharaoh did not dismiss his dreams as mumbo jumbo nor did he regard
                                        Joseph's interpretation as anything less than the word of God. Could God be
                                        speaking to us in our dreams? And could we, held captive by a very material
                                        world, be ignoring those divine messages? To the extent that our subconscience
                                        refuses to lie-tossing before us our fears, desires, and concerns-our dreams
                                        may be pointing to truths that we need to face. A dream which depicts the death
                                        of loved ones may not be a premonition of events to come, but it may challenge
                                        us to be more grateful for those closest to us. Dreams should be taken
                                        seriously but we will never understand them if we keep our curiosity about them
                                        locked in prison. Our inner lives are no less a part of us than our waking,
                                        conscious selves. In attending to our dreams and pondering their meanings, we
                                        may not become the vizier of a great empire, like Joseph, but we may grow in
                                        ways heretofore unimaginable. Should we dare to face our dreams, we may
                                        actually discover the voice of God whispering within us.

                                        • jewhaterexterminator Retrieving the Scepter 22.02.03, 18:19
                                          Retrieving the Scepter

                                          By Rabbi Rafi Rank

                                          The passivity that has historically characterized the Jewish people is
                                          certainly a design of the rabbis who were traumatized by the destruction of the
                                          Second Temple (70 CE) and the debacle of the Bar Kochba Rebellion (135 CE).
                                          Faced with a pagan regime that was unsympathetic to Jewish ideology or
                                          autonomy, Judaism had to be recreated for a temple-less and state-less people.
                                          The rabbinic plan included a turn to passivity and a rejection of militarism.
                                          The theory seemed to be that as long as we posed no threat to the ruling
                                          powers, we would diminish the chance of our being militarily decimated. The
                                          plan worked and we're alive today to prove it.

                                          Our inclination to lay low and never rock the boat probably kept Jews from
                                          committing sundry horrors which Christians, wielding unchecked political and
                                          religious authority, easily perpetrated. More importantly, the rabbis
                                          transformed Judaism into a portable religion independent of a temple or
                                          specific land. They nurtured within the people that love of knowledge and
                                          decency that made us valuable assets to many a Medieval regime. But passivity
                                          had its limitations, and the Medieval period proved that landless, unarmed
                                          people live without security, forever at the mercy of the ruling powers. We
                                          were exiled repeatedly, our property stolen, our loans went unpaid by powerful
                                          debtors that permitted us no recourse to courts, our women were raped, our
                                          leaders kidnapped, either ransomed for huge sums or murdered. The Shoah
                                          (Holocaust) was not a creation ex nihilo. It was the bottom of a moral pit, a
                                          pit that a hateful populace had been digging deeper and deeper for some 2000
                                          years, bottoming out in the death camps of Twentieth Century Poland.

                                          It is very difficult to change others. It is difficult enough to change
                                          ourselves. But in order to take control of the Jew hatred we so often face, it
                                          is we Jews who need to change. We need to assume a certain amount of
                                          responsibility for the existence of Jew-hatred. People hate us with immunity.
                                          This must stop. We must respond to Jew hatred in such a way that people will
                                          think twice before acting against us. But will we, as Jews, be able to do this
                                          and yet remain true to our sacred texts and heritage? I believe that the answer
                                          is yes.

                                          Leviticus 19:18 is a section of the Torah that prohibits vengeance or bearing
                                          a grudge. These are sacred mitzvot that we must observe. But responding with
                                          strength to hatred is not about vengeance. Our response to hatred is not about
                                          getting even. It is about exposing the fundamentally undemocratic, racist, and
                                          anti-western orientation of modern day anti-semitism. We must attack--verbally,
                                          financially, and legally--those social forces that would not only hurt Jews,
                                          but undermine the democratic society that has done so much for Jews and all
                                          other peoples. This is not about vengeance which is small mindedness and
                                          pettiness. This is about justice. Pursuing justice is mandated. Jews must do
                                          something today which historically we have failed to do until it is too late-
                                          recognize who are enemies really are and act decisively.

                                          Proverbs 15:1, is one of the most beautiful passages in all of Tanakh: "A
                                          gentle response allays wrath; a harsh word provokes anger." It is advice that
                                          works with people who may be angry, or hurt, or emotionally troubled, but who
                                          are fundamentally respectful and loving. As for people who hate your guts, a
                                          gentle response will only fan the flames of their hatred. In this week's
                                          parashah, Vayehi, Jacob addresses all of this children. And to Judah, the son
                                          after whom our people is named, he says: The scepter shall not depart from
                                          Judah, Nor the ruler's staff from between his feet; So that tribute shall come
                                          to him And the homage of people be his. (Genesis 49:10) When did we lose the
                                          scepter?

                                          Rabbi Akiba was a great figure in rabbinic history. He understood what his
                                          colleagues were advising when they advised passivity. But he thought the world
                                          of Bar Kochba and supported that rebellion passionately. It was, in the end, an
                                          ill-fated move. The timing was wrong. The odds were against us. And yet he
                                          acted with resolve and power because Rabbi Akiba knew that such strong
                                          principles and convictions contradicted nothing in Judaism itself. The power we
                                          must wield is certainly not as dramatic as Akiba's rebellion, but we must act
                                          with decisiveness and resolve, self-esteem, strength, assertiveness, and power.
                                          We can no longer walk this world like nebishes. The time has come to retrieve
                                          the scepter.

                                          • jewhaterexterminator Support for Israel Up Among American 22.02.03, 18:21
                                            National Poll Shows Support for Israel Up Among American Opinion Leaders




                                            Cupertino, CA and Washington, DC - After two years of bruising violence and
                                            negative images in the press, overall support for the State of Israel, long the
                                            target of terrorism in the Middle East, has increased by 19% among American
                                            opinion leaders. The poll was sponsored by the non-profit, ISRAEL21c and The
                                            Israel Project.

                                            Of those Americans with college or post-graduate education, who are also
                                            regular readers/viewers of a national newspaper, news magazine and or
                                            network/cable news shows with incomes of $75,000 or more, just over 50% of
                                            those polled in October identified themselves as supporters of Israel while
                                            only 12% said they supported the Palestinians in the conflict. The increase in
                                            support for Israel was significant: The 50% figure was up from 42% in July and
                                            represents a 19% increase.

                                            Furthermore, while 80% identify Israel as a democracy, its democratic form of
                                            government was now seen as the primary reason the US should support Israel by
                                            19%, up from 12% less than 3 months ago. Also given as primary reasons for US
                                            support of Israel are the shared fight against terrorism and Israel's ongoing
                                            role as an ally in the region. Particularly noteworthy was a significant jump
                                            in polling numbers in Washington, DC where those who say they have a "warm"
                                            feeling toward Israel increased 10 points - to 66% - since the April 2002
                                            survey. In fact, the percentage of Washington area opinion leaders who are
                                            favorable to Israel rose from a net positive of +36% to a net positive of +52% -
                                            an enormous jump in support.

                                            In Washington D.C., television ads highlighting the democratic practices of
                                            Israel, created by The Israel Project and supported by The American Jewish
                                            Committee, a prime sponsor of the earlier research, and Israel 21C, have been
                                            airing on CNN, MSNBC, and FOX since early September. The survey, conducted from
                                            October 17th to October 24th by noted pollster Stanley Greenberg of Greenberg,
                                            Quinlan, Rosner Research included 594 opinion formers nationally and an over
                                            sample of 209 opinion formers in Washington, DC, was completed under the
                                            auspices of The Israel Project.

                                            The poll also found that national opinion leaders overwhelmingly reject the
                                            idea of encouraging universities and others to divest their interests in
                                            companies doing business in Israel with 61% saying divestment is a bad idea and
                                            only 30% in favor. This is a hotly contested issue on a number of college
                                            campuses in the United States. "American support for Israel is on the rise,"
                                            said Zvi Alon, chairman of ISRAEL21c. "The poll shows that educated, well-
                                            informed Americans support Israel because of the democratic values and
                                            traditions shared by the two countries. It is good news indeed that this
                                            important group of Americans understand the opportunities and constraints a
                                            democracy such as Israel brings to the conflict."

                                            "In the past, people in the pro-Israel community accepted image problems as
                                            inevitable - like a hurricane on the move - and were resigned to just
                                            complaining about unfair perceptions of Israel," said Jennifer Laszlo Mizrahi,
                                            founder and president of The Israel Project. "However, this poll has
                                            demonstrated that common democratic values are a strong basis for true
                                            allegiance and friendship between Israel and America and that Israel is a true
                                            friend of America. America's opinion leaders understand the importance of
                                            Israel." "This poll shows the first movement in support of Israel in the
                                            Israeli-Palestinian conflict in two years," said pollster Stan Greenberg. "The
                                            directional shift amongst opinion elites in the Washington area is particularly
                                            significant. That Israel has emerged as a special democratic ally at this
                                            critical point puts Israel in a much stronger position in the United States."

                                            ISRAEL21c is a non-political, non-profit organization established in 2001 with
                                            a mission to focus media and public opinion on the 21st century Israel that
                                            isn't seen in today's headlines or news programs. ISRAEL21c seeks to highlight
                                            the Israel of high tech development and advanced medical research; the Israel
                                            that is a force for decency and democracy in the world. ISRAEL21c educates
                                            people on how Israel adds value to American life or how Israel shares the
                                            values that underpin American society. For more information see
                                            www.israel21c.org. The Israel Project works for the survival of Israel and the
                                            Jewish people through improving Israel's image in Democracies across the globe.
                                            Founded in March of 2002 by political consultant and pro-Democracy activist
                                            Jennifer Laszlo Mizrahi, The Israel Project is a non-partisan non-profit
                                            organization.


                                            • jewhaterexterminator In The Belly of Hate 22.02.03, 18:21
                                              In The Belly of Hate

                                              By Staff Reporter

                                              The following is the story about a unique new book Storm of Terror: A Hebron
                                              Mother’s Diary. Perhaps this is the first book, an account about heroic life, a
                                              outcry from the West Bank. Ivan R. Dee, publisher (Chicago, 2002) published
                                              this unique testimony of family life under siege, in the midst of bullets and
                                              bombs.

                                              What would it be like to live with terrorism day in and day out? To bury loved
                                              ones week in and week out? What would it be like to be an ex-American, raising
                                              five children in Hebron, miles from the West Bank of Israel? Living in the
                                              midst of violence, June Leavitt wrote her disturbingly candid diary, Storm of
                                              Terror: A Hebron Mother’s Diary. For the past two years she has seen and lived
                                              through unimaginable, and unceasing, terror. She has had to raise a family of
                                              witnesses - to gunnings, suicide bombers, failed peace processes, political
                                              blunders, and the escalation of Arab terrorism. Although Ms. Leavitt tries to
                                              keep herself sane in “a gyre of internal doubts and external turbulence,” this
                                              diary cannot gloss over the reality it describes.

                                              Storm of Terror begins with Rosh Hashanah in September 2000, the Jewish New
                                              Year, when Stage II of the Intifada broke out in Israel. Ms. Leavitt writes
                                              firsthand of the tragic events of the ensuing eighteen months, when the
                                              Palestinians opened up the arsenals of weapons that had been given them as part
                                              of the American-sponsored peace process, and began to use them against
                                              Israelis. Hundreds of Israeli mothers, fathers, and children were gunned down
                                              on the roads of Israel. Israeli soldiers, waiting for rides, were blown up by
                                              suicide bombers; buses filled with civilians went up in rockets of fire,
                                              leaving chars and cinders of tragedy. Ms. Leavitt and her family knew many of
                                              the victims. Her daughter was drafted into the army as a combat soldier in
                                              Hebron just as the Arab uprising began.

                                              June Leavitt was one of two children brought up in a well-off New York Jewish
                                              family. She writes of her brother and herself, “One child became a prominent
                                              real estate lawyer. For his weekend pleasure he bought a small estate far out
                                              on Long Island and for the other days of the week maintained an elegant
                                              bachelor apartment in the most fashionable district of Manhattan. The other
                                              became a settler in the West Bank of Israel. For years, to the disgrace and
                                              fear of her family, she has lived in the violence surrounding Kiriat Arba, a
                                              settlement near Hebron, with her husband and five children. No one can believe
                                              that this brother and sister came from the same mother and father. As children,
                                              raised in a wealthy neighborhood on Long Island, they romped in the same large
                                              house, ate the same steak, and went to the same posh summer camps.” With a keen
                                              sense of the political blunders that, parading under the banner of “Peace
                                              Accords,” caused the escalation of Arab terrorism and national trauma; with
                                              stirring references to biblical stories where the roots of the Arab-Israeli
                                              conflict may lie, Ms. Leavitt has written a poignant and powerful narrative.

                                              • jewhaterexterminator Sarah's Lesson On Laughter and Miracles 22.02.03, 18:22
                                                Sarah's Lesson On Laughter and Miracles

                                                By Rabbi Rafi Rank

                                                When our neighbors buy a new car, we don't necessarily rejoice with them in
                                                their new purchase. Of course, we don't begrudge them their happiness, but how
                                                happy can you be? It's not you're new car; it's theirs. And so it is when
                                                something of great fortune comes our way, our neighbors may only feel a tenth
                                                of the happiness that we ourselves are experiencing. This phenomenon is the
                                                basis of the rabbis' question about Sarah and her observation of how happy the
                                                world was when she gave birth. We read in the Torah, "Sarah said, 'God has
                                                brought me laughter; everyone who hears me will laugh with me'" (Genesis 21:6).
                                                Now granted, Sarah's case was a bit unique-she was 90 years old when she gave
                                                birth to Yitzhak. I would imagine that anyone hearing that would certainly
                                                laugh-for joy!-with Sarah. But the rabbis see an even greater miracle embedded
                                                in Sarah's words.

                                                The midrashic story is that when Sarah gave birth, barren women around the
                                                world gave birth, deaf mutes began to hear and speak, the blind began to see,
                                                and the mentally deficient regained their faculties. In other words, the
                                                miracle that Sarah enjoyed triggered an entire series of miracles that occurred
                                                that day, and so the entire world was laughing for joy. They heard of Sarah's
                                                miracle and were themselves blessed with a miracle, too.

                                                The birth of Yitzhak was a miracle for Sarah and Abraham. More importantly,
                                                the rabbis saw in his birth a miracle wrought for the entire world. Through his
                                                life, the possibility of tikkun (repair) of the whole world became possible.
                                                Judaism is the religion of the Jewish people, but it's truths may inspire the
                                                entire world. The very religion that is so often characterized as isolationist
                                                and parochial has the power to put many more people-Jews and non-Jews alike-on
                                                the path of righteousness. But people will only know how wonderful Judaism is,
                                                if they hear our laughter and our love of it, more often. And so Sarah teaches
                                                us how to repair the world and spread the eternal truths of Judaism: laugh
                                                louder and more frequently.


                                                • jewhaterexterminator Conversion in the Biblical Period 02.03.03, 05:10
                                                  Conversion in the Biblical Period
                                                  The Biblical Israelites had no concept of religious
                                                  conversion because the notion of a religion as separate from a
                                                  nationality was incoherent. The words "Jews" and "Judaism" did
                                                  not exist. Abraham was called an "ivri," a Hebrew, and his
                                                  descendants were known either as Hebrews, Israelites (the
                                                  children of Israel), or Judeans. These words are nationalistic
                                                  terms that also imply the worship of the God of Abraham.
                                                  While there were no "conversions," many non-Israelites
                                                  joined the Israelite community, often through marriage or
                                                  acceptance of the beliefs and practices of the community. In this
                                                  sense, assimilation is the earliest form of conversion. Abraham
                                                  and his descendants absorbed many pagans and servants into their
                                                  group, greatly increasing the size of the Israelite people.
                                                  After their journey into Egypt, their Exodus with the "mixed
                                                  multitude," and the receiving of the Torah on Mount Sinai, the
                                                  Israelites returned to the land of Israel. Once again, they
                                                  increased their numbers from among non-Israelite peoples, both
                                                  those who lived in Canaan (such as the Hittites, Hivvites,
                                                  Girgashites, Amorites, Perizzites, Jebusites, and others) and
                                                  those who entered the land.
                                                  Some of these foreigners, the nachri, remained apart from
                                                  Israelite society, apart from the ezrach, the native Israelite.
                                                  Some nachri, though, wished to join the Israelites. Such people
                                                  were given a new status, as gerim (Hebrew for "strangers"). A ger
                                                  would be taken to the holy mountain and there render the
                                                  necessary sacrifices.
                                                  Gerim often assimilated into the Israelite people by
                                                  intermarriage. For instance, pagan women who married Jewish men
                                                  automatically adopted their clan, and thus their religious views.
                                                  The marriages that resulted were seen as positive because pagans
                                                  would turn from idolatry to God through such marriages.
                                                  The gerim were permanent residents, but did not own land.
                                                  All non-Israelites who joined a family or tribe were to be given
                                                  equal rights and equal responsibilities, although the
                                                  participation in religious rituals developed in stages.
                                                  The Israelites were enjoined to love the gerim, for the
                                                  Israelites had been gerim in Egypt.
                                                  As Judaism attracted adherents, it became both useful and
                                                  necessary to explain the relationship between Jews and gentiles
                                                  within Jewish thought. For a full theory of Jewish universalism
                                                  to develop, the central Jewish understanding of God had to
                                                  undergo a maturation.
                                                  God was conceived in very early Jewish thought as a national
                                                  deity, protecting the Israelites in their land, aiding them in
                                                  their fights, freeing them from hunger, and generally providing
                                                  for the nation's sustenance. Misfortune--bad crops, illness--
                                                  could be overcome by offering a sacrifice to God. God was seen as
                                                  the exclusive Lord of the Israelites; they could worship no other
                                                  deity and God would protect no other people.
                                                  The concept began to change in the 800s B.C.E. The
                                                  Assyrians, desiring hegemony over the world, gave impetus to the
                                                  very idea of a single, unified world, an idea which transplanted
                                                  itself into an emerging Israel and was transformed into a
                                                  spiritual concept. It was such an idea that the prophet Amos (c.
                                                  751 B.C.E.) adapted when he asserted that God was not just the
                                                  God of the Israelites, but of all people, of the whole world.
                                                  Amos concluded that if the Jews were faithless, God could rescind
                                                  the covenant made with the Jews and give it to another people,
                                                  assuming the other people accepted God's commandments. Amos, of
                                                  course, preached a fidelity to the covenant that would insure
                                                  God's continuing favor. The startled Israelites heard from the
                                                  prophet that their God was independent of them and could exist
                                                  without them if they did not adhere to God's commandments.
                                                  Amos, the first universalist, could not fully comprehend the
                                                  implications of his own interpretation. He believed God could
                                                  enter into only one covenant at a time rather than entering
                                                  simultaneous covenants. Also, Amos could not conceive of Israel
                                                  worshipping God outside the land of Israel.
                                                  Amos's disciple Isaiah (c. 740-700 B.C.E.), also noting
                                                  Assyrian power, concluded that it, like Israel, was susceptible
                                                  to God's ethical teachings. This was a vital step for Jewish
                                                  universalism, for a critical connection had been made. Isaiah
                                                  concluded that if God is God of the whole world, not just Israel,
                                                  and if God had revealed divine laws at Mount Sinai, then it
                                                  follows that those laws must apply not just to Israel but to the
                                                  whole world.
                                                  One of the defining moments of Jewish history was the exile
                                                  of Jews from the land of Israel in 586 B.C.E. The exile had many
                                                  significant effects. It destroyed the tribal structure of the
                                                  Israelites. The severing of national identity from the overall
                                                  identity of the people made the religious elements of the people
                                                  paramount. The rabbinate based on scholarship replaced the
                                                  priesthood based on lineage, synagogues and academies replaced
                                                  the Temple, and Torah study and prayer replaced sacrifices. The
                                                  Israelites, a national people, became Jews, the followers of a
                                                  religion.
                                                  At some point, the prophet Jeremiah sent a letter to the
                                                  Babylonian exiles telling them to pray for the welfare of their
                                                  settlement in Babylon. The revolutionary theological change was
                                                  that Jeremiah, altering the views of Amos and Hosea, argued that
                                                  God could be worshipped outside the land of Israel.
                                                  Such an insight about God transformed not only the
                                                  theological views of the Israelites, but their view of gentiles
                                                  living outside the Holy Land. Just as the concept of a "portable
                                                  God" made it possible for Israelites to retain their identity
                                                  outside their promised land, so, too, did such a concept of God
                                                  allow for gentiles living outside the land to join the people not
                                                  by moving to the land of Israel, but by adopting the religious
                                                  views of the Jews. Non-Jews could join the Jewish people by
                                                  worshipping God, by renouncing their pagan ways, and by accepting
                                                  new beliefs.
                                                  Because in the exile gerim could no longer attach themselves
                                                  to the Israelites in the same way as had been done in the land of
                                                  Israel, the very notion of ger changed. Converts were termed
                                                  nilvim, those who attached themselves to God (Isaiah 56:3,6;
                                                  Esther 9:27; Zechariah 2:15; Isaiah 14:1) or nivdalim, people who
                                                  left the non-Jewish world to follow the holy law (Ezra 6:21).
                                                  But if worshipping God on foreign soil was possible for
                                                  Israelites, and gentiles could accept God anywhere, then it
                                                  followed that worshipping God was possible for all humanity in
                                                  every land. Only after Israel realized that God's laws were meant
                                                  for all humanity and that God could be worshipped by pagans
                                                  everywhere (that is, without having to move to the land of
                                                  Israel) could there arise the idea that the entire world could
                                                  follow God's laws. Armed with this insight, with Ezekiel's
                                                  statement that God wished to be worshipped by all people, and
                                                  with the already long-standing and potent belief that idolatry
                                                  was a sin, the Israelites needed only a few more steps before
                                                  they could realize the moral need for proselytizing.
                                                  The next step was a belief that God would punish sins. This
                                                  belief in divine retribution through resurrection, judgment, and
                                                  moral justice after death gave a moral compulsion to confront all
                                                  idolaters in order to release them from divine retribution. This
                                                  idea of retribution fueled the Israelites. "It provided
                                                  tremendous attractive power to missionary Judaism."
                                                  It was Deutero-Isaiah (c. 540 B.C.E.) who provided the last
                                                  necessary step for the Israelites to understand their mission.
                                                  Deutero-Isaiah asked the logical question: who would teach the
                                                  gentile nations about God, about divine truth? Who would make
                                                  humanity follow the moral laws of the covenant? Who would save
                                                  humanity from divine retri
                                              • jewhaterexterminator Mission 02.03.03, 05:08
                                                Mission
                                                The idea of religious mission is that the entire Jewish
                                                people, divinely chosen, having freely accepted an agreement with
                                                God that
                                                included missionary obligations, has the spiritual vocation to
                                                bear witness to Judaism, to bring God's universal moral message
                                                to all humanity by offering their faith, and to welcome converts
                                                who accept the particularities of the moral message.
                                                A central problem in understanding the nature of this Jewish
                                                mission is that the concept "mission" has multiple meanings and
                                                is often understood in a way not consonant with Jewish
                                                universalism.
                                                The term "mission" in ordinary language, for example, often
                                                means an active effort to approach people, frequently in foreign
                                                lands, and effect their religious conversion. Such "missionary"
                                                work has unfortunately included force, threats of force, and
                                                bribery as well as a variety of insistent, intrusive, deceitful,
                                                or unwanted attempts at persuasion. Some contemporary examples of
                                                such intrusive efforts include accosting strangers in public,
                                                going house-to-house to seek converts, or demeaning the religious
                                                legitimacy of other faiths.
                                                This concept of "mission" is totally at odds with the Jewish
                                                conception. This concept is one that distorted the original
                                                Jewish meaning of mission. The Jewish concept is opposed to any
                                                coercive, deceptive, or intrusive conversionary methods.
                                                Sometimes the word "proselytism" is used to differentiate the
                                                Jewish efforts from the non-Jewish efforts, but it, too, may be
                                                confusing if it is identified solely as a comparable Jewish
                                                effort to the non-Jewish sense of missionary work just described.
                                                "Proselytism" is useful, however, if it is understood in the
                                                specific ways Jews understood and performed their mission to
                                                offer Judaism and welcome converts.
                                                The Jewish concept of mission, derived from the covenant and
                                                developed over time, consists of: (1) bearing witness to the
                                                verities of Judaism; (2) conveying God's moral message to all
                                                people, a general obligation which eventually came to be
                                                understood more specifically as offering Judaism to interested
                                                gentiles; and (3) welcoming those gentiles who wish to convert.
                                                Witnessing means, in part, setting a moral example by
                                                following the particularities of Judaism. The Jews, in religious
                                                isolation, with a fence around the Torah, attempted to observe
                                                the 613 commandments in so exemplary a fashion that their pattern
                                                of living would serve as a living model of righteous spiritual
                                                possibilities. Abiding by their faith, Jews were sometimes forced
                                                to face death rather than renounce their religion. For example,
                                                if a Jew were to have to choose between death and committing an
                                                act involving idolatry, murder, or sexual immorality, death,
                                                Kiddush Ha-Shem, the sancticfication of the [Divine] Name, was to
                                                be chosen. Kiddush Ha-Shem is the ultimate act of witnessing.
                                                A distinction needs to be drawn between passive and active
                                                witnessing. Passive witnessing focuses on religious activity
                                                internal to one's own faith community and essentially ignores, or
                                                tries to block out, all other communities. At various times in
                                                Jewish history, usually times characterized by Jewish military
                                                and political weakness, the passive witnessing aspect of mission
                                                has been seen as the exclusively required obligation of mission.
                                                Those who saw passive witnessing as completely fulfilling
                                                the obligations of mission believed, for example, that no effort
                                                was required to convert gentiles because at the end of time when
                                                the messiah comes all people would come to God without a specific
                                                conversionary effort.
                                                In contrast to such a passive understanding of "witness,"
                                                Jewish universalists believe that the idea of "witness" is more
                                                active and that performing the mission requires additional
                                                activities on the part of the Jewish people.
                                                Jewish universalists point out that a witness must testify
                                                both by word and action, and not just serve as a moral model.
                                                Thus, to use the same example, it is certainly clear from
                                                Rabbinic literature, that at the end of time, converts would come
                                                to Judaism. In the Talmud, Rabbi Jose ben Halafta (Avodah Zarah,
                                                3b) and Rabbi Simeon ben Elazar (Berakhot, 57b) note that in
                                                messianic times converts will acknowledge the Lord. Rabbi Ammi
                                                (Avodah Zarah, 24a,b) makes it clear that converts will be gladly
                                                received. However, Jewish universalists draw a distinction
                                                between the belief that at the end of time non-Jews will come to
                                                God and so it is not necessary to do anything now (passive
                                                witnessing), and having such a belief coupled with a continuing
                                                belief in the covenantal obligation to act now to offer Judaism
                                                to non-Jews rather than just wait (active witnessing).
                                                Jewish universalists believe that passive witnessing fails
                                                to meet the full obligation of mission because the passivity is
                                                an implicit argument for a retreat from history and for moral
                                                quiescence. It is a morality of powerlessness. It is an assertion
                                                that waiting is a political act. Waiting, however, does not serve
                                                to prepare a people for history's tragedies, much less to prevent
                                                them. Indeed the morality of powerlessness may be relatively
                                                easy, and an inadequate statement of the complete religious ideal
                                                of Judaism. Seeking self-perfection is a significant activity,
                                                but seeking only one's own moral perfection while waiting for
                                                others to act on their own with no effort to help them is an
                                                inadequate effort. If the efforts to help are uncoercive, failure
                                                to help may even be considered immoral. It may even violate the
                                                Biblical injunction against allowing a "blind" person to fall
                                                into a trap.
                                                Waiting has been an historical failure. Such a retreat from
                                                history, such waiting, was exactly the attitude that for so long
                                                opposed, and, in some circles, continues to oppose, the Zionist
                                                enterprise. Jewish universalists point out that Jewish history is
                                                replete with proof that passive witnessing has been an
                                                indadequate response to life. Of course, in a post-Holocaust age,
                                                the calculations of the results of passivity are painfully easy
                                                to tabulate. The numbers of the dead and damaged are a permanent
                                                part of Jewish history. The Holocaust forever delegitimates
                                                powerlessness and passivity as a Jewish political choice.
                                                Passivity has also been a failure in its assertion that if
                                                Jews act as spiritual models, gentiles will emulate that model.
                                                The historical legacy of the non-Jewish confrontation with Jewry
                                                makes it unlikely that even a perfect but passive Jewish people
                                                will be regarded as a pattern to follow. The world has not
                                                emulated the Jews, but has, instead, seen passive Jewish
                                                witnesses as small in number, weak in political power, and
                                                unorganized for communal self-defense; in short, as perfect
                                                victims.
                                                Pre-messianic human efforts toward repairing the world imply
                                                activity rather than simply hoping that others will follow one's
                                                moral example (particularly when accompanied by powerlessness),
                                                or simply waiting for the messiah. Passive waiting for messianic
                                                redemption is an unwarranted self-curtailment of the divine
                                                mission. Waiting is an abandonment of the Jewish covenantal
                                                obligation.
                                                Those who argue for passive witness can dismiss history,
                                                asserting that a final judgments about the efficacy of passive
                                                witnessing can only come at the end of time. Such an argument, by
                                                definition, cannot, before the end of time, be proved wrong.
                                                However, its strength as a s view of Judaism is suspect precisely
                                                because it focuses on the end of time rather than on the more
                                                authentically Jewish focus: the here and now. Additionally, it
                                                dismisses reality when such a dismissal has historically caused
                                                Jews so much pain.
                                                It does need to be said, however, that passive waiting was
                                                prudent for Jews for much of their history because of actual and
                                                potential persecution for expressing their views or welcoming
                                                converts. Passivity s
                                                • jewhaterexterminator PART THREE: JEWISH UNIVERSALISM TODAY 02.03.03, 05:11

                                                  PART THREE: JEWISH UNIVERSALISM TODAY

                                                  A. Jewish Universalism and Other Reasons for Welcoming Converts
                                                  Converts are welcome into Jewish life for a variety of
                                                  reasons. While the religious foundations for such welcoming are
                                                  provided by Jewish universalism, it is important to note that
                                                  Jewish universalism is completely compatible with the wide
                                                  variety of other reasons for welcoming converts. In a crucial
                                                  sense, because Jewish universalism is by definition all-
                                                  embracing, it can find room within it for all these reasons. In
                                                  general, the major reasons, beyond the strictly religious, why
                                                  Jews welcome converts include to prevent intermarriage, for
                                                  demographic self-defense, and for social, educational, and
                                                  ethical reasons.



                                            • jewhaterexterminator Intermarriage and Conversion 02.03.03, 05:12
                                              . Intermarriage and Conversion
                                              Most of the current discussion about conversion takes place
                                              in the context of a discussion of intermarriage, that is marriage
                                              between a born Jew and an unconverted gentile. This is so because
                                              intermarriage has emerged as a crucial challenge to American
                                              Jewish life. Additionally, more than 90% of those converting have
                                              a Jewish romantic partner, either in a marriage or other
                                              relationship.
                                              In part, it is unfortunate that discussions of conversion
                                              normally only accompany discussions of intermarriage. Such a
                                              restriction distorts conversion's place in Jewish thought and in
                                              Jewish history. Nevertheless, the fact of increased conversion
                                              because of romantic motives has made the subject a vital one for
                                              the Jewish community. While Jewish universalism sees conversion
                                              as a subject logically independent of discussions of
                                              intermarriage, it is important to point out that Jewish
                                              universalism is compatible with the view that conversions are
                                              valuable in preventing intermarriages.
                                              Jewish universalists believe that one of the ways to prevent
                                              an intermarriage is to have the non-Jewish partner convert prior
                                              to the marriage. This isn't the first defense against an
                                              intermarriage, but it is one defense.
                                              Intermarriage is one of the most obvious social problems
                                              facing American Jewry. There are extremely wide variations even
                                              among experts trying to determine how much intermarriage there
                                              is. One authoritative recent estimate was made in the Council of
                                              Jewish Federations 1990 National Jewish Population Survey,
                                              released in June, 1991. The CJF Survey showed that 52% of Jews
                                              who had married since 1985 took unconverted gentiles as their
                                              spouses. This figure compares to 9% in 1964. Beyond the startling
                                              increase, the additional troubling finding was that 41% of the
                                              children of intermarriages were being raised as Christians and
                                              31% raised with no religion.
                                              It is obviously vital for Jewish survival that Jewish
                                              efforts to oppose interdating and intermarriage continue. Jewish
                                              education, home observances, and family emphasis on preventing
                                              interdating and intermarriage are crucial. Conversionary efforts
                                              either after a couple plans to wed or after the wedding has taken
                                              place are not substitutes for basic efforts to prevent an
                                              intermarriage; on the contrary, conversionary efforts are made
                                              when the traditional efforts to inhibit intermarriage have
                                              failed. When an intermarriage is about to occur, despite
                                              educational and other efforts to prevent it, it is better for
                                              Jewish communal survival for the non-Jewish spouse to convert
                                              than not to convert. For example, in one recent study, 3 out of 4
                                              children of a conversionary marriage (a marriage between a born
                                              Jew and a born gentile who converted to Judaism) had a Jewish
                                              identity. Such findings cohered with the research of Egon
                                              Mayer's well-known study of the children of intermarriage.
                                              While the range of participation in Jewish life varies, it is
                                              clear that long-term communal survival is affected very
                                              positively if the prospective partner in what would otherwise be
                                              an intermarriage converts.
                                              Some in the Jewish community believe that welcoming converts
                                              actually encourages intermarriage. There is, however, empirical
                                              evidence to show that this is not the case. It is very hard to
                                              convert to Judaism in Great Britain and South Africa. The
                                              Argentinean Jewish community has banned all conversions for the
                                              past fifty years. Yet, there has been a rapid rise in mixed
                                              marriages in all these countries. A more lenient attitude toward
                                              conversions would not have increased or lowered the rate of mixed
                                              marriage, but there would have been an increase in the number of
                                              Jews and a decrease in the raw number of mixed marriages. In the
                                              United States since 1985 the intermarriage rate has risen
                                              dramatically while at the same time the conversion rate has
                                              dropped dramatically.
                                              In the early 1980s, anywhere between 30-40% of gentiles
                                              involved with a Jew converted, before or after marriage (often
                                              before the birth of a first child). However, the CJF study
                                              confirms other data that a conversion has taken place in only 5%
                                              of marriages since 1985 between someone born Jewish and someone
                                              born gentile. The CJF study adds that there are 185,000 people
                                              who are Jews by Choice (70% of whom have formally converted to
                                              Judaism and 30% of whom follow Jewish practices but have not
                                              formally converted), but 210,000 Jews who have converted to
                                              another religion. Many of the reasons for the increase in
                                              intermarriage were discussed in the previous section. For
                                              example, intermarriage is widely accepted; the CJF study
                                              confirmed that 87.5% of Jews would accept the marriage of their
                                              child to a gentile.
                                              Conversions came about most often because the non-Jews
                                              believed both their would-be or actual spouse and that spouse's
                                              parents wanted such a conversion to take place. The fact is,
                                              though, that only a small percentage of non-Jews marrying Jews
                                              are requested by spouse, in-laws, a rabbi, or the Jewish
                                              community to convert. Overcoming the shyness and reluctance to
                                              discuss the issue by all concerned is evidently one major step
                                              toward increasing the number of those who wish to convert. There
                                              is a very large audience of potential converts. Efforts to reach
                                              that audience will be crucial in determining the Jewish identity
                                              of the future generations of many young people.



                                        • jewhaterexterminator The Nation of Israel 02.03.03, 05:09
                                          The Nation of Israel
                                          The role of the nation of Israel in accomplishing the Jewish
                                          mission is vital. It is possible, mistakenly, to consider the re-
                                          establishment of Israel as a triumph of Jewish particularism over
                                          universalism, as focusing on concentrating Jews in a limited
                                          physical space with nationalistic aspirations, rather than having
                                          Jews throughout the world as potential teachers with religious
                                          aspirations, as, in brief, inimical to the Jewish mission. On
                                          this reading the tragic dispersion of Jews remained useful even
                                          after two millennia punctuated by persecution.
                                          In fact, though, Jewish nationalism is a central component
                                          of Jewish universalism; the nation of Israel accelerates Jewish
                                          universalism rather than putting a brake on its development.
                                          Zionism has transformed the perception of Jews by non-Jews.
                                          Through much of the history of the last two millenia, Jews were
                                          seen not just as apostates, or outsiders, and generally inferior
                                          to gentiles. History itself--the absence of Jewish political and
                                          military strength, the dispossession and dispersion--was seen as
                                          confirming religious and racial prejudice. This view had a
                                          profound effect on the Jewish mission in significant ways. A
                                          powerless minority is not an attractive group to join and the
                                          mission had to be postponed because to carry it forth meant
                                          persecution, death both for the Jews who did the converting and
                                          for those they converted, and punishment of the entire Jewish
                                          community. The reality of Israel frees the Jewish people to turn
                                          again to their mission with the physical security necessary for
                                          resumption.
                                          Israel's re-birth has changed gentile perceptions, and can
                                          change them even more. History has not forsaken the Jews after
                                          all. It was their exile and not their sovereignty that was
                                          ephemeral. A people who could pull off such a miracle as national
                                          re-birth after two thousand years is a much more attractive
                                          people to join.
                                          Indeed, the religiously sensitive could easily interpret
                                          that re-birth as proof of God's intervention; God continues to
                                          choose the Jews. Such a religious interpretation coheres as well
                                          with passages in the Bible that some people interpret as
                                          prophetic. In many of the most crucial prophetic passages, such
                                          as Isaiah, 2:2, the nations come to Zion to worship God. That is,
                                          the universal mission seems to be possible only when Jerusalem--
                                          Zion--is under Jewish sovereignty. The revival of Israel makes
                                          such a prophecy presently possible.
                                          The very reality of Israel's re-birth also revives the
                                          Jewish spirit, a spirit that was warped but miraculously intact,
                                          savaged but still alive, stymied in its attempts to redeem the
                                          world but still chosen to do so. Jewish history is vindicated for
                                          Jews as well. Such a vindication is inherently energizing,
                                          unleashing emotional wellsprings that burst when so stunningly
                                          verified by reality. The necessary psychological preconditions to
                                          allow for re-establishing the universal mission could have come
                                          about only after the establishment of Israel. The pride,
                                          confirmation of purpose, and confidence unleashed by Zionism are
                                          available for the resumption of the Jewish mission.
                                          Equally, Israel's re-birth makes it more difficult to accept
                                          the triumphalist assertions of non-Jewish religions that
                                          Judaism's glories were in the past and were superceded by
                                          subsequent religious developments. After Zionism, Jews (and
                                          gentiles) can no longer see Judaism as vestigial, as an
                                          historical fossil, as allowed to live simply to testify to the
                                          superiority of its successors.
                                          A missionary activity needs a spiritual center to point to,
                                          a place where the heritage vibrates with life and growth, a model
                                          of the spiritual shaped in the concrete forms of the actual.
                                          Israel was to be a light to the nations. A light needs a standing
                                          place. A holy nation must be a nation. It is no accident that the
                                          most successful missionary moment in Jewish history was during
                                          and just after the Second Temple when Jews had political control
                                          of their ancient homeland. The control, however, was more than
                                          political. A nation allows for communal self-defense, for the
                                          orderly transmission of its heritage. The buoyant effects of
                                          Israel's revival have not only been defensive--a haven for
                                          persecuted Jews and a greater security for world Jewry--or
                                          psychological--a more profound--a more profound self-respect
                                          among Jews from seeing the re-kindling of the ancient fires of
                                          glory. The effects are also spiritual; after Israel, the Jewish
                                          people is poised to revive its covenantal obligation to offer
                                          Judaism to the world. Restored to their ancient glory, seen by
                                          the world as miraculously saved, the Jews after Israel can return
                                          to their historic concern for redemption.
                                          Many Jewish thinkers have recognized this. From its earliest
                                          modern conception, Zionism was never seen as a nation just meant
                                          to have particular meaning for Jews. The Jewish State as haven
                                          was also to be the nourisher of the Jewish spirit and the model
                                          for non-Jews. Moses Hess, the brilliant precursor of Zionism,
                                          wrote: "The Jewish people will participate in the great
                                          historical movement of present-day humanity only when it will
                                          have its own fatherland." . Theodor Herzl, the founder of
                                          Zionism made this explicit. "We ourselves will use and carry on
                                          every new attempt in our Jewish land; and just as we shall
                                          introduce the seven-hour days as an experiment for the good of
                                          humanity, so we shall proceed in everything else in the same
                                          humane spirit, making of the new land a land of experiments and a
                                          model state.". The final goal of establishing a model state was
                                          clearly stated by David Ben-Gurion. "The renaissance of Israel
                                          did not and does not consist merely of the establishment of
                                          state-national instruments for the Hebrew nation; but it will
                                          express its fullest and highest form in the revelation of its
                                          eternal spirit and the fulfillment of its historic mission in
                                          redeeming mankind."
                                          This idea of mission was particularly important in Martin
                                          Buber's conception of Zionism, which was a vision in contrast to
                                          the more politically explicit vision of Herzl and Ben-Gurion.
                                          Buber did not see how the political was a necessary part of the
                                          spiritual. Nevertheless, he did see that "Israel is the
                                          foundation stone and solid basis of the messianic building of
                                          humanity."
                                          Of course, Zionists more closely attached to the religious
                                          community than Herzl or Ben-Gurion or more attached to
                                          traditional Judaism than Buber had similar views. Rabbi Samuel
                                          Mohilever, in his message to the First Zionist Congress, stressed
                                          the concern Jews felt about achieving good for all humanity.
                                          Rabbi Abraham Isaac Kook wrote: "To regard Eretz Yisrael as
                                          merely a tool for establishing our national unity--or even for
                                          sustaining our religion in the Diaspora by preserving its proper
                                          character and its faith, piety, and observances--is a sterile
                                          notion; it is unworthy of the holiness of Eretz Yisrael. A valid
                                          strengthening of Judaism in the Diaspora can come only from a
                                          deepened attachment to Eretz Yisrael. The hope for the return to
                                          the Holy Land is the continuing source of the distinctive nature
                                          of Judaism. The hope for the Redemption is the force that
                                          sustains Judaism in the Diaspora; the Judaism of Eretz Yisrael is
                                          the very Redemption."
                                          Because of Israel's central role in Jewish universalism,
                                          support of Israel--politically, economically, and in other ways--
                                          is an important activity for Jewish universalists. Jewish
                                          universalism is not simply, after all, a relgious interpretation
                                          of conversion, but an interpretation of Judaism, and, as such,
                                          has analyses of all segments of Jewish life including such
                                          central ones as Israel.
                                          Jewish universalists see Israel as indispensible as the
                                          world looks to its final goal: redemption.

                                    • jewhaterexterminator Redemption 02.03.03, 05:09
                                      Redemption
                                      Jewish universalists claim that God's ultimate aim is the
                                      redemption of humanity. Redemption means the reconciliation of
                                      God and humanity, a reconciliation that will alter the
                                      relationship from the current one of Godly disappointment with
                                      the moral behavior of people to relief that the promise of human
                                      moral potential had been fulfilled, thereby justifying and
                                      sanctifying the original creation of humanity and simultaneously
                                      providing the ultimate meaning to the human enterprise.
                                      Redemption is often put in eschatological terms. In this
                                      sense, redemption will result in the Kingdom of Heaven, a state
                                      of perfection in the world, when humans will be released from sin
                                      and suffering and human beings will conform freely to God's moral
                                      teachings. The concept of such a Kingdom of Heaven is joined in
                                      traditional Jewish thought with the concept of a messiah, a human
                                      anointed by God to rule over this Kingdom.
                                      From the point of view of humanity, the goal of such
                                      redemption is clear: the spiritual transformation of humans to
                                      effect the reconciliation. Such a transformation requires that
                                      humans, who have a direct effect on redemption, and can advance
                                      or retard it by their actions, choose to be moral. Jewish
                                      universalists believe humans have the free will and moral
                                      strength to act morally. This "prophetic eschatology," in Martin
                                      Buber's phrase, is what will transform people. That freely-
                                      chosen spiritual transformation will lead humans to adhere to the
                                      ethical monotheism of Judaism. Humanity will achieve unity, an
                                      achievement which will result in the end of war, the eradication
                                      of hatred, the banishment of all injustice, the cessation of
                                      strife, the deliverance from fear, the halt to oppression against
                                      the powerless. Instead, the world will be at peace; justice will
                                      prevail; humans will treat each other with love as they worship
                                      the one true God.
                                      The goal of Jewish history, the Kingdom of God, provides a
                                      destination for the mission. The way to know that the Jewish
                                      mission is succeeding, that it is going in the right direction in
                                      its mission, is to be a witness for Judaism, to offer it, and to
                                      attract and welcome converts.
                                      Such a conversionary endeavor would be a re-introduction of
                                      a neglected facet of Jewish history, rather than an historical
                                      novelty. The theological reasons for welcoming converts would be
                                      undermined if it were not for the validating intensity and scope
                                      of Jewish conversionary activity in its earlier history, the
                                      forced retreat from that activity, and the beginnings of its
                                      return.



                                    • jewhaterexterminator Demographic Reasons 02.03.03, 05:13
                                      Demographic Reasons

                                      a. Welcoming converts will provide a demographic self-defense
                                      stemming the Jewish population decline in the United States.

                                      One main reason that intermarriage is so troubling is that
                                      it is a major contributing factor to an overall demographic
                                      decline. The Jewish population in the United States is declining
                                      relative to the rest of the population. The highest percentage of
                                      Jews compared to the general American population came in the
                                      1930s. In 1937, Jews constituted 3.7% of the U.S. population. By
                                      1977, that had dropped to 2.7%. By 1990, the estimated 5,981,000
                                      American Jews constituted 2.4% of the population. The CJF study
                                      was even more dire, estimating that there are only 4.3 million
                                      religious Jews, making up 1.9% of the U.S. population. The CJF
                                      study does point out, though, that if secular Jews are added, the
                                      Jewish population jumps to 5.5 million (or about 2.2% of the
                                      total American population) and if people of Jewish heritage (e.g.
                                      converts to Christianity and others) are included, the number
                                      goes to 6.6 million. When considering long-term Jewish survival,
                                      though, the core Jewish community seems both small and shrinking.
                                      Various reasons have been suggested to explain the shrinking
                                      American Jewish population. The most cited reason, in addition to
                                      intermarriage, is the declining Jewish birth rate.
                                      There has been considerable debate among Jews about the
                                      purported low Jewish birth rate. On one side of the debate are
                                      those, the "pessimists," who claim that the Jewish birth rate is
                                      about 1.5 children per American Jewish family, considerably below
                                      the 2.1 children needed to replace the population. Adherents of
                                      this view point to a variety of demographic studies in the 1960s
                                      and 70s, especially the National Jewish Population Study (NJPS)
                                      of 1970-71 to prove their point. They warn that the negative
                                      Jewish population growth will have extremely serious and profound
                                      consequences.
                                      These pessimists see the low Jewish birth rate as only part
                                      of a pattern of demographic danger that must be seen against the
                                      backdrop of increased assimilation and intermarriage.
                                      Additionally, American Jewry has a population that will continue
                                      to decline proportionately to the general American population.
                                      Such a decline will be accelerated by the fact that the median
                                      age for American Jews (about 37) is higher than the median age
                                      for American non-Jews (about 28) and by the fact that the Jewish
                                      population is geographically dispersing and losing some of the
                                      density that a population needs to grow.
                                      Not only too few Jews, but too few Jews in one place,
                                      imperils group survival. The result of this social confluence is
                                      the diminishing of Jewish numbers. In 1930, for instance, 68% of
                                      the American Jewish population was concentrated in the Northeast.
                                      Only 12% lived in the South and West, with the remainder in the
                                      Midwest. By 1990, 22% lived in the South while 23% lived in the
                                      West. The concentration in the Northeast had dwindled down to
                                      44%. The result of this has been increased mobility and decreased
                                      Jewish identity.
                                      The pessimists conclude that such a diminished population
                                      imperils the communal infrastructure, making it more difficult,
                                      for instance, to raise funds for needy institutions and
                                      individuals, find volunteers for worthwhile activities, aid
                                      Israel, aid captive Jews, fight anti-Semitism, maintain political
                                      influence, provide a market for Jewish literature, art, and
                                      music, and provide for all the other elements that make for a
                                      community's survival.
                                      For the pessimists, and others in the Jewish community, it
                                      is a simple but overlooked truism that there can be no Jewish
                                      community without a "critical mass" of people who identify as
                                      Jews.
                                      The "pessimist" mentality has a survivalist dimension. This
                                      mentality was molded by persecutions, forced conversions,
                                      pogroms, torture, physical assault and murder. The survivalist
                                      mentality was seared forever into the Jewish consciousness by the
                                      Holocaust. The Holocaust showed how dangerous Jewish weakness
                                      could be when it confronted a powerful evil. The antidote to such
                                      weakness was seen to be national security in Israel and a united
                                      Jewish community throughout the world. For those with a
                                      survivalist mentality, the loss of six million Jews, two million
                                      of whom were children, made the need for Jewish babies not only
                                      necessary for survival, but a political act in direct defiance of
                                      Hitler's physical genocide. Each new Jewish baby denied Hitler
                                      his "posthumous victory."
                                      The majority of Jews and Jewish leaders are demographic
                                      pessimists. Their vision of despair has made them focus on
                                      various ways to increase the Jewish population. There have been
                                      frequent calls for an increase in Jewish births, but, so far,
                                      Jewish families do not seem to have heeded that call. The reasons
                                      that such a call has not been heeded are well-known: housing is
                                      very expensive, double incomes are often required to maintain a
                                      decent living standard and send students to college, and fewer
                                      Jews seem to regard homemaking as uniquely central to the Jewish
                                      woman's self-definition or as an acceptable life occupation.
                                      Indeed, as many as 75% of American Jewish women between the ages
                                      of 25 and 44 may be in the labor force.
                                      There are professional Jewish demographers and social
                                      analysts who disagree with this pessimistic view. The "optimists"
                                      argue that the NJPS was flawed. Most crucially, they base their
                                      case on the argument that Jewish women are having babies later in
                                      life and that the real birth rate is about at the 2.1 replacement
                                      level. Furthermore, they point out that many factors affecting
                                      American Jewish demography are unknown. How many Jews will never
                                      marry? How many Jews will intermarry? How much assimilation will
                                      take place? How many non-Jews will convert to Judaism? How much
                                      Jewish immigration will there be to the United States from such
                                      places as the Soviet Union?
                                      The most interesting aspect of this argument is that the
                                      most optimistic view is that the Jewish population will remain
                                      stable. The misleading aspect of such a conclusion is that it
                                      ignores the relationship between the Jewish population and the
                                      general population. That is, even if marriage rates are such that
                                      birth rates are at replacement level, and even if the current
                                      lackluster conversion efforts increase the number of conversions
                                      to offset intermarriage, and immigrants replace an aging
                                      population, Jews will still decline proportionately in the
                                      general American population.
                                      Jews are at worst losing numbers and at best replacing
                                      themselves but decreasing compared to the rest of the population.
                                      Communal survival calls for an increase in the Jewish population,
                                      not a decrease or even merely a stability with a loss of
                                      proportional equality. This is so not just because of the numbers
                                      needed for a community but also because the proportion of the
                                      Jewish population affects the way Jews form their identity as
                                      part of a minority in America.
                                      A minority group is often understood as a small group within
                                      a larger group that stands apart from the larger group.
                                      Additionally, a minority group may be understood not merely from
                                      a demographic but from a political point of view. A minority
                                      group, in this political sense, is one that is subordinate to the
                                      more powerful group (using such criteria as access to positions
                                      of political and economic power). In addition, it is possible to
                                      speak of an ideological minority, that is a group in a society
                                      whose fundamental world view is, in some crucial way, at variance
                                      with the world view of the majority.
                                      Jewish history in the Diaspora has been principally
                                      characterized by minority status both in terms of being a small
                                      minority and in terms of subordination and often in terms of
                                      ideology as well. Worse yet, the minority status has continued
                                      for so long that it has co
        • jewhaterexterminator The Palestinian people does not exist 17.01.03, 23:44
          From their own mouth: "The Palestinian people does not exist"
          "The Palestinian people does not exist. The creation of a Palestinian state is
          only a means for continuing our struggle against the state of Israel for our
          Arab unity. In reality today there is no difference between Jordanians,
          Palestinians, Syrians and Lebanese. Only for political and tactical reasons do
          we speak today about the existence of a Palestinian people, since Arab national
          interests demand that we posit the existence of a distinct 'Palestinian people'
          to oppose Zionism." — PLO executive committee member Zahir Muhsein, interview
          with the Dutch newspaper Trau (March 31, 1977)
          • jewhaterexterminator Tam, gdzie Nachman za pejsy z gehenny wyciąga 22.02.03, 00:42
            Tam, gdzie Nachman za pejsy z gehenny wyciąga
            Michał Bilewicz


            [HUMAŃ]

            "Humań! Humań! Rosz ha-Szana!". Tak brzmi okrzyk chasydów bracławskich, którzy
            co roku zjeżdżają się z całego świata do małej ukraińskiej mieściny, by
            odwiedzić grób swojego Rebe. Dla wyznawców Nachmana z Bracławia Humań to
            miejsce szczególnie ważne, bowiem w odróżnieniu od wyznawców innych cadyków,
            bracławscy chasydzi nie mają żyjącego religijnego przywódcy. Choć po
            bezpotomnej śmierci Nachmana jego niekwestionowanym sukcesorem stał się
            bogobojny Natan z Niemirowa, to zbyt silny kult zmarłego cadyka nie pozwalał na
            utworzenie "rodu bracławskiego". Stąd pewne zdziwienie, które do dziś wzbudzają
            u całej reszty chasydzkiego świata zwolennicy Nachmana, nazywani
            często "martwymi chasydami".

            Miasteczko Humań nieprzypadkowo stało się miejscem spoczynku jednego z
            największych chasydzkich cadyków. Rebe Nachman chciał, by jego śmierć była
            zbawieniem dla jak najliczniejszych żydowskich dusz błąkających się po świecie.
            A w Humaniu niewinnych dusz czekających na jego przybycie było najwięcej.
            Tłmaczy to Edward Zwolski: "Rabin Nachman przejął po Lurii i rozbudował naukę o
            wędrówce dusz. Wierzył zatem, że z wielu tysięcy zgładzonych w Humaniu przed
            czasem cała rzesza dusz błądzi w miejscu kaźni i nie wespnie się wzwyż, dopóki
            nie przyjdzie dusza, której dana zostanie moc dźwignięcia ich w górę. Czuł się
            powołany do zbawienia dusz humańskich. Dlatego pragnął umrzeć w miejscu ich
            zagłady i spocząć obok ich grobów, by ponad grobami spełniło się dzieło
            odkupienia".

            Humań spływał krwią znacznie częściej niż inne miasteczka Ukrainy. Zwykle
            ofiarami tutejszych pogromów byli Polacy i Żydzi, a sprawcami Hajdamacy -
            ludność chłopska zamieszkująca okolice. Pierwsza wielka masakra ludności
            Humania zakończyła się spaleniem miasteczka w 1749 roku. Wkrótce jednak
            wspaniałe krajobrazy humańskie przyciągnęły tu Potockich, którzy odbudowali
            miasto, a później założyli Sofiówkę - jeden z najpiękniejszych parków
            Rzeczypospolitej. Konflikt między Żydami i lokalną ludnością chłopską narastał,
            a stereotyp Żyda usługującego polskiemu możnowładcy znajdował często
            potwierdzenie w rzeczywistości. Na ten właśnie motyw wskazują historycy
            poszukujący przyczyn kolejnej masakry Żydów humańskich, która miała tu miejsce
            w 1768 roku. Powstanie chłopskie pod wodzą Maksyma Żeleźniaka przeciągnęło
            wówczas na swoją stronę słynny z brutalności garnizon kozacki Iwana Gonty.
            Otoczone miasto broniło się dzielnie przez trzy dni - synagogi przemieniły się
            w twierdze obronne, a Polacy i Żydzi wspólnie odpierali chłopsko-kozackie
            ataki. W końcu, 5 dnia miesiąca Tammuz, Gonta i Żeleźniak wkroczyli do miasta
            zabijając 20 tysięcy mieszkańców. Wydarzenia te opisuje ludowa pieśń "Kine al
            gzejres Ukraine", śpiewana na tych terenach jeszcze pod koniec XIX wieku.

            Pamięć ofiar masakry Humania była żywa na przełomie XVIII i XIX wieku. To
            zapewne dlatego ciężko chory cadyk z Bracławia oświadczył swoim uczniom: "Dusze
            męczenników mnie oczekują. Zawieźcie mnie do Humania". Pielgrzymki do grobu
            cadyka w Humaniu datują się od 1911 roku, gdy wspomniany już uczeń reb Natan z
            Niemirowa po raz pierwszy udał się z innymi chasydami na grób swojego
            nauczyciela. Miał wtedy powiedzieć: "Nawet gdyby droga do Humania wybrukowana
            była nożami, przeczołgałbym się po nich, by być z moim Rebe w dzień Rosz
            HaSzana". Wypowiedź ta wskazuje na wcześniejszy zwyczaj odwiedzania cadyka w
            największe święta. Nachman bowiem, w odróżnieniu od innych cadyków, przyjmował
            swoich chasydów tylko trzy razy do roku: w Nowy Rok, Chanukę i Szawuot.
            Spotkania bracławskie cechował jeszcze jeden charakterystyczny zwyczaj -
            spowiedź przed cadykiem. W judaizmie spowiedź rzeczywiście wydaje się niepojętą
            egzotyką, i dlatego szydercy nazywali bracławskich chasydów "Widujniks"
            (spowiadający się). Głównym dniem spowiedzi był właśnie Rosz HaSzana, kiedy to
            wyznawcy Nachmana wyznawali mu swoje grzechy z mijającego roku.

            Wobec nasilającej się choroby Nachman zaprzestał przyjmowania spowiedzi. Na dwa
            miesiące przed śmiercią oświadczył jednak: "Cadyk spada z osiągniętego przez
            siebie szczebla, kiedy służąc Bogu nie zważa na to, aby pouczać lud." Jak
            zauważa Martin Buber: "Sam rabbi Nachman, jeden z najbardziej uduchowionych
            cadyków, miał poczucie głębokiego i tajemnego związku ze zwykłymi ludźmi".
            Bracławski Rebe zaczął w ostatnich dniach swojego życia przygotowywać
            testament, zalecenie dla przyszłych pokoleń, który miał być odpowiednikiem
            spowiedzi.

            W ten sposób powstała słynna obietnica Nachmana: "Ktokolwiek przybędzie do
            mojego grobu, zmówi dziesięć psalmów Tikkun K'lali i pamiętając o mnie
            przeznaczy choćby jeden grosz na dobroczynność, wówczas, niezależnie od ciężaru
            jego grzechów, uczynię wszystko co w mojej mocy by go oczyścić i uchronić od
            kary. Będę go wyciągał z Gehenny nawet za czubki pejsów!" (Rabbi Nachman's
            Wisdom #141).

            Nachman zmarł 16 października 1810 roku, w czwarty dzień święta Sukot. Został
            pochowany na cmentarzu w Humaniu, wśród ofiar masakry 1768 roku. Jego testament
            po dziś dzień wypełniany jest literalnie przez wszystkich, którzy uznają
            Nachmana za wielkiego mędrca.

            "Myślę, że biorąc to na poważnie, Gehenna nie musi być koniecznie jakimś
            piekielnym miejscem, gdzie znajdziemy się po śmierci", tłumaczy słowa Rebego
            jego wyznawca Jonassan, "może to być również coś, czego doświadczamy tu, na
            Ziemii. Moje życie do pewnego momentu było rzeczywiście piekielne, a w mojej
            osobistej Gehennie było wiele rzeczy, z którymi nie potrafiłem sobie poradzić.
            Jednak w obietnicy Rebego było coś, co głęboko mnie poruszyło i wprowadziło na
            drogę, której zwieńczeniem była podróż do Humania w 1997 roku. Tak więc moja
            pielgrzymka zaczęła się ponad dwie dekady temu, gdy po raz pierwszy o niej
            zamarzyłem", dodaje nawrócony chasyd.

            Dziś przy grobie Nachmana pojawia się bardzo wielu przybyszów z różnych państw:
            Izraela, USA, Anglii, Francji. Cęść miasteczka, w której mieści się grób
            Nachmana, jest bardzo dobrze zachowana - uliczki wspinające się po stromych
            zboczach przypominają przedwojenne sztetł. Co pewien czas przemknie po nich
            jakaś chasydzka rodzina, bądź grupka turystów. W ciągu ostatnich kilku lat
            rozwinęła się infrastruktura turystyczna - wybudowsano hotel, stołówkę, dużą
            synagogę wokół grobu. Chaim, emeryt z Humania, opowiada: "Chasydzi przyjeżdżają
            tu głównie na Szabaty i na większe święta. Jedzenie zwykle przywożą ze sobą, a
            w Nowy Rok rozdawane jest za kupony. W synagodze i wokół niej może się zmieścić
            10 tysięcy osób".

            Nieopodal bramy synagogi widnieje trójjęzyczny napis informujący, że znajdujemy
            się na cmentarzu i, co za tym idzie, nie powinniśmy się zachowywać głośno, spać
            na ławkach, a kobiety winny mieć zasłonięte głowy i nie przeszkadzać mężczyznom
            w modlitwie.

            Wewnątrz bożnicy siedzi kilku bracławskich chasydów, a wokół grobu cadyka stoją
            mężczyźni recytując Tikkun K'lali - 10 psalmów, które Rebe zalecił zmawiać nad
            swoim grobem, a więc w kolejności: Psalm 16, 32, 41, 42, 59, 77, 90, 105, 137 i
            150. Każdy przybysz otrzymuje specjalny Psałterz z transkrypcją i tłumaczeniem
            tych psalmów na angielski oraz rosyjski.

            "Moi rodzice wyjechali z Rosji 30 lat temu. Jesteśmy bracławskimi chasydami",
            opowiada Zalman, pejsaty chłopak z Izraela, "Dziś jest nas bardzo wielu na
            całym świecie. Bracławskimi chasydami są bardzo często Żydzi sefardyjscy,
            pochodzący z krajów arabskich. Oni również rozpoznali w mądrościach Nachmana
            wielką duchową inspirację. Bardzo silny ośrodek bracławskich chasydów znajduje
            się w Bagdadzie w Iranie. Okazuje się, że jedyni Żydzi, którzy oparli się
            asymilacji, to właśnie oni, a nie aszkenazyjczycy.", dodaje. Zalman Mówi
            płynnie w jidysz, choć nie darzy tego języka sympatią: "Jidysz nie jest niczym
            ważnym. W ZSRR promowano jidysz, na
          • jewhaterexterminator Instytut Judaizmu w Kijowie 22.02.03, 00:42
            Instytut Judaizmu w Kijowie
            Róża Król


            [KIJÓW]

            Instytut Judaizmu w Kijowie stworzono z myślą o koordynacji różnorodnych
            działań związanych z historią i kulturą Żydów na Ukrainie.

            Instytut kierowany przez Leonida Finberga organizuje i przygotowuje konferencje
            (ostatnia 25-27 czerwca 2000 r.), seminaria, lektoraty, wystawy. Prowadzi
            działalność badawczą i naukową, jak również wydawniczą publikując albumy,
            kalendarze, informatory i książki związane z tematyką żydowską.

            Zwiedzając Kijów korzystałam z informatora "Żydowskie adresy Kijowa", który
            zawiera mapę, zdjęcia domów wraz z krótkimi informacjami dotyczącymi historii
            ich powstania, przeznaczenia oraz stanu obecnego. Zawiera też zdjęcia
            zasłużonych Żydów Kijowa, między innymi Sz. Alejchema, G. Metra, P. Marki-sza,
            S. Michoelsa, O. Mandelsztama, Ł. Brodzkiego. Zaskoczona byłam informacją o
            Januszu Korczaku, który w latach 1915-1917 pracował tu jako nauczyciel i tu
            właśnie napisał książkę pt. "Jak kochać dziecko".

            Instytut organizuje wystawy obrazów malarzy żydowskich i wydaje ich albumy.

            Szeroki zakres prac dotyczy gromadzenia i opracowania archiwaliów związanych z
            ludnością żydowską na Ukrainie.

            Oprócz dokumentów Instytut posiada obecnie zarejestrowane na kasetach wideo 152
            zapisy wspomnień Żydów starszego pokolenia. 92 z tych kaset zostało już
            opracowanych w formie pisemnej relacji.

            Instytut realizuje duży i ciekawy program gromadzenia i archiwizowania starych
            żydowskich fotografii.

            Kolekcja obejmuje ponad 450 pozycji. Jeden album został wydany, następne są
            przygotowywane do druku.

            Oprócz działalności dokumentacyjno-historycznej Instytut zajmuje się sprawami
            bieżącymi, takimi jak: monitorowanie wszelkich przejawów antysemityzmu, badania
            socjologiczne i demograficzne, prowadzenie biblioteki czasopism żydowskich
            wydawanych na Ukrainie, opracowywanie bazy danych dla różnych organizacji
            żydowskich na Ukrainie. Instytut przygotowuje również encyklopedię
            pt. "Społeczność żydowska Ukrainy".

            Mam nadzieję, że ten bardzo skrótowy przegląd pokazuje wielką rolę, jaką
            Instytut odgrywa w życiu żydowskiej wspólnoty na Ukrainie.


      • tyrannosaurus.rex środowiska chrześcijańskie bronią Izraela 17.01.03, 02:45

        Konserwatywne środowiska chrześcijańskie bronią Izraela



        "Izrael jest samotną wyspą wolności na Środkowym Wschodzie, a administracja
        palestyńskiego przywódcy Jasera Arafata jest firmą terrorystyczną z licznymi
        odgałęzieniami. Odbyłem podróż po Judei, Samarii, stanąłem na wzgórzach Golan.
        To dla mnie nie były tereny okupowane. To był Izrael".

        Tych słów nie wypowiedział żaden izraelski "jastrząb", tak mówił jeden z
        przywódców republikańskiej większości w amerykańskiej Izbie Reprezentantów, Tom
        DeLay na spotkaniu z proizraelską grupą Żydów amerykańskich, zbierając aplauz
        zebranych. DeLay nie jest Żydem. Jest chrześcijaninem, ewangelikiem.

        Konserwatywne środowiska chrześcijańskie w Stanach Zjednoczonych postrzegane
        były przez społeczność żydowską tego kraju jako wrogie Żydom. W wielu
        przypadkach było to usprawiedliwione. W latach siedemdziesiątych jawnie
        antysemickie poglądy głosił znany kaznodzieja, pastor Billi Graham.
        Stowarzyszenia i organizacje prowadzone przez konserwatystów stosowały często
        wewnętrzne przepisy zakazujące Żydom i Murzynom wstępu do klubów i innych
        placówek przez nich firmowanych.

        Ponieważ środowiska te były kojarzone z partią republikańską, jest oczywiste,
        że żydowski elektorat raczej unikał głosowania na kandydatów tej partii.
        Tradycyjnie Żydzi amerykańscy w zdecydowanej większości głosowali na
        demokratów, hołdujących postawom liberalnym zarówno w gospodarce jak i w życiu
        publicznym. Głosowały na demokratów nawet żydowskie środowiska ortodoksyjne,
        dla których ów liberalizm, zwłaszcza w kwestiach moralno-obyczajowych, był
        trudny do zaakceptowania.

        Także w ostatnich wyborach prezydenckich Żydzi amerykańscy na ogół pozostali
        wierni tradycyjnemu wyborowi, choć nie było to już tak powszechne. Niemałe
        zamieszanie w ocenie republikanów przez elektorat żydowski spowodował dosyć
        nieoczekiwany zwrot konserwatywnych środowisk chrześcijańskich , które w
        obliczu wydarzeń na Bliskim Wschodzie, zwłaszcza aktów terroru palestyńskiego,
        zaangażowały się bardzo aktywnie w obronę państwa żydowskiego.

        Przez wiele dziesiątków lat organizacje chrześcijańskie w USA były zorientowane
        antyizraelsko, co - jak podaje prasa żydowska - było odbiciem generalnie
        nieżyczliwego stosunku do Żydów w kontekście historycznych kontrowersji między
        chrześcijaństwem a judaizmem. Od kilku lat ta postawa wobec Żydów ogólnie, a
        Izraela w szczególności, ulega daleko idącej modyfikacji. Jej przyczyną jest
        upowszechniające się w środowiskach konserwatywnych przekonanie, że dzisiejsze
        zawirowania na Ziemi Świętej są zapowiedzią powrotu Jezusa-Mesjasza na ziemię,
        aby jednak to nastąpiło, musi dojść do odbudowy Świątyni i uwolnienia ziemi
        Izraela od muzułmanów.

        Dla ludzi indeferentnych religijnie, wniosek wysnuty z zapowiedzi proroków
        biblijnych może zabrzmieć fantastycznie. Amerykanie traktują jednak sprawę
        bardzo poważnie. Wielu znanych polityków reprezentujących kręgi konserwatywne
        włączyło się żarliwie w obronę Izraela i przywrócenia mu jego historycznego
        dziedzictwa narodowego. W kwietniu br. znana komentatorka programów religijnych
        Janet Farshall, wystąpiła na wielkim wiecu poparcia dla Izraela w Waszyngtonie,
        wołając do zgromadzonego tłumu: "Nigdy nie oddamy Wzgórz Golan! Nigdy nie
        zgodzimy się na podział Jerozolimy!".

        Niezwykłą aktywność na rzecz popierania Izraela wykazuje inny znany działacz
        konserwatywny, były kandydat na prezydenta, Garry Bauer. Ten aktywista
        chrześcijański nawiązał ostatnio ścisłe kontakty z proizraelską organizacją
        Żydów amerykańskich The American Israel Public Affairs Committee (AIPAC) i
        każdego dnia wysyła ogromne ilości ulotek, które - jak pisze
        nowojorski "Forwerts" - codziennie docierają do przeszło stu tysięcy ludzi ze
        środowisk konserwatywnej chrześcijańskiej prawicy. Jego opinie, w których
        wskazuje, iż Izrael znajduje się na pierwszej linii walki z międzynarodowym
        terroryzmem są często obecne w prasie i radiu prowadzonym przez te środowiska.

        Komentatorzy zwracają uwagę, iż ta agresywna proizraelskość konserwatywnych
        chrześcijan, może stać się dla prezydenta George Busha pewnym problemem, bo to
        właśnie jego i partii republikańskiej najwierniejszy elektorat. Uważają oni
        bowiem, że Bush jest zbyt krytyczny wobec państwa żydowskiego. Tymczasem
        amerykański prezydent, właśnie w imię walki z terroryzmem i w związku z kwestią
        Iraku, usiłuje pozyskać niektóre kraje arabskie, co z kolei wymaga wyważonej
        postawy wobec konfliktu arabsko-izraelskiego. Żydzi amerykańscy trochę z
        zaskoczeniem, trochę z niedowierzaniem obserwują woltę konserwatystów. Dosyć
        trudno jest im przestawić się na nowe myślenie o tych środowiskach. Zwraca na
        to uwagę znany żydowski komentator radiowy Denis Prager, który przekonuje, że
        dzisiaj nośnikiem skrajnego antysemityzmu stały się nie środowiska
        chrześcijańskie lecz świat islamu, gdzie upowszechnia się najgorsze wymysły i
        kalumnie, propaguje postawę zbrodniczej wrogości wobec Żydów jako narodu.

        "Nagranie wypowiedzi pastora Billa Grahama sprzed 30 lat - pisze Denis Prager -
        utrwaliło wśród Żydów przekonanie, że konserwatywne środowiska chrześcijańskie
        są tymi, których Żydzi powinni się obawiać. Usiłujemy nie dostrzegać rosnącego
        antysemityzmu wśród Arabów i muzułmanów, szukamy go natomiast wśród tych,
        którzy są dzisiaj Izraela i Żydów najlepszymi przyjaciółmi - wśród ewangelików
        i konserwatywnych chrześcijan. W naszych dziejach zwykle potrafiliśmy
        rozróżniać między wrogami i sprzymierzeńcami. Niechże i teraz będzie tak samo".

        Czy zmiana postawy konserwatywnych kół chrześcijańskich w Stanach Zjednoczonych
        w stosunku do Izraela znajdzie odzwierciedlenie także w innych krajach - trudno
        powiedzieć. W Polsce takiego zjawiska się nie obserwuje. Można rzec, że wręcz
        przeciwnie, wraz z nasileniem się terroru palestyńskiego, media katolickie w
        Polsce reprezentujące środowiska fundamentalistyczne, ostro demonstrują swoją
        wrogość wobec Żydów i Izraela.


      • jewhaterexterminator The Unique Cowardice of Palestinian Terrorism 17.01.03, 23:46
        The Unique Cowardice of Palestinian Terrorism
        23 November 2002


        As of November 20, 2002, there had been a total of 15,298 Palestinian terror
        attacks against Israel since the start of the "intifada" in September 2000. The
        number increased by one a day later, on November 21, when a Palestinian bomber
        blew up a bus filled with elderly women and young children in Jerusalem. Not
        surprisingly, the world has likely taken more angry notice of Israel's
        defensive actions to prevent further terror than of the grotesque cowardice of
        Palestinian terrorism. Murdered Jews, after all, are an old story.
        Israelis have endured nearly one terror attack every hour of every day for
        twenty-five consecutive months. These attacks have had nothing to do with self-
        determination or freedom-fighting. Rather, they have targeted, almost
        exclusively, the most vulnerable and defenseless civilians. And while
        Palestinian propaganda, funded heavily from Egypt, Saudi Arabia and Iraq,
        always seeks to suggest equivalence between Arab terror and Israeli
        counterterror, there is a longstanding and meaningful difference between
        premeditated murder and unintentional casualties of essential self-defense
        against murder.

        Nonetheless, the world chooses not to notice. At best, public opinion refuses
        to blame the Palestinians or supporters of Arab/Islamic terror in other
        countries. At worst, public opinion openly supports such terror as "national
        liberation."

        Universities, at best, are unmindful. The scholars are busy with more weighty
        matters, especially those that do not pertain to real life in any way. In
        academe the truly fashionable concern is now for "diversity," "strategic
        planning" and "multiculturism." Understandably, there is no time for Jewish
        agony, anguish and suffering.

        Who is to blame for cowardly forms of terror? If the Palestinians are to be
        blamed at all, we hear from almost all educated quarters, responsibility
        belongs only to Hamas, or to Islamic Jihad, or perhaps to Nobel laureate
        Arafat's Fatah. But surely it does not belong to the broader Palestinian
        community. Surely only the Arab "extremists" are blameworthy.

        Yet, as we learn from all reliable survey research, an enormously
        disproportionate share of Palestinians fully supports the bus bombings, the
        burnings, the lynchings, and the shootings of Jewish noncombatants. Enjoying
        the now open support of Al Qaeda - support which is often accepted gratefully
        and without embarrassment - Palestinians in Israel as well as in Judea, Samaria
        and Gaza revel proudly in shedding the blood of Jewish children. And why not?
        Most of the "civilized world" argues that they may wage their particular armed
        struggle "by any means necessary." And the killing of Jews always buys them and
        their families a secure place in Paradise.

        What could be easier to understand? Of course they could earn such a piece of
        immortality just as confidently by targeting Israeli military personnel, but
        they avoid such an option wherever possible. That course, after all, would
        require courage.

        The cowardice of the Palestinian terrorist is unparalleled in the history of
        insurgent warfare. Although there is no shortage of examples of revolutionary
        fighters who disregard humanitarian boundaries in battle, the record of
        fighters who purposely and consistently seek utterly innocent and defenseless
        targets is actually very small. Several weeks ago, when a Palestinian terrorist
        machine gunned two Jewish infants still sucking on pacifiers (after stabbing
        the mother), the image of the murdered children was a source of feverish
        exaltation throughout the Palestinian communities in Jenin, Ramallah and Gaza.
        When, a year earlier, a newborn Jewish child was shot deliberately by a sniper,
        Palestinian celebrants hailed the murder as "yet another military victory
        against the Zionist occupation." When, several years ago, two Russian-Jewish
        Israelis who had not yet learned to speak Hebrew took a wrong turn into
        Ramallah, they were torn apart - literally - by howling mobs of frenzied
        Palestinians. When, after blinding and disemboweling the two Israelis, several
        young men in a Palestinian "police station" held up the still-dripping eyes and
        internal organs for all to see, THOUSANDS of ordinary Palestinians began to
        dance and chant wildly. And when, so very recently, a terrorist from Bethlehem
        entered the Jerusalem bus on November 21, he waited, patiently, until it was
        fully loaded with schoolchildren. Only then, only then - did he turn his
        wretchedly defiled body into a bomb.

        What kind of people are these? What boundless levels of cowardice are they
        willing to undertake and sustain? What manner of fear can occasion such an
        utter lack of human regard for life? What vision of "Jihad" can transform
        schools, nurseries and buses into exploding altars of human sacrifice? Are
        there no limits, no limits at all, to Palestinian terrorism?

        I don't know the complete answers to these questions. I do know, however, that
        it is not despair. There are many, many other peoples on this planet whose
        conditions of daily life are much, much worse - indescribably worse - and these
        people never resort to pure barbarism. I know, also, that Palestinian schools
        and mosques systematically demonize "The Jew" and emphasize his or her alleged
        subhumanity. It is far easier to kill "the sons of pigs and monkeys" than it is
        to kill a fellow human being.

        But this still does not explain the incomparable cowardice of the Palestinian
        terrorist. I suspect the truest answer has something to do with this murderer's
        overwhelming fears of death. Let us not forget that the suicide/homicide bomber
        does not really feel he is giving up his own life in his terrible deed. Rather,
        he murders Jews to ensure his absolute freedom from death - and also, according
        to the latest authoritative rulings of Arab clerics, the immortality of his
        closest relatives - by "dying" for the sake of Allah. "Do not consider those
        who are slain in the cause of Allah as dead," says the Koran. "They are living
        by their Lord."



        --------------------------------------------------------------------------------
        The Unique Cowardice of Palestinian Terrorism
        23 November 2002


        As of November 20, 2002, there had been a total of 15,298 Palestinian terror
        attacks against Israel since the start of the "intifada" in September 2000. The
        number increased by one a day later, on November 21, when a Palestinian bomber
        blew up a bus filled with elderly women and young children in Jerusalem. Not
        surprisingly, the world has likely taken more angry notice of Israel's
        defensive actions to prevent further terror than of the grotesque cowardice of
        Palestinian terrorism. Murdered Jews, after all, are an old story.
        Israelis have endured nearly one terror attack every hour of every day for
        twenty-five consecutive months. These attacks have had nothing to do with self-
        determination or freedom-fighting. Rather, they have targeted, almost
        exclusively, the most vulnerable and defenseless civilians. And while
        Palestinian propaganda, funded heavily from Egypt, Saudi Arabia and Iraq,
        always seeks to suggest equivalence between Arab terror and Israeli
        counterterror, there is a longstanding and meaningful difference between
        premeditated murder and unintentional casualties of essential self-defense
        against murder.

        Nonetheless, the world chooses not to notice. At best, public opinion refuses
        to blame the Palestinians or supporters of Arab/Islamic terror in other
        countries. At worst, public opinion openly supports such terror as "national
        liberation."

        Universities, at best, are unmindful. The scholars are busy with more weighty
        matters, especially those that do not pertain to real life in any way. In
        academe the truly fashionable concern is now for "diver
      • jewhaterexterminator THE THEORY OF JEWISH UNIVERSALISM 14.02.03, 03:32
        PART ONE: THE THEORY OF JEWISH UNIVERSALISM

        A. Jewish Universalism: A Definition
        Jewish universalism is a term I suggest be used to designate
        a religious interpretation of Judaism in which welcoming converts
        is seen as central to the Jewish enterprise in history. The
        theory of Jewish universalism I propose and will describe holds
        that God created the entire universe as a single entity, that all
        people were created for a common moral purpose, and that God
        chose the Jews to convey a moral message to all humanity so that
        the redemption available to all people through God might occur.
        Part of the moral message delivered by the Jews was that Judaism,
        though not religiously required, was available to all people and
        that the Jewish people has the religious obligation, as embedded
        in their covenantal agreement with God, to offer Judaism to the
        world and welcome converts.
        It will be useful to start with a conceptual analysis in
        defining "Jewish universalism." A concept is a generalized idea
        derived from a variety of specific instances. For example,
        instances of shapes with three angles and three sides lead to a
        term that applies to all those instances: triangle.
        While concepts can be of various types, the crucial types
        for this study will be "simple" and "conjunctinve" concepts. A
        simple concept has only one attribute and is defined by that
        attribute. A triangle is an example of a simple concept.
        When more than one attribute is present in a concept, that
        concept is called a "conjunctive concept." An example of a
        conjunctive concept is a "red car" which consists of two
        unrelated attributes combined to form a single concept, a concept
        separate and different from either of its constitutive concepts.

        The term "Jewish universalism" is a conjunctive concept, one
        that joins the concept "Jewish" and the concept "universalism."
        There is no seeming relation between the two concepts prior to
        their having been joined for the new concept in the normal
        conjunctive concept. For example, there is no obvious
        relationship between the simple concepts "red" and "car" before
        they are joined to form the conjunctive concept "red car."
        "Jewish universalism," however, is a special kind of
        conjunctive concept. It contains two distinctive ideas that do
        have a relation to each other. Furthermore, that relationship is
        one in which the two ideas seem to be mutually exclusive even as
        they are placed together. "Jewish" seems to imply a
        particularity, a separateness and a distinctiveness, while
        "universality" seems to imply an inclusion of all. Therefore, it
        is a crucial problem in defining "Jewish universalism" to discuss
        the relationship in the same conjunctive concept of two seemingly
        antithetical individual concepts.
        Jewish thinkers have identified a large number of conceptual
        pairs made up of seemingly opposite concepts that are central to
        understanding Judaism. These conceptual pairs are frequently said
        to exist in creative tension, though, not part of one conjunctive
        concept. Abraham Joshua Heschel, borrowing a term from Hermann
        Cohen, calls these conceptual pairs polarities. Heschel cites
        especially the tension between halakhah and aggadah, between law
        and inwardness, but includes other conceptual pairs as well:
        ideas and events, divine commandments and sins, intention and
        actual deed, performing religious deeds regularly and performing
        them spontaneously, conforming and being an individual, love and
        fear, understanding God's will and simply obeying the
        commandments, the urges toward good and evil, this world and the
        next, God's revelation and human response to that revelation,
        gaining knowledge through insight or by learning, God's justice
        and mercy, and the human looking for God and God looking for the
        human. Milton Steinberg adds to the list of polarities:
        obligations to the self and obligations to the community, having
        a specific religion and being generally spiritual, remaining
        loyal to the Jewish people and maintaining a loyalty to all
        humanity.
        Sometimes the relationship between polarities is one of
        unresolved tension, sometimes creative tension, and sometimes
        something beyond tension.
        Jewish universalists believe the tension between seemingly
        antithetical pairs sometimes creates a separate, identifiable
        third concept, a conjunctive concept which draws on the two
        opposing concepts but is logically independent of them. Jewish
        universalists believe that the tension between the particularity
        and universality in Judaism creates a conjunctive concept called
        Jewish universalism, which can be identified as an idea logically
        separate from either the concept of "Jewish" or the concept of
        "universalism."
        Conjunctive concepts form many of the most basic concepts in
        Judaism, although they are not always recognized as conjunctive
        because a single word is used to cover both concepts, unlike the
        two words "Jewish universalism." For example, the very idea of
        monotheism is a conjunction between the concept of "oneness" and
        the concept "gods." The concept "revelation" combines the concept
        of "God" and the concept of "linguistic communication." The
        concept of mitzvot, or divine commandments, is a conjunction of
        the concepts of "sacredness" and "daily behavior." The term
        "Zionism" is one word used to cover the two words "Jewish
        nationalism."
        All conjunctive concepts are characterized by the relation
        between their two concepts, the synthesis, or, a term with more
        Jewish religious resonance, the unity between the two concepts. A
        united concept draws upon each aspect in the duality and puts
        those aspects into proportion. Unity means combining or arranging
        both parts into a whole.
        The unity of these polarities does not, however, imply
        unification. Unity does not extinguish the separateness of the
        entities in a duality. Nor does it attempt to destroy conflicting
        entities in order to make one single new entity. "Jewish
        universalism" does not fuse opposites.
        Thus, for example, "Jewish universalism" is a unity of
        particularity and universalism, a distinct people and all of
        humanity. The existence of the unity "Jewish universalism" does
        not extinguish or diminish the existence of the separate concepts
        of "Jewish" as referring to the particular or "universalism" as
        referring to the general. Both of these ideas retain their
        vitality, but it is in the unity of the two separate concepts,
        that Judaism becomes its most creative.
        The "Jewish" particularism in Jewish universalism refers to
        the theological doctrine, personal and social morality, body of
        religious law, sacred literature, established group of prayers,
        religious practices, rites, customs, ceremonies, and holidays,
        religious institutions to express all these, a sacred people to
        follow the tradition and all other specific parts of the Jewish
        tradition that are identified as originally or uniquely Jewish.
        Examples of such Jewish particularities are the Sabbath,
        following the laws of kashrut, and studying the Talmud.
        The "universalism" in Jewish universalism refers to the
        universalist conception of the cosmos. In such a conception, the
        universe is a unified creation by one universal God. That God has
        a purpose and a goal. The goal is that all humans will be
        redeemed. (There are, of course, many conjunctive concepts
        involving "universalism" other than "Jewish universalism." For
        example, "liberal universalism" seeks to identify moral
        principles that are applicable to all humanity independent of a
        particular religion and aims to convince humans to follow those
        principles).
        In uniting these two concepts, Jewish universalists first
        assert that Judaism has a religious concern not just for Jews but
        for all humanity. "Jewish universalism looks to the whole world
        as God's domain: the Jews are chosen by God to convey a message
        to
    • Gość: misiek 25 Lutego 1994 IP: 216.127.82.* 03.12.02, 20:38
      25 lutego 1994, amerykanski zyd-syjonista, doktor Baruch Goldstein postanowil
      zrealizowac marzenie ruchu syjonistycznego i zniszczyc ludnosc arabska w
      Palestynie.

      Luty 1994 byl miesiacem arabskiego Ramadanu, tysiece pielgrzymow
      modlilo sie w Mosce Abrahama w Hebronie.
      Syjonista Goldstein bez trudu przeszedl dwa check point obslugiwane
      przez zolnierzy izraelskich.
      Po wejsciu do Moski,wrzucil granat odlamkowy ktory spowodowal panike wsrod
      setek pielgrzymow w srodku.Nastepnie otworzyl ogien z karabinu maszynowego
      zabijajac 27 osob i raniac okolo 100.

      W czasie zmiany magazynka,grupa palestynczykow obezwladnila zyda i dokonala
      rekoczynu.


      Ciekawostka jest natomiast fakt,ze syjonisci postanowili wybudowac
      Baruchowi male mauzoleum na cmentarzu zydowskim.
      • tyrannosaurus.rex Israel ambassador to US 17.01.03, 03:34
        Israel ambassador to US
        By HILLEL GOLDBERG IJN Executive Editor

        He is at ease -- and aware of the weight of his duties. He is Israeli, while
        his wife is American born. He is an ambassador, but comes from the business
        world. He is nattily dressed -- glasses without rims, red tie lightly dotted,
        very dark sport coat slightly patterned, black slacks, maroon loafers. Medium
        height. Thin. Carefully spoken. Israel's ambassador to the US, Danny Ayalon.

        Iraq

        Question: Will Israel retaliate against Iraq, if attacked?

        Answer: We are not a party to the conflict. But we are threatened, like every
        other country in the region. Iraq started two wars -- against Iran and Kuwait.
        Saddam has already used weapons of mass destruction. It's our intention to stay
        out. But our only option is preparation. To provide gas masks and all the gear.
        To innoculate 15,000 first responders. To have our defense systems on alert.

        Q: Does Israel want the US to attack Iraq?

        A: Israel is not advising the US. We'll support the US, whatever it does. We'll
        always be a loyal friend and ally.

        Q: Are reports that America is pressuring Israel not to retaliate true?

        A: We're in close consultations and cooperation with the US. Everything will be
        carefully thought out.

        Palestinian Violence

        Q: On a scale of 1 to 10, how successful is Israel in its war on Palestinian
        terrorism?

        A: Close to 90%. We prevent nine out of 10 terror attacks only because we are
        present in Palestinian cities and other PA areas. Before Defensive Shield, we
        had one to two suicide bombings a day. There is no attempt by the PA to prevent
        them. On they contrary. They incite them. They teach kids from kindergarten to
        be suicide bombers.

        Q: Will Israel need to occupy Palestinian cities permanently?

        A: It is not our desire to control or to be in densely populated areas. As soon
        as the PA will carry out a real counterterror campaign, we'll leave.

        Q: How can the PA carry out a counterterror campaign? Israel has destroyed the
        PA's headquarters and computers in Nablus.

        A: This is an excuse. Israel has not gone into the Gaza -- the PA's whole
        operation is still intact there -- but there are still attempted attacks on a
        daily basis. The PA could stop the terror if it wanted. We destroyed PA offices
        because they were being used to plan terror; it wasn't anti-terror data we
        destroyed. If there were a political will and a strategic decision to stop
        terrorism, they could do it this moment.

        Q: Why doesn't Israel go into Gaza?

        A: It's easier to isolate. Most attacks are stopped by the [security] fence.

        Q: Israeli has killed unarmed Palestinians trying to climb the fence . . .

        A: The rules of engagement are not automatic. If we have intelligence

        information . . . it's not a place to be, especially at night. They all know it
        shouldn't be crossed.

        Q: If the PA engages in counterterror, won't this reinforce its dictatorial
        tendencies? The PA has no rule of law.

        A: The PA needs a completely new, transformed leadership. It needs security
        reform -- not 12 different terrorist organizations. It needs political reform --
        separation of powers, an independent judiciary. It needs financial reform --
        transparency, so as not to use money to finance terror. Once it has a new
        culture, a democracy, everyone will benefit. We must have this before we take
        steps that are irreversible.

        Q: Didn't Israel take what it thought were irreversible steps under Oslo in
        1993?

        A: We gave land, we didn't get peace. So we must be extra careful now.

        Q: Palestinian leadership backed the Germans in WW I, the Nazis in WW II, the
        Communists in the Cold War, Saddam Hussein in the Gulf War. Is it realistic to
        expect the PA to reform itself?

        A: Now the Palestinians are second-guessing their decision to initiate violence
        in 2000. They say it doesn't serve their interests, that it was a mistake. But
        as long as Arafat is there, he quiets down their voices with mafia-type
        operations.

        Q: Define a Palestinian anti-terror campaign.

        A: Arrest. Interrogate. Collect illegal weapons. Stop the incitement. All, in a
        constant way. A campaign that can be measured, not just saying they're doing
        it. Then we can pull out of the populated areas, so they can take
        responsibility.

        Q: Do you have an Palestinian friends?

        A: (Long sigh.) Unfortunately, no.

        But there are relationships between Arabs and Jews within Israel. One million
        of our citizens are Arabs. Most are loyal citizens. I have many friends here.
        This gives me hope. This could certainly be copied in Gaza, Judea and Samaria.
        The obstacle is the current PA leadership.

        American Jews

        Q: American Jews see Israel portrayed in the media as aggressors. What do you
        say to American Jews?

        A: Speak out. Educate. Tell the truth. Don't be intimidated. But to do all
        that, you need to know the basic facts. You need Jewish education.

        Palestinians try to make this an issue of human rights vs. occupation. It's
        not. It's a matter of not recognizing Israel's birthright to our homeland.
        Never in history was there a Palestinian state. We're willing to compromise,
        but not at the price of our existence.

        Q: Will Israel open a consulate in Denver?

        A: These are terrible ecnomic times. We're closing embassies. But Israel needs
        more consulates. Denver is a suitable city.

        Q: Final comments?

        A: Israel is for the entire Jewish people. The Jewish community throughout the
        world makes Israel strong and it's Israel that makes the Jewish community
        around the world strong and confident. If, G-d forbid, Israel's well being is
        compromised, Jewish life around the world would be compromised.

        We look forward to the future with optimism. When we look back 55 years, we
        started with 600,000 Jews. Now, Israel has more than five million Jews and a
        solid and successful economy, despite current problems. We keep investing in
        infrastructure and aliyah: the future.

        We have created a democratic society with great universities, great institutes
        of science, great music, industry, high tech, sophisticated agriculture. We'll
        keep doing that.

        Ambassador Ayalon spoke in Denver under the auspices of the Institute for the
        Study of Israel and the Middle East at DU.

        RETURN TO THE TOP


        --------------------------------------------------------------------------------

        Death, anguish in Tel Aviv: Implications for election
        By LESLIE SUSSER Jewish Telegraphic Agency

        JERUSALEM -- This week's suicide bombing in Tel Aviv has made terror even more
        of a central issue in Israel's upcoming election -- and highlighted the major
        parties' different prescriptions for ending the violence.

        For months, Amram Mitzna, the Labor Party's candidate in the elections, has
        advocated the construction of an electronic fence between Israel and the West
        Bank to keep terrorists out of Israeli cities. After Sunday's attack, Mitzna
        decided to put the fence idea at the center of his campaign.

        In Labor's first television spot, which aired Tuesday, Mitzna accused Prime
        Minister Ariel Sharon of the Likud Party of dragging his feet on the fence
        for "political reasons" -- settler pressure and fear that a fence might
        constitute a permanent border close to Israel's pre-1967 war boundary.

        So far, less than three miles of the projected 200-mile barrier between Israel
        and the West Bank have been built.

        "Sharon chose not to build the fence," Mitzna declared the day after the
        bombing, "and so the terror continues."

        Sharon, for his part, launched a personal attack on Mitzna in recent days,
        accusing him of "inexperience" and trying to link him to peace plans backed by
        the Labor government of former Prime Minister Ehud Barak.

        Presented at the July, 2000 Camp David summit and afterward, the plans
        included "irresponsible" concessions to the Palestinians, Sharon s
        • jewhaterexterminator Powinniśmy żyć razem 21.01.03, 01:44

          - Rozmowa z Geertem Atesem, koordynatorem sieci UNITED
          Irena Bracławska


          UNITED for Intercultural Action to niezależna politycznie europejska sieć
          zrzeszająca ponad 550 pozarządowych organizacji z 49 krajów aktywnie
          zaangażowanych w walkę z rasizmem, faszyzmem i nacjonalizmem oraz wspierających
          migrantów i uchodźców. Powstała w 1992 roku z siedzibą w Amsterdamie. Geert
          Ates, założyciel i koordynator UNITED, od lat współpracuje także z polskim
          antyrasistowskim stowarzyszeniem "NIGDY WIĘCEJ". Do Polski przyjeżdża od 1980
          roku. Podczas swego kolejnego pobytu udzielił wywiadu redakcji "Słowa
          Żydowskiego".

          - W jakich okolicznościach doszło do utworzenia UNITED?

          - Rok 1992 był okresem znacznego nasilenia się w Niemczech akcji skierowanych
          przeciwko mniejszościom. Spalono wtedy domy tureckich emigrantów. Organizacje
          antyrasistowskie nie współpracowały ze sobą, dzieliły je kwestie polityczne.
          Doszliśmy wówczas do wniosku, że brak jednolitego, skoordynowanego ruchu
          osłabia efektywność działań zwalczających wpływy rasistowskich partii i
          ugrupowań. Postanowiliśmy więc połączyć wysiłki i stworzyliśmy sieć.

          - Na czym polega wasza działalność?

          - Co roku organizujemy 3 kampanie o szerokim zasięgu: w marcu odbywa się
          Tydzień Akcji przeciwko Rasizmowi, 20 czerwca obchodzimy Międzynarodowy Dzień
          Uchodźcy, 9 listopada Międzynarodowy Dzień przeciwko Faszyzmowi i
          Antysemityzmowi upamiętniający wydarzenia znane pod nazwą Noc Kryształowa. W
          obchodach tego dnia szczególnie aktywnie uczestniczą organizacje
          antyfaszystowskie, żydowskie oraz grupy Romów. Kładziemy nacisk na współpracę
          stowarzyszeń o różnym profilu skupiających się wokół UNITED. Nie ingerujemy
          jednak w realizację ich własnych koncepcji. Organizacje są całkowicie
          niezależne. Nie ma wspólnego programu dla wszystkich grup. Zmierzamy do tego,
          aby akceptowały siebie wzajemnie i współdziałały w walce z nietolerancją. Na
          organizowanych przez naszą sieć światowych konferencjach dyskutujemy nad
          różnymi projektami i wspólnie ustalamy strategię działania w przygotowywaniu
          tygodniowych akcji antyrasistowskich, kampanii i demonstracji.

          - Realizujecie piękną, humanistyczną ideę. Czy uwzględniacie jednak w swoim
          działaniu konsekwencje, do jakich może doprowadzić w przyszłości
          niekontrolowany napływ imigrantów?

          - Myślimy oczywiście o konsekwencjach. Sprawy związane z imigrantami wywołują
          liczne kontrowersje. W dyskusjach podczas konferencji spotykamy się z wieloma
          przeciwstawnymi opiniami wyrażanymi również przez przedstawicieli organizacji
          antyrasistowskich na temat otwartych bądź zamkniętych granic. Nie zawsze udaje
          się nam znaleźć rozwiązanie. Unikamy angażowania się w politykę.
          Uniemożliwiłoby to współpracę i porozumienie między wieloma grupami.
          Najważniejszą rzeczą dla nas jest ułatwienie wszystkim organizacjom wzajemnych
          kontaktów i swobodnej wymiany informacji. O tym, że nie jest to łatwe
          świadczyła przebiegająca w pełnej napięcia atmosferze dyskusja o konflikcie
          izraelsko-palestyńskim na światowej konferencji w Durbanie. Wypracowanie
          pewnych koncepcji na gruncie europejskim jest, moim zdaniem, wciąż niemożliwe.
          Europa jest zbyt dużym i zróżnicowanym pod względem etnicznym obszarem. Widzę
          to nawet na przykładzie Holandii. Powinniśmy żyć razem - to jest nadrzędna
          idea. Powinniśmy się uczyć trudnej sztuki koegzystencji.

          - Jak wygląda wasza działalność w państwach Europy Wschodniej? Dla demokracji
          jest to świeży obszar i zarazem miejsce, gdzie się ujawniają ksenofobiczne
          nastroje.

          - Dla wielu państw Europy Wschodniej podstawą samookreślenia się jest
          nacjonalizm. Jest to duże zagrożenie. W Jugosławii doprowadziło to do wojny,
          zmiany granic, utraty politycznej stabilności. Ruch wschodnioeuropejskich
          organizacji pozarządowych zwalczających tendencje nacjonalistyczne w
          społeczeństwach jest wciąż za słaby. Dużą przeszkodą jest też bariera językowa.
          Zbyt mało ludzi zna angielski, główny język naszej sieci. Ale dla wielu
          organizacji antyrasistowskich, na przykład w Rosji, współdziałanie z UNITED
          jest wielką szansą. Stają się przez to silniejsze i mogą skuteczniej
          przeciwstawiać się m.in wpływom partii Żyrinowskiego. My ze swojej strony
          zawsze możemy im pomóc, podzielić się naszymi doświadczeniami i zorganizować
          akcje protestacyjne w sytuacji zagrażającej ich dalszemu istnieniu.

          - Najczęściej spotykanym przejawem ksenofobii w krajach Europy Wschodniej jest
          antysemityzm. Jak wiele możecie zrobić, aby się temu przeciwstawić?

          - Większość stowarzyszeń antyrasistowskich wie bardzo dużo o antysemityzmie.
          Dla nikogo nie ulega kwestii, że trzeba zwalczać wszelkie przejawy tej
          ksenofobii. To, jak wiele można zdziałać, zależy w dużej mierze od
          współpracujących z nami organizacji. Należy do nich m.in. działające w Polsce
          stowarzyszenie "NIGDY WIĘCEJ". Wspólnie przygotowaliśmy program młodzieżowego
          obozu letniego, który odbędzie się w sierpniu pod Krakowem. Dużą pomocą przy
          różnych ustaleniach służyło nam krakowskie Centrum Kultury Żydowskiej.
          Uczestnicy obozu wezmą udział w seminarium o wpływie historycznych wydarzeń na
          obecne konflikty w Europie. Muszę jednak stwierdzić, co może zabrzmi nieco
          krytycznie, że organizacje żydowskie zbyt często separują się od innych. Trudno
          jest zorganizować współpracę między nimi a grupami migracyjnymi. Tracą na tym
          obie strony, gdyż wspólnie więcej by zdziałały. Przed dwoma laty w listopadzie
          doszło z naszej inicjatywy do spotkania, w którym wzięły udział żydowskie i
          romskie organizacje. Obie grupy zachowywały dystans. W takich sytuacjach naszym
          głównym zadaniem jest stworzenie odpowiedniego klimatu sprzyjającego wzajemnej
          akceptacji.

          - Do kogo adresujecie swoją działalność. Do młodego pokolenia, czy do całej
          społeczności?

          - Średnia wieku uczestników kampanii i konferencji - to około 30 lat. W
          Niemczech, w ruchu antyfaszystowskim biorą udział przedstawiciele niemal
          wszystkich pokoleń, ale dużo akcji i demonstracji jest przygotowywanych przez
          młodych ludzi. Trudno jest jednak uogólniać, gdyż płaszczyzny działania są
          bardzo różne - np. podczas mojego pobytu w Atenach widziałem, że w prace na
          rzecz uchodźców są zaangażowani ludzie w różnym wieku.

          - Unikacie powiązań stricte politycznych, ale czy współpracujecie także z
          instytucjami państwowymi?

          - Mimo że nie jesteśmy związani z żadnym kierunkiem politycznym, mamy dobre
          kontakty m.in. z Parlamentem Europejskim, ugrupowaniami Socjalistów i
          Zielonych, liberałami, demokratami, Światową Radą Kościołów. Te partie i
          organizacje oraz wiele innych wspierają finansowo naszą działalność.

          - Czy utrzymujecie kontakty z polskimi organizacjami?

          - Bardzo dobrze współpracuje nam się ze stowarzyszeniem "NIGDY WIĘCEJ"
          powstałym w 1992 roku. Przed laty w naszych seminariach uczestniczyło wiele
          osób z Polski i także z polskich środowisk żydowskich. Ale później to się
          zmieniło, straciliśmy wiele kontaktów. Moim zdaniem polskie organizacje
          pozarządowe są za słabe. Liczebność w antyrasistowskich ugrupowaniach jest
          niewielka, działają przez 3 lata i potem rozwiązują się, a może to kwestia
          braku środków finansowych na dalszą działalność? Jest to typowe nie tylko w
          przypadku Polski. Podobnie dzieje się w innych państwach wschodnioeuropejskich.
          Pracujemy obecnie nad 3-letnim projektem ze specjalną ofertą dla krajów Europy
          Wschodniej. Sieć Amsterdam--Budapeszt zyskałaby partnerów z ośrodkiem w
          Warszawie. W 1996 roku opracowaliśmy 5 projektów dotyczących współpracy UNITED
          z rumuńskimi organizacjami. Wspólnie z grupami studentów przygotowaliśmy
          program akcji antyrasistowskich. Później powstały projekty pod wspólną nazwą
          Steps together. W ich realizacji uczestniczyły organizacje migracyjne i
          żydowskie. Do dzisiaj utrzymujemy ścisłe kontakty z wieloma stowarzyszeniami w
          Rumunii. Chciałbym w przyszłości powiedzieć to samo o więzi UNITED z P
        • jewhaterexterminator Żywot człowieka przyzwoitego 21.01.03, 01:45
          80-lecie prof. Władysława Bartoszewskiego
          Żywot człowieka przyzwoitego
          Ryszard Wasita


          "Kiedy 22 IX 1940 r. przekraczałem bramę z napisem Arbeit macht frei w grupie
          ludzi szczutych psami, jak wszyscy tam przybywający, miałem osiemnaście lat.
          Nigdy w życiu nie byłem bity, nie widziałem bitych ludzi. Tak szczęśliwie
          upływało moje dzieciństwo i młodość. I oto tam spotkałem się z tak
          niewyobrażalnym wtedy - a był to przecież dopiero początek okupacji -
          poniewieraniem ludzi, wdeptywaniem w żwir, zabijaniem, katowaniem,
          odczłowieczeniem, że stało się to dla mnie doświadczeniem przełomowym. (...)
          Kiedy z Bożą pomocą udało mi się w kwietniu 1941 roku wyjść z Oświęcimia,
          powiedziałem sobie, że poświęcić trzeba wszystkie siły ratowaniu
          nieszczęśliwych. I to popchnęło mnie do współdziałania z najbardziej
          nieszczęśliwymi i najbardziej prześladowanymi, jakimi byli polscy Żydzi".

          Od tych najmłodszych lat i bardzo wczesnych dramatycznych doświadczeń zaczął
          się układać żywot Władysława Bartoszewskiego - godny opisania przez jakiegoś
          współczesnego Plutarcha.

          W lutym 2002 roku prof. Władysław Bartoszewski świętował - a wraz z nim liczni
          Polacy, Żydzi, Niemcy, Amerykanie - swoje osiemdziesiąte urodziny. Daj Boże
          takiego wigoru i takiej jasności umysłu wszystkim osiemdziesięciolatkom. Choć
          sam prof. narzeka: już nie mogę tak dużo jak dawniej pracować, po dwunastu
          godzinach czuję zmęczenie i muszę odpoczywać.

          Papież Jan Paweł II 7 lutego 2002 roku wysłał z Watykanu osobisty list do prof.
          Władysława Bartoszewskiego, w którym napisał między innymi: "Zachowuję w
          pamięci Pański dorobek naukowy i literacki, który w dużej mierze jest mi
          osobiście znany, jak również działalność społeczną i dyplomatyczną, zwłaszcza
          wszystkie wysiłki na rzecz zbliżenia ludzi i narodów". Myślę, że słowa o
          zbliżaniu ludzi i narodów to po prostu istota i najgłębszy sens całego długiego
          życia jubilata.

          Kim był przez minione osiem dziesięcioleci?

          Wymieńmy tylko to, co najważniejsze: więźniem KL Auschwitz, studentem tajnego
          Uniwersytetu Warszawskiego, żołnierzem podziemnej Armii Krajowej,
          współzałożycielem Rady Pomocy Żydom "Żegota", uczestnikiem Powstania
          Warszawskiego, dwukrotnie więźniem stalinowskiego reżimu w Polsce (1946-1948 i
          1949-1954), od 1961 roku współpracownikiem a potem (aż do dziś) członkiem
          zespołu redakcyjnego wydawanego w Krakowie "Tygodnika Powszechnego", w latach
          1973-1985 profesorem Katolickiego Uniwersytetu Lubelskiego, współtwórcą
          opozycji demokratycznej, a między innymi Towarzystwa Kursów Naukowych,
          współautorem opracowań Polskiego Porozumienia Niepodległościowego, więźniem
          stanu wojennego, w latach 1983-1990 profesorem uniwersytetów - w Monachium,
          Augsburgu i Eichtätt, a w latach 1990-1996 ambasadorem III Rzeczypospolitej w
          Austrii, dwukrotnie ministrem spraw zagranicznych (1995 oraz 2000-2001), od
          2001 przewodniczącym Rady Ochrony Pamięci Walki i Męczeństwa, prezesem
          Polskiego Pen-Clubu, przewodniczącym Towarzystwa Przyjaźni Polsko-Izraelskiej.

          Już w 1966 roku Władysław Bartoszewski otrzymał - jako jeden z pierwszych
          Polaków - medal Sprawiedliwy wśród Narodów Świata oraz honorowe obywatelstwo
          Izraela. W 2001 roku został odznaczony Wielkim Krzyżem Orderu Zasługi RFN za
          pracę na rzecz pojednania między Niemcami, Polakami i Żydami.

          Dorobek naukowy i literacki prof. Bartoszewskiego obejmuje liczne książki i
          jeszcze liczniejsze artykuły publikowane w czasopismach polskich i
          zagranicznych.

          Zbiór świadectw opracowanych wspólnie z Zofią Lewinówną - "Ten jest z ojczyzny
          mojej" cieszył się tak dużym zainteresowaniem, że ówczesne władze postanowiły
          ograniczyć nakład, przed oficjalną cenzurą w odpowiednim departamencie
          ówczesnego ministerstwa kultury. Inne książki jubilata, między innymi "1859 dni
          Warszawy", "Warszawski pierścień śmierci", "Na drodze do Niepodległości" też
          musiały się przebijać, tyle że nie do czytelnika, bo ten chłonął publikacje
          prof. Bartoszewskiego, znajdując w nich prawdę o historii najnowszej.
          Wspomnienia jubilata, wydane najpierw w Niemczech po niemiecku, powinny stać
          się powszechną lekturą ludzi młodych, nie tylko w Polsce. Tytuł tych wspomnień
          brzmi: "Warto być przyzwoitym".

          Władysław Bartoszewski "dorobił się" kilkunastu metrów teczek tajnej policji,
          wcześnie "został" agentem militaryzmu i rewanżyzmu zachodnioniemieckiego oraz -
          bodaj jeszcze groźniejszym - agentem syjonizmu. A jednak się nie uląkł, nie
          zboczył z obranego kierunku.

          Osiemdziesięciolecie prof. Władysława Bartoszewskiego obchodzono bardzo
          uroczyście: nabożeństwo w intencji jubilata w Kościele Środowisk Twórczych przy
          Placu Teatralnym, koncert na Zamku Królewskim, ale także bardzo serdecznie
          przyjęta i przeżyta nieomal rodzinnie szabatowa kolacja na trzydzieści parę
          osób w café "Ejlat" przy Alejach Ujazdowskich w Warszawie. Zaszczycił tę
          kolację prof. Szewach Weiss - ambasador Izraela, wraz z małżonką, prof. Michał
          Friedman - też z małżonką, wybitna poetka i eseistka - Julia Hartwig, znany z
          wielu szlachetnych działań polityk Henryk Wujec, byli ambasadorowie Polski w
          Izraelu - prof. Jan Dowgiałło i Wojciech Adamiecki, działaczka Polskiej Rady
          Chrześcijan i Żydów - Barbara Sułek-Kowalska. Pani Joanna Brańska ze swoim
          małym zespołem zadbała o oprawę muzyczną i kulinarną tak jak trzeba - było
          sporo radości, humoru, odrobina patosu i umiarkowana porcja refleksji.

          W rolę gospodarzy wieczoru wcieliła się cała rodzina Krajewskich: Stanisław
          Krajewski wraz z żoną Moniką oraz ich dwaj synowie. Wieczór miał, zgodnie z
          pełnym rytuałem żydowskim, charakter kolacji szabatowej - było więc zapalanie
          świec, kidusz, łamanie chały i śpiewanie zmirot.

          Jubilat, który zalicza się do najlepszych polskich mówców, tym razem powiedział
          tylko parę zdań. Ale metodą Beni Krzyka z Odessy: mało, ale smacznie.
          Zanotowałem na kartce takie np. słowa: "To nie jest sztuka żyć długo, sztuką
          jest żyć godnie". Albo: "Mieć nawet sto lat, ale po złej stronie, co to za
          satysfakcja".

          Stanisław Krajewski i Barbara Sułek--Kowalska wręczyli jubilatowi dyplom
          honorowego członka Polskiej Rady Chrześcijan i Żydów. Pani Joanna Brańska
          ofiarowała mu w imieniu Towarzystwa Przyjaźni Polsko-Izraelskiej rzeźbionego w
          drewnie anioła (żeby strzegł i chronił) dłuta rzeźbiarza ludowego z Meszny koło
          Białej - Stanisława Kwaśnego.

          Od ambasadora Szewacha Weissa prof. Bartoszewski otrzymał album poświęcony
          wizycie papieża Jana Pawła II w Izraelu. Dziękując za ten dar, jubilat
          przypomniał, że jego stosunek do Jerozolimy jest szczególny. Gdy przed kilku
          laty podczas wywiadu dla "Frankfurter Allgemeine Zeitung" zapytano go, gdzie
          mógłby mieszkać na stałe poza swoją rodzinną Warszawą, Władysław Bartoszewski
          odpowiedział bez wahania: "Tylko w Jerozolimie!". I tak myśli i czuje do
          dzisiaj. "Byłem w Jerozolimie - wspominał - kilkanaście razy, bo to jest dla
          mnie miasto całej ludzkości, symbol pokoju, na który Jerozolima czeka".

          Podczas spotkania w "Ejlacie" prof. Władysław Bartoszewski przytaczał budzące i
          śmiech, i grozę fragmenty z udostępnionych mu przez Instytut Pamięci Narodowej
          teczek "na siebie". Komentował je z właściwym sobie humorem i sarkazmem: "Może
          przygotuję, po przejrzeniu tych setek i tysięcy absurdalnych papierów, nową
          książkę? Mam już jej tytuł: Moja przygoda z syjonizmem, albo też Jak byłem
          agentem syjonizmu. Przewiduję dla tej książki miejsce na liście bestsellerów".



    • Gość: misiek Osobiste przezycie IP: 216.127.82.* 03.12.02, 20:52
      Moj dziadek,urodzony w 1923 roku na Kielecczyznie sluzyl w odzialach AK
      od roku 1941. (pseudonim 'Rozyczka' )

      W czasie odbicia wiezniow ak-owskich z niemieckiego wiezienia w Piensku (lub
      Pinczowie - juz nie pamietam dokladnie) Rozyczka dostal kule w obojczyk.

      Kula ta do dnia dzisiejszego tam sie znajduje.


      W roku 1945, wiekszosc jednostek AK zakonczyla dzialalnosc po obietnicy wladz
      ,ze zolnierze AK nie powinni obawiac sie zadnych konsekwencji.

      Rozyczka z calym oddzialem 'przeszli do cywilu'


      'Wolna Polska' nie potraktowala ich jednak z szacunkiem.

      Caly oddzial zostal skazany na smierc przez zyda z rosyjskim akcentem w mundurze
      LWP.

      Oficerowie zostali straceni pierwsi.

      Zolnierze broniacy Polski zostali skazani na smierc przez zydoskich slugosow
      Stalina !

      Rozyczka rowniez zostal skazany na smierc. Czekal na nia do 1949 roku kiedy to
      zamieniono mu kare na dozywotnia ciezka prace.

      Z wiezienia wyszedl na poczatku 1953.

      Kiedy wyszedl, 60-70% oddzialu juz zostalo zamordowanych przez przez
      stalinowskich zydow.



        • Gość: misiek Re: No to moze jeszcze...... IP: 216.127.82.* 03.12.02, 21:06
          Gość portalu: Realista napisał(a):

          > ........taki fakt,ze Zydzi w ZSRR za Stalina byli naczelnikami obozow
          > sovieckich az w ok. 20 lagrach. Pozatym prawa reka Stalina byl Zyd-ludobojca-
          > masowy niejaki
          > Beria.
          > ps. wiecej chyba nie trzeba ?


          Z tego co ja wiem to pochodzenie Beri nigdy nie zostalo na 100% wyjasnione.
          Czesc ludzi twierdzi , ze byl zydem, druga czesc,ze byl Gruzinem tak jak Stalin
        • jewhaterexterminator Koniec winnickich Żydów? 22.02.03, 00:41
          Koniec winnickich Żydów?
          Michał Bilewicz


          [WINNICA]

          Winnicę nazywano niegdyś "Jeruszalaim be-Podolie" - Jerozolimą Podola. Była
          wielkim centrum żydowskiego życia duchowego, kulturalnego i handlowego. Okręg
          winnicki to takie miasteczka jak Niemirów, Szargorod, Berszada, Bracław,
          Międzyborz czy Mohylew. Kiedyś były to wielkie ośrodki chasydyzmu, a od nazw
          tych miasteczek utworzono nazwiska najwybitniejszych cadyków. Niemal każda wieś
          w tej okolicy miała własnego wielkiego rebe, który służył wsparciem i poradą
          swoim wyznawcom. W samej Winnicy, jak donoszą dziewiętnastowieczne dokumenty
          carskiej Rosji, "widoczny jest zgubny wpływ przywódców chasydzkich - takich jak
          bracia Rajcher i Awrom Bernsztajn". Dziś w mieście liczącym 420 tysięcy
          mieszkańców, mieszka niespełna 4 tysiące Żydów. Jedyni chasydzi, którzy się tu
          pojawiają to amerykańscy chasydzi z Lubawicz, niosący swoją mission
          civilisatrice do zateizowanych państw byłego ZSRR. Co zatem pozostało z
          Jerozolimy Podola? Jacy są dzisiejsi winniccy Żydzi? Co dzieje się z ich
          zabytkami? Odpowiedzi na te pytania szukałem w rozmowach z ostatnimi Żydami w
          Winnicy i w trakcie szabasowych spacerów szlakiem żydowskich zabytków tego
          miasta.

          * * *

          Pierwszymi młodymi winniczanami, których poznałem, byli: uczestniczka letniego
          kursu jidysz Ira Wilikowiecka i jej przyjaciel Sasza. Ira studiuje w Winnicy
          informatykę, specjalizuje się w oprogramowaniu internetowym. Jest to bardzo
          oblegany kierunek, który powszechnie uważa się za najbardziej przyszłościowy. Z
          drugiej jednak strony studiowanie to często sposób na ukrycie bezrobocia - na
          Ukrainie wielu studentów nie może nawet marzyć o zdobyciu pracy, co skłania ich
          do przedłużania studiów w nieskończoność.

          Młoda winniczanka ma świadomość, że tak dobre wykształcenie można znacznie
          lepiej wykorzystać tam, gdzie miejsc pracy jest znacznie więcej. Rozważa
          możliwość wyjazdu na Zachód: - Chciałabym skończyć ostatni rok na uczelni, a
          potem chyba pomyślę o emigracji - mówi Ira. - Najchętniej do Ameryki, może do
          Izraela, gdzie mam rodzinę. Właściwie nie chcę opuszczać mojego miasta, ale
          tutaj nie ma zbyt dużych szans na zdobycie dobrej pracy. Dzisiaj cała młodzież
          w Winnicy uczy się hebrajskiego z myślą o wyjeździe do Izraela - dodaje.

          Sasza już skończył studia informatyczne. Jego szanse na rynku pracy nie były
          najgorsze - w Winnicy komputeryzują się nie tylko firmy, ale i szkoły. Sasza
          znalazł pracę w szkole prowadzonej przez chasydów z Lubawicz. Uczą się w niej
          głównie dzieci pochodzące z mieszanych małżeństw. - Ta szkoła nie jest bardzo
          religijna - opowiada Sasza - ale dzieci mają tu naprawdę dobre warunki. Często
          tu dopiero poznają żydowską tradycję - dodaje.

          Sponsorem szkoły jest Amerykanin, rabin Surkis. Przyjeżdża do Winnicy dosyć
          często i regularnie dogląda postępów swoich podopiecznych. Pomocna dłoń
          zachodniego żydostwa pozwala wielu winnickim Żydom nie tylko zachować tradycję,
          lecz również rozwijać pomoc społeczną i edukację.

          - Dzięki Chabadowi i rabinowi Surkisowi dzieci ze szkoły mogą wyjeżdżać za
          granicę. Byli już w Austrii, Szwajcarii, Anglii - opowiada Ira.

          Kolejna młoda winniczanka, która aktywnie uczestniczy w życiu żydowskim to Ira
          Zilberman, pracowniczka gminy i organizacji charytatywnej "Chesed Emuna". Latem
          roku 2001 Ira była już "na walizkach", choć zdążyła jeszcze współorganizować
          międzynarodowe seminarium jidysz, które odbyło się w podwinnickiej Striżówce.

          - Większość z moich przyjaciół wyjechała już w latach dziewięćdziesiątych. -
          mówi Ira Zilberman. - Z całego naszego żydowskiego grona zostałam w Winnicy już
          tylko ja. Moi znajomi najczęściej wyjeżdżali do Niemiec i do Izraela dzięki
          Sochnutowi. Ja sama postanowiłam wyjechać do Izraela. Do końca września będę tu
          jeszcze mieszkać, a potem mam nadzieję, że wyjadę.

          Ira musi pracować w gminie, choć kształciła się z myślą o zupełnie innym
          zawodzie.

          - Mam wyższe wykształcenie medyczne i sądzę, że w Izraelu znajdę lepiej płatną
          pracę niż tutaj. W Winnicy, nawet gdyby mi przyszło pracować w szpitalu, nie
          byłabym się w stanie utrzymać. Izrael to dla mnie szansa na lepsze życie.

          Czy społeczność żydowska Winnicy ostatecznie wygaśnie w ciągu najbliższych
          kilku lat? Żydzi mieszkający w tym mieście mają podzielone zdania na ten temat.

          Igor, prywatny przedsiębiorca, którego dzieci wyjechały do Izraela, radzi sobie
          całkiem nieźle. Ma nawet sporo czasu wolnego, który poświęca na pracę społeczną
          dla gminy żydowskiej. Mówi jednak sceptycznie o przyszłości: - Ci, co
          pozostali, to zwykle mieszane małżeństwa. Z naszego miasta wyjechała liczna
          przed laty żydowska inteligencja, a na jej miejsce napłynęła ludność wiejska.
          Do żydostwa przyznają się coraz częściej ludzie, którzy nie mają z tym wiele
          wspólnego. Sądzę, że z czasem wszyscy wyemigrują do Izraela - dodaje tankując
          swoją czerwoną Hondę.

          Ira Zilberman, która wkrótce wyjeżdża, widzi pewne perspektywy przed winnickimi
          Żydami: - Jest tu sporo żydowskich dzieci, jest przedszkole żydowskie i szkoła.
          Nie sądzę więc, żeby życie żydowskie całkowicie wygasło.

          Impreza kulturalna organizowana przez winnicką gminę żydowską nie wygląda zbyt
          optymistycznie. Pojawiają się oficjale z władz miasta, którzy zapewniają nas o
          wieloetniczności i duchu tolerancji w Winnicy. Na scenie występuje jednak
          głównie chór staruszek i małe dzieci z przedszkola, które zapewne za kilka lat
          dołączą do swych rodzin w Hajfie czy Netanii. Wśród członków gminy zdecydowanie
          brakuje średniego pokolenia. Podobnie jest z gminną gazetką "Jerusalimka":
          przez kilka kolejnych edycji toczył się w niej spór kombatantów II wojny
          światowej, wspominających swoją młodość. W innych artykułach powraca również
          tematyka historyczna: odznaczono emerytowaną frontową siostrę, zbezczeszczono
          pomnik ofiar wojny itp.

          Synagoga winnicka to mały, nieoznakowany budyneczek. Miejscowi Żydzi twierdzą,
          że to w obawie przed antysemityzmem, który na Ukrainie nie jest rzadkością. W
          środku wiszą obrazki z Izraela, flagi i ozdoby religijne. Pomieszczenie jest
          bardzo małe, choć gabaj opowiada z dumą, że nabożeństwa odbywały się tu, odkąd
          pamięta.

          Zupełnie inny nastrój panuje w oddalonej stąd nieco Jerusalimce. Jerusalimka to
          była dzielnica żydowska, która zachowała swój unikalny charakter - czasy
          sowieckie oszczędziły osiedle parterowych domków z cegieł i niewielkich
          kamieniczek. Ta zabudowa, przywodząca pamięć charakterystycznej zabudowy
          sztetłech, okazała się niezwykle trwała. Spacerując piątkowym wieczorem po
          opuszczonych uliczkach, do naszych uszu dociera głośny śpiew przypominający
          chasydzkie niguny. Czy to może być prawda? Czy chasydzki szabes przetrwał tu,
          na Jerusalimce?

          Gdy zaglądamy do domu okazuje się, że dziś te wspaniałe zabudowania zajmują
          krysznaici. Wieczorna mantra przypomina jako żywo chasydzkie pieśni. To dobrze,
          że w tym miejscu wciąż żyją mniejszości, które dziś Ukraińcom wydają się
          podobnie niezrozumiałe jak niegdysiejsi ortodoksyjni Żydzi. Żal jednak trochę,
          że na ulicach Edelsztejna i Szołema Alejchema nie widać w piątkowy wieczór
          świec w oknach. Kilka metrów stąd stoi niski, choć ciekawy architektonicznie
          budynek. To stara synagoga, w której dziś mieści się hala sportowa jednej z
          winnickich szkół. Losy tego budynku są więc smutną metaforą losów miasta, w
          którym kiedyś kwitła żydowska kultura, a z którego dziś emigrują w świat
          ostatni Żydzi.


      • jewhaterexterminator Dni Izraela w Lublinie 17.02.03, 23:28
        Dni Izraela w Lublinie
        Katarzyna Więcławska


        W dniach 12-14 listopada ub.r. na Uniwersytecie Marii Curie-Skłodowskiej w
        Lublinie odbyły się Dni Izraela zorganizowane przez Zakład Kultury i Historii
        Żydów oraz Akademickie Centrum Kultury "Chatka Żaka", przy pomocy ambasady
        Izraela w Warszawie. Honorowy patronat nad imprezą objął rektor UMCS Marian
        Harasimiuk.

        Dni Izraela rozpoczęły się wykładami wprowadzającymi słuchaczy w zagadnienia
        istotne dla izraelskiego państwa. Anna Sokół (Uniwersytet Warszawski)
        przedstawiła odczyt pt. "Izrael dziś", skupiając się na skomplikowanej sytuacji
        Arabów izraelskich w dobie konfliktu między Żydami a Palestyńczykami. Katarzyna
        Hołda (Uniwersytet Jagielloński) wygłosiła wykład na temat teraźniejszości i
        historii kibuców, wzbogacony osobistymi wrażeniami prelegentki z pobytu w
        jednym z nich. Wyświetlono także dwa początkowe odcinki filmu dokumentalnego
        pt. Po-Lan-Yah zrealizowanego przez telewizję izraelską. Zgodnie z
        zamierzeniami reżysera Amnona Teitelbauma jest to film o wielowiekowej wspólnej
        historii narodów polskiego i żydowskiego. Jego twórcy podróżowali po Polsce i
        Ukrainie w poszukiwaniu śladów żydowskiej obecności na tych terenach,
        zgromadzili setki dokumentów, przeprowadzili liczne rozmowy z historykami i
        badaczami kultury żydowskiej. Wysiłki te w sposób symboliczny podsumowuje tytuł
        filmu - hebrajska nazwa Polski, która rozdzielona na sylaby znaczy dosłownie Po
        (tutaj), lan (spoczął), Ja(hwe) (Bóg) - odzwierciedlając popularną ideę, iż
        Polska była tymczasowym domem, który Bóg przeznaczył dla swego ludu na czas
        wygnania. Z bardzo dużym zainteresowaniem publiczności spotkały się fragmenty
        filmu, które dotyczyły Lublina i regionu lubelskiego.

        Punktem kulminacyjnym Dni Izraela stała się wzruszająca uroczystość przyznania
        medali Sprawiedliwy wśród Narodów Świata. Przewodniczyła jej charge d'affaires
        ambasady Izraela w Polsce Beth-Eden Kite, której we wręczaniu odznaczeń i
        dyplomów dopomogli ks. abp Józef Życiński, rektor UMCS prof. Marian Harasimiuk,
        wiceprezydent miasta Janusz Mazurek oraz Wanda Lotter reprezentująca lubelską
        gminę żydowską. Wśród odznaczonych znaleźli się: Teofila i Aleksander
        Bajakowie, Helena i Czesław Kuroniowie, Eugenia Chrust-Kurkiewicz i Władysława
        Szafraniec-Kurkiewicz, Katarzyna i Hieronim Frelasowie, Anna i Ignacy
        Jaroszowie wraz z synami Aleksandrem i Maksymilianem oraz córką Marianną,
        Marianna i Józef Krzymowscy i Marianna Marczak. Rangę uroczystości zaakcentował
        abp Józef Życiński, wskazując na postawę życiową odznaczonych jako krystaliczne
        źródło, które inspirować powinno współczesnego człowieka zagubionego w świecie
        dotkniętym kryzysem wartości moralnych. Bezkompromisowość i odwagę tych ludzi,
        stawiających miłość bliźniego ponad uczucie strachu, podkreśliła również Beth-
        Eden Kite.

        Wydarzeniu towarzyszyła piękna symbolika - odznaczeni przed otrzymaniem
        dyplomów i medali zapalali światła pamięci na specjalnie przygotowanych
        drzewkach oliwnych, odczytywano też nazwiska uratowanych. Jeszcze raz
        przywołano tragiczną przeszłość konkretnych osób, polskich Żydów - Chai
        Guterman, Jakowa Grinera (późniejszego księdza Grzegorza Pawłowskiego), Aby
        Bechera i wielu innych, których całe rodziny wymordowali hitlerowcy. Ratunek,
        jaki ci ludzie znaleźli w domach Sprawiedliwych, stał się najwspanialszą
        odpowiedzią na czas pogardy. Każda z historii ocalenia to pełna dramatyzmu
        opowieść o ludzkiej tragedii i przełamywaniu własnych obaw.

        Pani Józefa Cichulska, odbierająca wraz z siostrą Zofią Zbysz odznaczenie w
        imieniu nieżyjących rodziców Marianny i Józefa Krzymowskich, opisywała później
        w rozmowie z dziennikarzami atmosferę grozy, w jakiej jej rodzice podjęli
        decyzję o udzieleniu schronienia do końca wojny młodej wówczas dziewczynie,
        Chai Guterman, która uciekła podczas akcji wysiedleńczej Żydów ze Sławatycz do
        getta w Międzyrzecu. Podobny przebieg miały wszystkie te historie - państwa
        Bajaków i Kuroniów, którzy jako jedyni w swej okolicy postanowili chronić
        małego chłopca, Jakowa Grinera; państwa Kurkiewiczów, u których w stodole, w
        ziemniakach, ukrywało się przez dwa lata aż trzynaście osób; państwa Jaroszów,
        Marczaków i Frelasów, których domy pozostały otwarte dla potrzebujących.

        Uroczystość zakończył koncert na fortepian i skrzypce - odegrano utwory Henryka
        Wieniawskiego i Antoniego Dworzaka.

        Dwa kolejne popołudnia Dni Izraela wypełniły ciekawe wykłady oraz pokazy
        filmów. Autorka popularnej książki Święta i obyczaje żydowskie Ninel Kameraz-
        Kos z Żydowskiego Instytutu Historycznego wygłosiła odczyt na temat świąt
        żydowskich, towarzyszących im obyczajów, tradycji i ich symboliki, które często
        znane są Polakom jedynie pobieżnie. Ksiądz Romuald Jakub Weksler-Waszkinel
        (Katolicki Uniwersytet Lubelski) w swym wykładzie "Jan Paweł II w Jerozolimie -
        radość i nadzieja", poprzedzonym krótką izraelską relacją filmową z pielgrzymki
        papieskiej, skierował uwagę słuchaczy ku zagadnieniu dialogu między
        chrześcijaństwem i judaizmem, jego historii i perspektyw. Rzecznik ambasady
        Izraela Michał Sobelman przedstawił natomiast Izrael jako mozaikę kultur. Wziął
        także udział w spotkaniu z widzami wyświetlanego w ramach imprezy filmu "Ten
        jest z ojczyzny mojej", jako autor scenariusza. Bohaterem filmu jest znany
        historyk izraelski Israel Gutman. Przez pryzmat jego wspomnień i przemyśleń
        docieramy do obrazu przedwojennej Polski oraz czasów okupacji.

        Wśród tematyki wykładów nie zabrakło także wątku literackiego. Shoshana Ronen
        (Uniwersytet Warszawski) wygłosiła odczyt pt. "Podróże do Polski we
        współczesnej literaturze izraelskiej", przywołując doświadczenia pisarzy
        izraelskich, którzy z wielu przyczyn przedsięwzięli takie podróże i później je
        opisali. Sławomir Żurek (Katolicki Uniwersytet Lubelski) przybliżył natomiast
        słuchaczom motywy izraelskie w poezji polskiej XX wieku, skupiając uwagę na
        twórczości Aleksandra Wata, Arnolda Słuckiego i Henryka Grynberga.

        Podczas Dni Izraela można było także zwiedzić wystawy fotograficzne "Jerozolima
        z lotu ptaka" i "Izrael - natura, krajobrazy" ukazujące najbardziej malownicze
        zakątki tego kraju. Sprzedawano miesięcznik "Midrasz", książki o tematyce
        żydowskiej, rozdawano materiały informacyjne na temat Izraela.

        Wszystkim wykładom, pokazom filmowym, wystawom, szczególnie zaś uroczystości
        wręczenia medali towarzyszyło duże zainteresowanie lublinian. Jego wyrazem
        stały się liczne pytania do prelegentów oraz żywe dyskusje następujące po
        poszczególnych referatach oraz podczas spotkań filmowych.

        Lubelskie Dni Izraela odpowiedziały na wzrastające zaciekawienie różnych
        środowisk historią, kulturą i teraźniejszością narodu żydowskiego.
        Organizatorzy mają nadzieję, że impreza wejdzie na stałe do kalendarza
        akademickiego, tym bardziej że władze uniwersytetu pragną podtrzymać i
        rozszerzyć współpracę z ambasadą Izraela i różnymi placówkami naukowymi w tym
        kraju.

        Tematyka żydowska znalazła już stałe miejsce w UMCS w Lublinie - powstały w
        ubiegłym roku Zakład Kultury i Historii Żydów kierowany przez prof. Monikę
        Adamczyk-Garbowską, prowadzi ożywioną działalność naukową i popularyzatorską,
        organizuje całoroczne cykle wykładów, spotkania autorskie, seminaria dla
        nauczycieli, planowane są też lektoraty języków hebrajskiego i jidysz.

        Być może więc propagowanie kultury żydowskiej stanie się kolejną lubelską
        tradycją.



      • jewhaterexterminator Równe. Kartki historii 22.02.03, 00:40

        Równe. Kartki historii
        Zofia Leżańska


        [RÓWNE]

        W zeszłym roku z moją córką Weroniką odwiedziłyśmy Ukrainę. Córka była
        zaproszona do Równego, gdzie dała charytatywny koncert pieśni żydowskich w
        języku jidysz.

        Równe jest dla mnie szczególnym miejscem - mieszkałam tam, pracowałam, tam
        pochowany jest mój mąż. Dla Żydów Równe jest sercem całego Wołynia. Przed II
        wojną światową było olbrzymim cen-trum kultury i życia społecznego Żydów
        wołyńskich. Odwiedzali je często koryfeusze literatury żydowskiej: Mendele
        Mojcher Sforim, Szołem Alejchem, Chaim Nachman Bialik, Szalom Asz, Izaak
        Bashevis Singer i inni. Wielki mistyk Dow Ber, który był uczniem Baal Szem
        Towa, część swego życia spędził w Równem.

        W roku 1772 odbywał się w tym mieście zjazd najwybitniejszych cadyków Polski,
        Ukrainy, Litwy. Równe związane jest z uczonymi, którzy badali język jidysz
        (Naum Sztif nawet urodził się w Równem). Noach Pryłucki pochodził z Krzemieńca
        (Wołyń), ale też był związany z Równem. Stąd także pochodzi pierwszy minister
        do spraw żydowskich Ukraińskiej Republiki Ludowej M. Zilberfarb.

        W Równem częstymi gośćmi byli przyszli założyciele państwa Izrael działało tam
        wiele społeczno-politycznych żydowskich partii i organizacji młodzieżowych. W
        wielkiej synagodze śpiewali kantorzy światowej sławy: J. Rowner, Mosze, Simcha
        i Dawid Kusewiccy. W Równem działały dwa teatry żydowskie - Teatr Ludowy i
        Teatr Zafrana. Występowali w nich gościnnie artyści warszawskiego Teatru
        Żydowskiego (możliwe, że obecny dyrektor teatru pan Szymon Szumniej, który
        pochodzi z Wołynia, z lat dziecięcych wyniósł te tradycje teatralne). Bywali
        tutaj artyści M. Szwarc (Wilno), B. Witler (Nowy Jork), znani humoryści: Dżigan
        i Szumacher oraz inni. Rozkwitało świeckie szkolnictwo żydowskie. Działały
        tutaj żydowskie gimnazja - "Tarbut" i "Oświata". W latach 1937-1938 uczniowie
        gimnazjum "Tarbut" przyjaźnili się z młodzieżą z gimnazjum ukraińskiego.
        Uczestniczyli we wspólnych imprezach i zawodach sportowych.

        Wszyscy Żydzi Wołynia czytali gazety w jidysz - "Wołyner najes", która
        wychodziła raz w tygodniu i codzienną gazetę "Der Wołyner idiszer kurjer". W
        Równem działało kilka klubów sportowych. Najlepsza była drużyna piłki
        nożnej "Chasmoneja", która zwyciężyła w polskiej "Makiabiadzie". Młodzież
        żydowska zbudowała nawet stadion dla tej drużyny - najnowocześniejszy w tamtym
        czasie na Wołyniu.

        Do wybuchu wojny niemiecko-radzieckiej w czerwcu 1941 r. w Równem istniały
        średnie szkoły żydowskie, gdzie głównym językiem był jidysz. W tym czasie
        często przyjeżdżał tam Kijowski Państwowy Teatr Żydowski oraz Lwowski Państwowy
        Teatr Żydowski im. Szołema Alejchema. Równe było miejscem spotkań ludzi
        literatury, działaczy społecznych i politycznych. Przyjeżdżali tu D. Bergelson,
        P. Markisz, D. Hofsztajn, J. Fefer, którzy tragicznie zginęli w piwnicach
        moskiewskiej Łubianki.

        W ciągu wielu stuleci Żydzi Równego przeżywali wiele tragedii. Najgorszy był
        listopad 1941 r.

        Kierowniczka archiwum w Ostrogu pani W. Banducka powiedziała mi, że Ostróg
        przed wojną liczył około 13,5 tyś. mieszkańców, w tym około 12,5 tyś. Żydów. Po
        wkroczeniu faszystów wszyscy zostali zamordowani. Przez kilka dni i nocy w
        okolicy słychać było strzały, krzyki i płacz. Tylko jedno sześcioletnie dziecko
        ocalało. Przeżyło wojnę ukrywane w mieście.

        Obecnie żydowska gmina w Równem mieści się przy ul. Szkolnej w budynku dawnej
        synagogi. Modlitwy odbywają się na pierwszym piętrze, a na parterze -
        biblioteka i sale przeznaczone na spotkania i imprezy. Prawie wszyscy
        członkowie gminy otrzymują pomoc od organizacji międzynarodowych, ponieważ
        życie jest drogie i nie wszyscy maj ą pracę. Na całym Wołyniu przed wojną gmina
        żydowska liczyła 35 tyś. Żydów, a dzisiaj pozostało ich tylko kilkuset i
        właściwie większość z nich marzy o emigracji. Czy im się to uda, czas pokaże.


      • tyrannosaurus.rex Death, anguish in Tel Aviv: 17.01.03, 03:35
        Death, anguish in Tel Aviv: Implications for election
        By LESLIE SUSSER Jewish Telegraphic Agency

        JERUSALEM -- This week's suicide bombing in Tel Aviv has made terror even more
        of a central issue in Israel's upcoming election -- and highlighted the major
        parties' different prescriptions for ending the violence.

        For months, Amram Mitzna, the Labor Party's candidate in the elections, has
        advocated the construction of an electronic fence between Israel and the West
        Bank to keep terrorists out of Israeli cities. After Sunday's attack, Mitzna
        decided to put the fence idea at the center of his campaign.

        In Labor's first television spot, which aired Tuesday, Mitzna accused Prime
        Minister Ariel Sharon of the Likud Party of dragging his feet on the fence
        for "political reasons" -- settler pressure and fear that a fence might
        constitute a permanent border close to Israel's pre-1967 war boundary.

        So far, less than three miles of the projected 200-mile barrier between Israel
        and the West Bank have been built.

        "Sharon chose not to build the fence," Mitzna declared the day after the
        bombing, "and so the terror continues."

        Sharon, for his part, launched a personal attack on Mitzna in recent days,
        accusing him of "inexperience" and trying to link him to peace plans backed by
        the Labor government of former Prime Minister Ehud Barak.

        Presented at the July, 2000 Camp David summit and afterward, the plans
        included "irresponsible" concessions to the Palestinians, Sharon said.

        Past Israeli elections also have revolved around terrorism, but this one,
        scheduled for Jan. 28, has a twist. Terror attacks crippled the campaigns of
        incumbent prime minsters Yitzhak Shamir in 1992, Shimon Peres in 1996 and Barak
        in 2001. This time the violence seems likely to benefit Sharon, the hawkish
        father figure, at the expense of the untested Mitzna.

        Sharon's policy has been to fight terror primarily by military force. He
        advocates a peace agreement with the Palestinians, but only after terror stops
        and the Palestinian leadership is replaced.

        Mitzna, however, advocates immediate negotiations with the Palestinians without
        preconditions -- and, if those fail, a unilateral withdrawal from most of the
        West Bank to positions behind the promised security fence.

        Another key difference is the candidates' view of Palestinian Authority
        President Yasir Arafat. Mitzna's program implies that Arafat not only can stay
        in power, but -- as the Palestinian official theoretically most able
        to "deliver" a peace agreement -- may even become a productive negotiating
        partner.

        If Israel is forced to undertake a unilateral separation from the Palestinians -
        - Mitzna's fall-back position -- it doesn't matter who is leading the
        Palestinian side.

        Sharon, in contrast, has stated repeatedly that the replacement of Arafat is a
        precondition for diplomatic progress -- and even has brought President Bush
        around to his view.

        The aftermath of Sunday's bombing seems to indicate that pressure to expel
        Arafat from the Palestinian territories once again is building on Sharon.
        Though it almost surely won't happen before an anticipated American-led strike
        on Iraq, the day of Arafat's exile may be drawing closer.

        Sunday's attack highlighted Sharon's difficulties dealing with Palestinian
        terrorism in the run-up to the expected American strike.

        The US has demanded that Israel refrain from inflaming the Arab world before a
        possible war on Iraq. In recent days, the US has criticized even the demolition
        of terrorists' homes -- a policy blasted by human rights groups, but one of the
        few Israeli steps that has proven partially successful at deterring suicide
        bombers.

        Given the US pressure, Sharon rejected advice from his top Cabinet ministers to
        exile Arafat now, but he reportedly assured them that he would review the
        situation after any war on Baghdad redraws the political map of the Middle
        East.

        Hours after the Tel Aviv bombing, Sharon summoned three senior ministers to a
        late-night consultation on Israel's response. All three -- Defense Minister
        Shaul Mofaz, Foreign Minister Benjamin Netanyahu and Finance Minister Silvan
        Shalom -- wanted to expel Arafat from the Palestinian territories.

        As long as Arafat is around, terrorism won't stop, nor is there a chance of
        serious governmental reforms in the PA, they argued.

        Sharon agrees with the assessment in principle but, because of the American
        pressure, nixed the idea of expelling Arafat. But after the American offensive,
        aides say, Sharon believes Washington will give Israel far more leeway in
        responding to Palestinian terrorism, making that the proper time to expel
        Arafat.

        Appearing before the Knesset's Foreign Affairs and Defense Committee on Sunday,
        Mofaz virtually confirmed that the government is planning to exile the
        Palestinian leader, saying that the day is "getting closer" when Arafat will no
        longer be around.

        Defense Ministry sources say that Israel aims "to engage the Palestinians in
        serious peace talks" in the coming year -- something that, in Mofaz's
        view, "can only happen without Arafat."

        Netanyahu made a similar point in an address to foreign diplomats on Sunday
        when he defended Israel's refusal to allow Palestinian officials to attend a
        London conference on reforming the Palestinian Authority. Having Arafat send
        representatives to discuss reforming his regime was as absurd "as Saddam
        Hussein sending his minions to discuss reform of the regime in Baghdad,"
        Netanyahu said.

        The Israeli statements against Arafat reportedly are being echoed by senior
        Palestinian officials. According to Israeli government sources, Palestinians
        who met top Sharon aides to discuss renewing the peace process "the day after"
        Israeli elections and war in Iraq said there would be no progress as long as
        Arafat is around.

        Indeed, the Israeli sources said, the Palestinians seemed to feel they were
        risking their lives merely by talking to Israel.

        Labor Party leaders, however, are solidly against expelling Arafat, even after
        any American strike on Iraq. Haim Ramon, chairman of the Knesset's Foreign
        Affairs and Defense Committee, says that precisely because of Arafat's role in
        Palestinian terrorism, it would be better to keep him "cooped up in Ramallah"
        than to allow him to travel the world pressing the Palestinian case and raising
        funds for more attacks.

        "No one would replace Arafat in the territories," Ramon says, "and expelling
        him would only make things worse."

        For the leaders of Israel's two major parties, having Arafat around, at least
        for the next three weeks, may actually make things easier.

        For Mitzna, Arafat is a potential partner at best, and is irrelevant at worse.

        Regarding Sharon, it may be instructive to recall the headline in one major
        American magazine after the Likud leader was elected prime minister in
        February, 2001. Noting that Palestinian terrorism had overthrown the most peace-
        oriented government in Israel's history, The New Yorker called Sharon's
        election "Arafat's gift.''

        Many Israelis say Sharon has no long-term vision for achieving Israeli-
        Palestinian peace, but they don't care: As long as Arafat heads the PA, they
        see no hope anyway.

        If the polls hold true for another three weeks, Arafat may be giving Israelis
        the same gift this time around.

        RETURN TO THE TOP


        --------------------------------------------------------------------------------

        Death, anguish in Tel Aviv: Implications of Iraqi threat
        By NAOMI SEGAL Jewish Telegraphic Agency

        JERUSALEM -- As Israel's government considered its response to a deadly terror
        attack this week in Tel Aviv, a possible US strike against Iraq weighed heavily
        in the equation.
        Twenty-two people were killed and more than 100 wounded Sunday when two suicide
        bomber
      • tyrannosaurus.rex JEWS OF NEW JERSEY 17.01.03, 03:37
        JEWS OF NEW JERSEY by Matt Schuman
        NJJN Associate Editor
        Presenting the New Jersey Jewish News’ list of the most prominent 20th century
        New Jersey Jews. The list is nothing if not diverse. After all, where else
        could you find Albert Einstein and George Costanza on the same list?

        Included are men and women, living and dead, in fields ranging from education
        to entertainment, from sports to literature and religion. The list features
        philanthropists, scientists, entrepreneurs and politicians.

        The one common thread is that all are New Jersey natives or spent a significant
        portion of their lives in the Garden State.

        The list was compiled by soliciting the opinions of NJJN readers and conducting
        interviews with people from across the state. The list is intended to be a
        representative sampling of the best New Jersey Jewry has had to offer in the
        last 100 years. It is not meant to be the final word.

        It also should be noted that because NJJN does not want to find itself
        comparing rabbis, only five members of the rabbinate — all major figures well
        beyond their own communities — are included.


        THE MOST INFLUENTIAL
        ALEX AIDEKMAN
        Together with two partners, Aidekman founded the Shop Rite and Pathmark
        supermarket chains. A noted philanthropist, he provided the lead gift for the
        construction of the complex that houses the United Jewish Federation of
        MetroWest, the New Jersey Jewish News and such agencies as the Lautenberg
        Family JCC of Greater Morris and the Jewish Education Association.
        MILES LERMAN

        The Vineland man heads the United States Holocaust Memorial Museum in
        Washington.

        JASON ALEXANDER
        The Newark native was a Broadway song-and-dance man before going to work in
        films and television. In 1990, he was cast as George Costanza on TV’s Seinfeld.
        By the time the series ended, Alexander had become one of the most recognized
        entertainers in show business.
        NORMAN MAILER
        The author, a Long Branch native, holds sharp views on American society, as
        reflected in such celebrated works as The Armies of the Night, an account of
        the peace march on Washington, and The Executioner’s Sin, which dealt with the
        treatment of convicted murderer Gary Gilmore. Both books were Pulitzer Prize
        winners.

        LOUIS BAMBERGER
        Bamberger was an entrepreneur whose department store in Newark took up a full
        square block and employed 2,800 people in the 1920s. He gave millions to many
        philanthropies, both Jewish and secular.
        ALAN LOWENSTEIN
        Lowenstein, who heads a large law firm, is a longtime Newark resident and past
        president of the Jewish Community Council of Essex County.

        MOE BERG
        The Newark native is considered the best educated man ever to play major league
        baseball. A catcher, Berg had a 14-year major league career. He spoke 12
        languages, received a degree from Columbia University Law School and worked as
        a counterintelligence agent in Europe during World War II.
        JUDITH LIGHT
        The actress, who has appeared on stage and screen, is probably best known for
        her television roles. The Trenton native appeared on the daytime drama One Life
        to Live and co-starred with Tony Danza in the television series Who’s the Boss?

        HORACE BIER
        The Livingston resident is a founder of the Solomon Schechter Day School
        movement and a past president of the Jewish Community Federation of
        Metropolitan New Jersey.
        JERRY LEWIS
        The Newark native, who grew up in Irvington, and performer Dean Martin were an
        enormously successful comedy team on stage, screen and radio. After they ended
        their partnership, Lewis went on to produce, direct and star in such comedies
        as The Nutty Professor and Bellboy. Lewis also is widely known for his annual
        Labor Day telethon on behalf of muscular dystrophy.

        ALLEN and JOAN BILDNER
        The Short Hills couple made a $2 million gift to Rutgers University to
        establish the Allen and Joan Bildner Center for the Study of Jewish Life. A
        board member of United Jewish Federation of MetroWest, Allen Bildner served as
        chair and chief operating officer of King’s supermarkets from 1964 until he
        retired in 1990.
        EMILY MANN

        Mann serves as artistic director of the McCarter Theatre in Princeton. Her
        Broadway show Having Our Say was nominated for best play at the 1995 Tony
        Awards.

        ELIZABETH
        BLUME-SILVERSTEIN
        Born in 1892 in Newark, she graduated from the New Jersey School of Law at 18
        and was a pioneer in the legal profession. She was the first woman to practice
        law in New Jersey, and as a specialist in criminal law, the first woman to try
        a murder case. (She won.) Blume-Silverstein was involved in many Jewish and
        legal organizations.
        BERNIE MARCUS
        Marcus, who grew up in Newark, is chief executive officer of Home Depot. He now
        resides in Atlanta, Ga., where he is active in Jewish and Israeli causes.

        MATHILDA BRAILOVE
        The Elizabeth resident was the first national women campaign chair for United
        Jewish Appeal.
        MONROE MILSTEIN
        The Princeton man is chief executive officer of the Burlington Coat Factory
        Warehouse Corporation, which operates more than 250 stores in 42 states. Annual
        net sales approach $2 billion.

        JUDY BLUME
        The Elizabeth native has written 21 books, which together have sold more than
        65 million copies. Her work has been translated into 20 languages. Blume’s
        titles include Are You There, God? It’s Me, Margaret, Blubber and Just As Long
        As We’re Together.
        SAMUEL I. NEWHOUSE
        The publisher merged the Newark Ledger with the Star Eagle to form Newark Star-
        Ledger, which became one of the state’s leading newspapers.

        FANNY BRICE
        The one-time Newark resident achieved fame in drama, comedy, musical theater
        and burlesque.
        SIMON NOVECK
        The Toms River author and scholar wrote Great Jewish Personalities.

        HERBERT and FRAN BRODY
        The Scotch Plains couple became well known for their philanthropy. He was a
        founder of the Shop Rite and Pathmark supermarket chains, along with Milton
        Perlmutter and Alex Aidekman.
        MURRAY PANTIRER
        The name of this Hillside man, a major real estate developer, can be found on
        Schindler’s list. A past president of Jewish Federation of Central New Jersey,
        Pantirer has devoted much of his adult life to Holocaust education.

        TAL BRODY
        Brody, a basketball star from Trenton, was an all-America player in the 1960s
        at the University of Illinois. He made aliya and captained Maccabi Tel Aviv to
        Israel’s first European basketball title in 1977. Brody is credited with
        helping to popularize the sport in Israel.
        EUGENE and VICTOR
        PARSONNET
        The father and son both achieved widespread recognition as surgeons at Beth
        Israel Hospital. Eugene, who served as Beth Israel’s chief of surgery, trained
        many of the best surgeons in the state and beyond. Victor developed world’s
        first nuclear pacemaker and was the first person to do heart transplants in New
        Jersey. In 1969, he began the state’s first major cardiac bypass program.

        SOL BUCHSBAUM
        Buchsbaum, a Westfield resident, received the National Medal of Science in 1986
        for his studies of solid state plasmas.
        HERMAN PEKARSKY
        He served as executive director of Jewish Community Council of Essex County
        from 1946 to 1963 and was a nationally recognized leader in Jewish communal
        organization.

        BARBARA COHEN
        The Somerville resident is the author of more than three dozen books for
        children and young adults. Many of her books have Jewish themes. For example,
        Tell Us Your Secret encourages readers to acknowledge the Holocaust, and
        Yussel’s Prayer — which won the National Jewish Book Award — tells the story of
        a shepherd boy’s faith.
        FLORENCE PESKOE
        A Colts Neck resident, she was the first woman to serve as clerk of the New
        Jersey Supreme Court. She later b
      • tyrannosaurus.rex Ariel Sharon 17.01.03, 03:39
        Ariel Sharon

        Sharon Tentatively Backs Plan for Palestinian State
        EL AVIV, Dec. 4 — Prime Minister Ariel Sharon offered tentative backing tonight
        for a United States "road map" to an Israeli-Palestinian peace, including
        creating a Palestinian state that would cover part of the West Bank and the
        Gaza Strip. But the Israeli leader couched that support in a series of strict
        conditions, including the removal of the Palestinian leader, Yasir Arafat, and
        strict limits on Palestinian security forces, which could prove impossible to
        implement soon.

        Speaking in a suburb of Tel Aviv at a conference on Israeli security, the prime
        minister said the government had agreed "in principle" to endorse a so-called
        road map that the Bush administration offered in late October to create an
        independent Palestinian state by 2005. The plan would end further Israeli
        settlements in the West Bank and Gaza Strip and, at its peak in 2005, lay out
        clear borders for a Palestinian homeland and define the status of Jerusalem, a
        holy city for three major religions. (NY Times)





        WHY HAS USAJEWISH.COM BEEN SO ERRATIC


        Countless irate readers have contacted us to complain about the unreliable
        publication habits of our report. Many have also demanded that we renew our
        daily list, which in the past kept them abreast of the most important Jewish
        stories in a humorous and friendly fashion.

        The answer to all these questions is, naturally, 42. But the other answer is
        that we're actively looking for ways to make the report economically viable. We
        tried the ad biz, we tried syndication and we tried the Amazon honor system.
        Put together these methods still aren't providing an earning proportionate to
        the amount of work the report requires to maintain its past standards of
        excellence.

        So we're considering a low-cost annual subscription system, which, if it works,
        would put us back on our feet and provide salaries to our editors. We also
        would love to be adopted by some Jewish entity who wants to see an authentic
        Jewish view on the news. In line with that approach, you'll be seeing on this
        page occasional attempts to create the most substantial and useful daily report
        possible, a report that would justify your quitting one of your ugly habits and
        sending us the money instead (with the money you spend in one month on
        cigarettes alone we could buy booze for an entire hasidic shul for one
        kiddush!).

        No, that last joke didn't go through an extensive edit stage, which shows all
        the more how strapped for cash we are.

        We know you miss us, and we welcome your comments, which you may add right now
        by clicking here.


        • Gość: Kazik Re: Ariel Sharon IP: 193.111.198.* 06.02.03, 20:07
          tyrannosaurus.rex napisał:

          > Ariel Sharon
          >
          > Sharon Tentatively Backs Plan for Palestinian State
          > EL AVIV, Dec. 4 — Prime Minister Ariel Sharon offered tentative backing t
          > onight
          > for a United States "road map" to an Israeli-Palestinian peace, including
          > creating a Palestinian state that would cover part of the West Bank and the
          > Gaza Strip. But the Israeli leader couched that support in a series of strict
          > conditions, including the removal of the Palestinian leader, Yasir Arafat,
          and
          > strict limits on Palestinian security forces, which could prove impossible to
          > implement soon.
          >
          > Speaking in a suburb of Tel Aviv at a conference on Israeli security, the
          prime
          >
          > minister said the government had agreed "in principle" to endorse a so-called
          > road map that the Bush administration offered in late October to create an
          > independent Palestinian state by 2005. The plan would end further Israeli
          > settlements in the West Bank and Gaza Strip and, at its peak in 2005, lay out
          > clear borders for a Palestinian homeland and define the status of Jerusalem,
          a
          > holy city for three major religions. (NY Times)
          >
          >
          >
          >
          >
          > WHY HAS USAJEWISH.COM BEEN SO ERRATIC
          >
          >
          > Countless irate readers have contacted us to complain about the unreliable
          > publication habits of our report. Many have also demanded that we renew our
          > daily list, which in the past kept them abreast of the most important Jewish
          > stories in a humorous and friendly fashion.
          >
          > The answer to all these questions is, naturally, 42. But the other answer is
          > that we're actively looking for ways to make the report economically viable.
          We
          >
          > tried the ad biz, we tried syndication and we tried the Amazon honor system.
          > Put together these methods still aren't providing an earning proportionate to
          > the amount of work the report requires to maintain its past standards of
          > excellence.
          >
          > So we're considering a low-cost annual subscription system, which, if it
          works,
          >
          > would put us back on our feet and provide salaries to our editors. We also
          > would love to be adopted by some Jewish entity who wants to see an authentic
          > Jewish view on the news. In line with that approach, you'll be seeing on this
          > page occasional attempts to create the most substantial and useful daily
          report
          >
          > possible, a report that would justify your quitting one of your ugly habits
          and
          >
          > sending us the money instead (with the money you spend in one month on
          > cigarettes alone we could buy booze for an entire hasidic shul for one
          > kiddush!).
          >
          > No, that last joke didn't go through an extensive edit stage, which shows all
          > the more how strapped for cash we are.
          >
          > We know you miss us, and we welcome your comments, which you may add right
          now
          > by clicking here.
          >
          >

          I ABSOLUTELY AGREE WITH THE AUTHOR : JEWISH MENACE MUST BE DESTROYED AT ONCE
    • Gość: Szczygiel ŻYDZI ZABILI DZISIAJ 7-LETNIEGO CHŁOPCA W PALESTYN IP: *.stmnca.adelphia.net 04.12.02, 18:35
      █ ŻYDZI ZABILI DZISIAJ 7-LETNIEGO CHŁOPCA W PALESTYNIE █

      17 maja 2002 NABLUS. West Bank (AP) 7-letni chłopiec palestyński został zabity
      w jego domu w piątek przez błędną kulę, powiadają świadkowie i rodzina.

      Żołnierze strzelali z karabinów maszynowych na czołgach, kiedy Palestyńczycy w
      obozie uchodźców w Askar rzucali kamieniami. Niektóre kule spenetrowały dom
      Amid Abu Sira i zraniły go śmiertelnie, powiadają świadkowie. Obóz znajduje się
      w pobliżu miasta Nablus w północnej West Bank.

      Armia Izraela powiada, że bada raport o zabójstwie.

      Abu Sir został zraniony w bok piersi. Telewizyjne zdjęcia Associated Press
      Television News pokazują go wtaczanego do szpitala na noszach. Jego krew
      przesiąkła niebieskie prześcieradło łóżka szpitalnego i chłopiec płakał.

      Zmarł krótko po przywiezieniu go do szpitala.

      Ojca Aby Sira, jednego z sześciu zranionych, trafił szrapnel w udo i nogę.
      Troje spośród zranionych to dzieci, powiadają świadkowie.


      • Gość: xtc Re: ŻYDZI ZABILI DZISIAJ 7-LETNIEGO CHŁOPCA W PAL IP: proxy / *.den1.dsl.speakeasy.net 14.12.02, 18:43
        Gość portalu: Szczygiel napisał(a):

        > █ ŻYDZI ZABILI DZISIAJ 7-LETNIEGO CHŁOPCA W PALESTYNIE █
        >
        > 17 maja 2002 NABLUS. West Bank (AP) 7-letni chłopiec palestyński został
        zabity
        >
        > w jego domu w piątek przez błędną kulę, powiadają świadkowie i rodzina.
        >
        > Żołnierze strzelali z karabinów maszynowych na czołgach, kiedy Palestyńczycy
        w
        > obozie uchodźców w Askar rzucali kamieniami. Niektóre kule spenetrowały dom
        > Amid Abu Sira i zraniły go śmiertelnie, powiadają świadkowie. Obóz znajduje
        się
        >
        > w pobliżu miasta Nablus w północnej West Bank.
        >
        > Armia Izraela powiada, że bada raport o zabójstwie.
        >
        > Abu Sir został zraniony w bok piersi. Telewizyjne zdjęcia Associated Press
        > Television News pokazują go wtaczanego do szpitala na noszach. Jego krew
        > przesiąkła niebieskie prześcieradło łóżka szpitalnego i chłopiec płakał.
        >
        > Zmarł krótko po przywiezieniu go do szpitala.
        >
        > Ojca Aby Sira, jednego z sześciu zranionych, trafił szrapnel w udo i nogę.
        > Troje spośród zranionych to dzieci, powiadają świadkowie.
        >
        >

        Morderstwa popelnione na narodzie palestynskim nigdy nie beda zapomniane.
        Okupant izraelski z pewnoscia odpowie za swoje zbrodnie.
    • Gość: Szczygiel Żydowski ludobójca i morderca IP: *.stmnca.adelphia.net 04.12.02, 19:18

      PROKURATURA WOJEWÓDZKA
      w Katowicach
      Sygn. akt V Ds 67/95/S
      Katowice, dnia 30 sierpnia 1996 roku

      OŚWIADCZENIE PROKURATORA w sprawie Salomona Morela

      Wydział Śledczy tutejszej Prokuratury kontynuuje śledztwo w sprawie zbrodni
      popełnionych w Obozie Pracy w Świętochłowicach-Zgodzie (Oświęcim III.) w roku
      1945. Śledztwo to zostalo zarejestrowane pod sygn. V Ds 67/05/s.

      Śledztwo to zostało wszczęte w dniu 10 lipca 1992 roku przez Okręgową Komisję
      Badania Zbrodni Przeciwko Narodowi Polskiemu w Katowicach. W jego toku zebrano
      obszerny materiał dowodowy - przesłuchano bowiem wszystkich ustalonych świadków
      mających istotne informacje w sprawie, jak również materiał dokumentacyjny i
      faktograficzny - potwierdzono zgon 1538 osób zmarłych we wspomnianym Obozie.

      Postanowieniem z dnia 16 maja 1995 roku Komisja wydała postanowienie o
      przekazaniu sprawy do dalszego prowadzenia tut. Prokuraturze Wojewódzkiej,
      ponieważ, w jej ocenie, zaistniały przesłanki do przedstawienia ówczesnemu
      Komendantowi Obozu Salomonowi Morelowi zarzutu zbrodni przeciwko ludzkości.

      Ustalono bowiem, że w okresie drugiej wojny światowej, na terenie miasta
      Świetochłowice istniała filia obozu koncentracyjnego w Oświęcimiu, której
      więżniowie zatrudnieni byli między innymi w miejscowych Zakładach Urządzeń
      Technicznych "Zgoda".

      Bezposrednio po wyzwoleniu Śląska spod okupacji hitlerowskiej, co miało miejsce
      w okresie drugiej i trzeciej dekady stycznia 1945 roku, ówczesne władze polskie
      reaktywowały obóz i zaczęły osadzac w nim ludność miejscową, a w szczególności
      Niemców oraz tych obywateli polskich, którzy w czasie wojny zgłosili swą
      przynależność do narodowości niemieckiej, podpisując stosowne deklaracje,
      tzw. "Volkslisty". Nadto w obozie umieszczano wszystkie osoby podejrzane, mniej
      lub bardziej zasadnie, o wrogi stosunek do ówczesnej rzeczywistości.
      Bezwzględną przyczyną umieszczenia w obozie było domniemanie, oparte niekiedy
      na przypuszczeniach lub donosach innych osób o przynależności podejrzanego do
      partii, bądź innej organizacji faszystowskiej, w tym do orgamizacji
      młodzieżowych, takich jak "HJ" ("Hitlerjugend") lub "BDM" ("Bund Deutscher
      Mädel").

      Decyzja o zatrzymaniu i osadzeniu w obozie zależała od swobodnego uznania
      funkcjunariuszy służby bezpieczeństwa (UB) lub powstających w tym czasie
      organów Milicji Obywatelskiej. Nie była ona poparta żadnymi formalnymi
      orzeczeniami organów sądowo-prokuratorskich.

      W wyniku tej działalności organów bezpieczeństwa w obozie w Świętochłowicach
      zwanym Świętochłowice-Zgoda, znalazło się - przyjmując szacunkowo z uwagi na
      brak ścisłej ewidencji - okolo 3000-3500 osób, z czego na skutek różnych
      przyczyn zmarło co najmniej około 1600 osob.

      Obóz istniał od około połowy lutego do końca listopada 1945 roku, czyli około
      dziesięciu miesięcy. Przez cały okres istnienia obozu jego komendantem był
      Salomon Morel.

      Obóz Świętochłowicki składał się z 7 baraków drewnianych podmurowanych, oraz
      jednego budynku murowanego, w którym mieściła się komenda obozu. Każdy barak
      był przedzielony na pół, tworząc dwie orgromne sale. W każdej z nich znajdowało
      się 21 trzypiętrowych pryczy drewnianych. Jak zgodnie zeznają wszyscy
      przesłuchani świadkowie, na jednej pryczy umieszczano 3 więźniów. Fakt ten
      pozwala na orientacyjne wyliczenie ilości więźniów, która mogła jednorazowo
      przebywać w obozie.

      Ilość ta wyraża się liczbą 2000-2500 osób.

      Cały obóz otoczony był podwójnym pasmem drutu kolczastego będącego pod
      napięciem elektrycznym. Zabezpieczenie z drutu pozostało jeszcze z czasów
      hitlerowskich, o czym świadczyły nie zlikwidowane tabliczki z napisem w języku
      niemieckim "Uwaga! Wysokie napięcie" i znakiem trupiej czaszki.

      Jednoosobowe kierownictwo całego obozu spoczywało na osobie komendanta Salomona
      Morela, który odpowiedzialny był za istniejące w obozie warunki, a w
      szczególności za los więźniów.

      Jak ustalono na podstawie przeprowadzonych dowodów z zeznań przesłuchanych
      świadków, w obozie istniały ekstremalnie złe warunki i to pod każdym względem,
      zarówno bytowo-socjalnym, jak i higieniczno-sanitarnym; nadto członkowie załogi
      obozu, na czele z komendantem, dopuszczali się licznych przypadków znęcania się
      nad więźniami, polegających głównie na biciu oraz prześladowaniu innymi
      sposobami, które opisali w swych zeznaniach poszczególni świadkowie.

      Przede wszystkim w obozie panował głód, gdyż całodziennym wyżywieniem była
      czarna kawa zbożowa oraz około 125 gramów chleba, wydawanych rano i wieczorem,
      natomiast obiad stanowiła zupa z buraków pastewnych, nazywana, ze względu na
      swą konsystencję, wodzianką.

      Warunki sanitorno-bytowe były fatalne, bowiem więźniowie spali po trzech na
      jednej pryczy, bez sienników i kocy, we własnych ubraniach, w których zostali
      doprowadzeni do obozu. Złe warunki bytowe oraz sanitarne spowodowały wybuch
      olbrzymiej epidemii tyfusu plamistego oraz brzusznego, a takze czerwonki,
      zwanej dyzenterią. Epidemia tych chorób nasiliła się od czerwca 1945 roku i
      trwała w zasadzie do końca istnienia obozu, choć w końcowym okresie jej
      nasilenie malała.

      Dopuszczenie do wybuchu epidemii, a następnie niezapobieganie
      rozprzestrzenianiu się tyfusu, chociażby przez odwszawienie więźniów, brak
      warunków do izolacji, a także brak podstawowych warunków sanitarnych oraz
      właściwej opieki medycznej, przy panującej w obozie ciasnocie (trzy osoby na
      jednej pryczy), powodowały błyskawiczny i niepohamowany rozwój epidemii, co
      doprowadziło do masowych zgonów, których ilość dochodziła w okresie nasilenia
      epidemii do 20-30 przypadków dziennie.

      Zwłoki zmarłych wywożono z terenu obozu na furmance przykrytej plandeką i
      grzebano na kilku okolicznych cmentarzach, głównie na terenie tzw. starego
      cmentarza w Świętochłowicach, w mogiłach zbiorowych, nie oznakowanych. Nagie
      zwłoki układano warstwami, posypując je wapnem, zaś groby równano z
      powierzchnią ziemi. Czynności związane z wywożeniem i grzebaniem zmarłych
      wykonywali więźniowie, z których kilku wspomina o tym w swych zeznaniach.

      Doprowadzenie do wyżej opisanego stanu rzeczy, który był przyczyną śmierci w
      obozie co najmniej około 1600 osób, obciąża komendanta obozu Salomona Morela,
      niezależnie od odpowiedzialności za indywidualne przypadki znęcania się nad
      więźniami.

      Wszystkie opisy okoliczności wynikają z zeznań przesłuchanych w toku
      dotychczasowego śledztwa oraz zebranych w sprawie materiałów dokumentacyjnych.

      PROKURATOR WOJEWÓDZKI
      Piotr Gojny
      Prokurator Prokuratury Apelacyjnej
      • Gość: zecik Re: Żydowski ludobójca i morderca IP: *.sympatico.ca 24.02.03, 03:22
        Władze brytyjskie do dziś nie rozpatrzyły wniosku o deportację do Polski
        stalinowskiej prokurator Heleny Wolińskiej-Brus podejrzanej o to, że jako
        prokurator Naczelnej Prokuratury Wojskowej bezprawnie pozbawiła wolności
        legendarnego gen. Augusta Emila Fieldorfa. Taką informację przekazał w piątek
        uczestnikom sesji naukowej poświęconej "Nilowi", zorganizowanej przez Instytut
        Pamięci Narodowej, prokurator IPN Robert Janicki.
        W poniedziałek minie 50. rocznica śmierci gen. Augusta Emila Fieldorfa "Nila".
        Warszawski oddział IPN wraz z Uniwersytetem Warszawskim i Światowym Związkiem
        Żołnierzy AK zorganizował z tej okazji specjalną sesję naukową.
        - Tragedii generała nie należy widzieć tylko i wyłącznie w kategoriach
        jednostkowych. Jego los ukazuje tragedię pewnej postawy, tragedię postawy
        polskiego patrioty w dwudziestym wieku - mówił, kreśląc sylwetkę i postawę gen.
        Fieldorfa, dr Sławomir Kalbarczyk. W jego ocenie, utworzenie i kierowanie
        słynnym Kierownictwem Dywersji AK, tzw. Kedywem to dzieło Życia Generała. Na
        temat różnych aspektów, w tym m.in. prawnych, bezpodstawnego aresztowania i
        skazania na śmierć "Nila" dyskutowali prawnicy i historycy. Referatom
        przysłuchiwała się spora grupa weteranów AK, w tym osób, które osobiście
        poznały gen. Fieldorfa oraz jego córka Maria Fieldorf-Czarska. To ona miała być
        oskarżycielem posiłkowym na procesie stalinowskiej sędzi Marii Górowskiej w
        1998 r., do którego w końcu nie doszło. Ona też walczyła przez lata o dobre
        imię ojca i doprowadzenie przed sąd jego morderców.
        Jednym z najciekawszych wątków całej sprawy jest przebieg śledztwa wobec osób,
        które doprowadziły do aresztowania, skazania i stracenia "Nila". Do dziś nie
        udało się w tej sprawie skazać żadnego z ówczesnych prokuratorów, sędziów i
        ławników.
        Śledztwo i postępowanie prokuratorskie w tej sprawie były niezwykle
        czasochłonne, m.in. ze względu na fakt, iż główni winowajcy śmierci generała
        wyjechali do Izraela i Wielkiej Brytanii. Tak było z ówczesną wiceprokurator
        Prokuratury Generalnej Pauliną Kern, która w 1968 r. uciekła do Izraela i tam w
        1995 r. zmarła. Wiceprokurator Prokuratury Generalnej Beniamin Wajblech zmarł
        już w lutym 1991 r. w Warszawie. Również sędzia Sądu Najwyższego Igor Andrejew
        zmarł w 1995 r. W styczniu 1995 r. prokurator umorzył częściowo śledztwo w tej
        sprawie m.in. ze względu na fakt, iż nie udawało się ustalić miejsca pobytu
        sędziów Emila Merza i Gustawa Auscalera. Dopiero w 1998 r. z pomocą Interpolu,
        UOP i policji ustalono, że Merz zmarł jeszcze w 1972 r. w Izraelu, a Auscaler
        będąc jednym z prokuratorów w Tel Awiwie w 1965 r. Nie udało się również
        otworzyć przewodu sądowego z powodu śmierci sędzi Marii Górowskiej.
        Obecnie jedynym postępowaniem karnym dotyczącym zabójstwa sądowego gen. Augusta
        Fieldorfa jest śledztwo prowadzone przez IPN przeciwko Helenie Wolińskiej-Brus.
        Jest ona podejrzana m.in. o to, że jako prokurator Naczelnej Prokuratury
        Wojskowej bezprawnie pozbawiła wolności gen. "Nila". W czerwcu 2001 r. po
        ustaleniu, że Wolińska zamieszkuje w Wielkiej Brytanii MSZ skierowało wniosek o
        jej aresztowanie i deportację do Polski. Jednak bezskutecznie. Jak wyjaśniał
        prokurator Robert Janicki, władze brytyjskie nawet nie rozpatrzyły takiego
        wniosku.
        W 1952 r. po torturach, na podstawie sfałszowanych dowodów gen. August
        Fieldorf "Nil" został skazany przez warszawski sąd wojewódzki na karę śmierci.
        Stracono go 24 lutego 1953 r. w więzieniu karno-śledczym na warszawskim
        Mokotowie.
    • Gość: gitman To jeszcze nic IP: bierki:* / 192.168.9.* 04.12.02, 19:20
      W latach 40. ubieglego wieku tuz przed powstaniem panstwa Izrael Zydzi
      dokonywali na terenie Palestyny wielu zamachow terrorystycznych skierowanych
      przeciwko urzedujacym tam wladzom angielskim, ciekawe ze tamtejszych
      zamachowcow nikt nie nazywa bandytami ale bohaterami i patriotami?
      • tyrannosaurus.rex JewishGen: The Home of Jewish Genealogy 17.01.03, 03:41
        JewishGen: The Home of Jewish Genealogy
        JewishGen to join Museum of Jewish Heritage - A Living Memorial to the
        HolocaustJewishGen to join Museum of Jewish Heritage - A Living Memorial to the
        Holocaust

        --------------------------------------------------------------------------------

        JewishGen®, Inc. is the primary internet source connecting researchers of
        Jewish genealogy worldwide. Its most popular components are the JewishGen
        Discussion Group, the JewishGen Family Finder (a database of 300,000 surnames
        and towns), the comprehensive directory of InfoFiles, ShtetLinks for over 200
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        contains data on over two million people.

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        • Gość: ,. Re: JewishGen: The Home of Jewish Genealogy IP: *.sympatico.ca 24.01.03, 05:20
          --------------------------------------------------------------------------------
          amerykański sekretarz stanu Colin Powell obiecał, że po ewentualnej inwazji
          wojsk USA na Irak Amerykanie będą zarządzali irackim przemysłem naftowym z
          korzyścią dla Irakijczyków. Powell powiedział, że administracja Busha
          studiuje różne modele zarządzania irackim przemysłem naftowym, jeśli USA
          dokonają inwazji militarnej. - Jeżeli będziemy mocarstwem okupacyjnym, będzie
          to prowadzone w imieniu niego i z korzyścią dla irackiego narodu. To prawny
          obowiązek, który będzie miało mocarstwo okupacyjne - oświadczył Powell.
    • Gość: Szczygiel Rząd Izraela ukrywa ludobójcę i zbrodniarza IP: *.stmnca.adelphia.net 04.12.02, 19:33
      Prokurator JÓZEF GEMRA
      Zastępca Dyrektora Gabinetu Ministra Sprawiedliwości w Warszawie
      odpowiada w wywiadzie odnośnie postępowania Prokuratury Wojewódzkiej w
      Katowicach
      i Ministra Sprawiedliwości w Warszawie w sprawie ekstradycji SALOMONA MORELA.
      Sygn. akt V Ds 67/95/S

      __________________________________________________________________________

      HISTORIA "ŚLEDZTWA"

      W 1993 roku polscy prokuratorzy przestrzegli Morela wezwaniem go w charakterze
      świadka(!) i podejrzany Salomon Morel uciekł do Izraela.
      Dochodzenie przeciwko niemu przeciągało się w nieskończoność z powodu
      niewidocznego dla opinii publicznej sabotażu politycznego w sektorze
      sprawiedliwości.

      Wreszcie w marcu 1997 roku Prokuratura Wojewódzka w Katowicach wydała
      postanowienie o przedstawieniu Morelowi zarzutów o dokonaniu zabójstw, tortur,
      uprowadzeń itd. składających się na zbrodnie ludobójstwa popełnionych na szkodę
      narodu polskiego, a stanowiących zbrodnie przeciwko ludzkości.

      W marcu 1996, za pośrednictwem Ministerstwa Sprawiedliwości, Prokurator
      Wojewódzki w Katowicach przekazał Interpolowi międzynarodowy list gończy ze
      wskazaniem pobytu Morela w Izraelu.

      Od dwóch lat [przed niniejszym wywiadem] Komtitet Akcji Obywatelskiej w Los
      Angeles i Komitet Obrony Praw Człowieka z Florydy wywierały nacisk na polskie
      organa sprawiedliwości zapytaniami, pismami, oraz poinformowaniem dzienników w
      Polsce, w Londynie, Paryżu, Sydney, Johannesburgu, Toronto i USA, oraz
      kolportowaniem ulotek w Chicago, Południowej Kaliforni, Florydzie, Północnej
      Karolinie, Connecticut i Nowym Jorku. Sprawa Morela "kisłaby" martwa może nadal
      w biurkach prokuratorów, gdyby nie nacisk opinii publicznej poinformowanej ta
      akcją.
      Morel znajduje się w Izraelu. W miesiąc po otrzymaniu interpolowskiego listu
      gończego Prokuratura Izraela arogancko milczała, co oznaczało że Izrael nie
      zamierza wydać Morela sądowi w Katowicach.

      Wymowa poniższego wywiadu z Prokuratorem Józefem Gemrą, Zastępcą Dyrektora
      Gabinetu Ministra Sprawiedliwości, świadczy o tym, że intencją władz polskich
      było przedłużanie jałowego trwania postępowania do czasu aż umrą świadkowie i
      Morel. Środkiem na ruszenie z martwego punktu (przedlużania biegu postepowania
      w nieskoczoność wskutek poufnego nacisku z zagranicy) bylo przekazanie tej
      sprawy w jej aspekcie politycznym urzędowi Premiera i urzędowi Prezydenta i
      ponformowanie o tym prasy, radia i telewizji. Skoro Minister Sprawiedliwości
      zdecydował się na działanie poufne, uległ on strukturalnemu
      terrorowi “poprawności politycznej”.

      Gdyby Minister Kubicki był prawdziwie Polakiem, albo, ściślej mówiąc, m ó g ł
      być Polakiem we własnym kraju, to odciąłby się on od konspirowania i zwróciłby
      się o poparcie Polaków w kraju i zagranicą.

      Technicznie sprawę tą można było załatwić w 24-ch godzinach, gdyby
      istniała "wola polityczna" rządu tzw. “Izraela” w Palestynie dla
      przeprowadzenia ekstradycji tego ludobójcy i zbrodniarza wojennego.
      ________________________________________________________________

      Wywiad telefoniczny:

      G = Józef Gemra
      Zastępca Dyrektora Gabinetu Ministra Sprawiedliwości w Warszawie

      L = Tadeusz Lukomski
      Zastępca Przewodniczącego Komitetu Akcji Obywatelskiej w Los Angeles
      ________________________________________________________________

      ■ GEMRA: ... Natomiast co do stanu postępowania informuję pana, że zostało
      sporządzone postanowienie o przedstawieniu zarzutów Morelowi i wszczęte są od
      marca [1997] poszukiwania międzynarodowe w celu wdrożenia postępowania
      ekstradycyjnego przez polskie Ministerstwo Sprawiedliwości.

      LUKOMSKI: A nie Interpol?

      ■ G: Interpol jest tutaj tylko przekaźnikiem. Poszukuje Prokurator Wojewódzki w
      Katowicach za naszym pośrednictwem.

      L: Na terenie polskim. A na terenie międzynarodowym?

      ■ G: Nie, nie, nie... Poszukuje zawsze ten w Polsce, czy zagranicą ten, kto
      prowadzi postępowanie. Listy gończe międzynarodowe natomiast przekazuje
      zagranicę Ministerstwo Sprawiedliwości, a przekaźnikiem tego jest Interpol -
      organ policyjny, który wykonuje nasze zlecenia. Interpol jest naszym ramieniem,
      które sięga zagranicę. Oczywiście drogą interpolowską przeprowadzane są te
      poszukiwania ze wskazaniem na państwo Izrael. Teraz wszystko jest w rękach tego
      kraju, w którym on przebywa. Jeżeli on jest w Izraelu i władze izraelskie dojdą
      do wniosku, że są skłonne go wydać i zatrzymają go, to wystąpimy z wnioskiem o
      jego ekstradycję do Polski na pewno.
      Prokuratura Wojewódzka [w Katowicach] stoi na stanowisku, że popełnił on
      przestępstwa i ściga go gdziekolwiek on się znajduje.

      L: No, wiemy gdzie on jest. Prokuratorzy doskonale znają jego adres...

      ■ G: Proszę pana... to jest normalna procedura: wszczyna się poszukiwania...

      L: Rozumiem

      ■ G: Również w piśmie przesyłającym to żądanie zatrzymania Salomona Morela
      wskazane zostało jako miejsce jego pobytu państwo Izrael. Teraz jest już
      wszystko w rękach władz izraelskich. Jeżeli on tam rzeczywiście jest, bo ja
      znam tą sprawę po prostu z relacji, ja jej nie prowadzę.

      L: Tak.

      ■ G: My zwróciliśmy się o zatrzymanie go gdziekolwiek by się nie znajdował.

      L: Wiem, że Prokuratorzy w Katowicach znają jego adres . Może to nie doszło do
      wiadomości Ministerstwa, ale...

      ■ G: To nie ma żadnego znaczenia w tym sensie, yyy... ze... yyy... mogę taką
      wiedzę ja również posiadać. Chociaż jej nie posiadam, bo wie pan, ja mam
      codziennie tyle roboty, że nie szukam sobie dodatkowej, aczkolwiek godnej.
      Ważne jest to, że... że są te poszukiwania... bo tak to się nazywa... ja to
      panu tak nazywam, jak się instytucja prawna nazywa. Te poszukiwania są wszczęte
      od marca i jeżeli rozesłane listy gończe dotyczące Salomona Morela zostały do
      wszystkich państw uczestników umowy interpolowskiej. Również do Izraela i teraz
      tylko od władz izraelskich, które prawdopodobnie doskonale wiedzą gdzie
      znajduje się Salomon Morel, zależy czy one zatrzymają go i będą skłonne go
      wydać władzom polskim.

      L: W polemice wniosku Kwiatkowskiego [Przewodniczącego Komitetu Praw Człowieka
      z Florydy] wskazano, że istniała współpraca PRL-u w zakresie ścigania
      zbrodniarzy wojennych i tak samo istnieje współpraca USA z Izraelem w sprawie
      wydawania zbrodniarzy wojennych. Nie ma żadnej umowy, i nie było, miedzy USA
      jak i PRL-em a Izraelem o ekstradycji. Pomimo tego wydawanie było bardzo
      skrupulatnie wykonywane. Czy nie można tego kontynuować nadal?

      ■ G: Proszę pana, prosze pana... mówi pan o pewnych praktykach, które nie są mi
      znane. Ja tylko gwoli informacji mogę panu powiedzieć, że Polskę i Izrael wiąże
      konwencja Europejska, której Izrael jest uczestnikiem. Jeżeli władze
      izraelskie... przy czym zastrzegam się, tylko pod warunkiem - a ja takiej
      wiedzy nie posiadam - że tenże Morel ma się znajdować w Izraelu... Jeżeli
      władze izraelskie dojdą do wniosku...

      L: On dawał wywiady telewizyjne i prasowe...

      ■ G: Nie mówmy o tej calej warstwie... yyy... na pewno istotnej... ale... ale..
      ubocznej ja, mówię, chcę teraz tylko się skoncentrować na kryteriach prawnych.
      Jeżeli jego miejsce tam będzie ustalone i okaże się, że on może podlegać pod
      postępowanie ekstradycyjne w ocenie władz izraelskich, to oczekujemy na jego
      zatrzymanie. Jeżeli jest w Izraelu, to przez władze izraelskie, jeżeli w innym
      kraju, to przez władze tego państwa. Ja panu mogę tylko powiedzieć, że w
      przypadku jego zatrzymania dla naszych celów Polska wystąpi o jego ekstradycję.

      L: To ładnie brzmi, ale teraz bądźmy praktyczni i realistyczni. To można
      załatwić w dwudziestu czterech godzinach, jeżeli sprawa doszłaby do właściwej
      komórki w Polsce. W Katowicach to mogą to koło kręcić jałowo i kręcic i kręcic.
      Musi to być ktoś, kto ma siłę w Polsce. Kto nie ma siły, nie zrobi nic.

      ■ G: Kompetentnym organem do przeprowadzenia tego jest Prokuratur
      • Gość: Szczygiel Rząd Izraela ukrywa ludobójcę i zbrodn. - dokoncze IP: *.stmnca.adelphia.net 04.12.02, 19:37
        ■ G: Kompetentnym organem do przeprowadzenia tego jest Prokuratura w Katowicach.

        L: Tak, ale oni muszą mieć siłę. Jeżeli nie będą mieli siły za soba, to
        zrobia... zero!

        ■ G: Rozmawiamy w tym momencie o prawie, czy o jakichś... Ja przepraszam, no bo
        to pan dzwoni, to pan traci pieniądze...

        L: Nie... ja... ja chciałlbym załlatwić sprawę. Ja chce coś zrobić, a nie tylko
        pogadać.

        ■ G - Chcę pana tylko poinformować, że Prokurator Wojewódzki w Katowicach ściga
        go listem gończym. List gończy został przekazany do władz izraelskich...

        L: Rozumiem, ja rozumiem...

        ■ G - Cała sprawa jest w rękach tego kraju, na którego terytorium ten Morel
        przebywa...

        L: ... i wszyscy na świecie rozumieją że ta sprawa jest z jednej strony
        prawnicza, a z drugiej polityczna.

        ■ G: Mnie, prosze pana, interesuje tylko ta pierwsza...

        L: ... ale wpływ polityczny jest w tym przeciąganiu sprawy. Przez trzy lata nic
        nie zrobiono i nadal nic nie wskazuje na to, że cos postąpi do przodu, dlatego,
        że istnieje wpływ polityczny na to, żeby to przeciągać.

        ■ G: Nie, nie, bo ja z panem rozmawiam nie dlatego, żebym się obawiał takich
        czy innych reakcji, czy ktoś podsłuchuje tą rozmowę czy nie. Jest mi to
        obojetne. Ja z panem rozmawiam tylko o aspektach prawnych, a kwestie polityczne
        mnie kompletnie nie interesują.

        L: O tym właśnie mówię.

        ■ G: Poszukiwania są wszczęte i teraz w zależności jakie będzie na to
        stanowisko państwa na terytorium którego...

        L: Tak, rozumiemy się... Szanuję pańskie stanowisko itd, bo rozumiem jak należy
        postępować w sensie prawnym. Postawmy na tym kropke. Teraz - sprawa polityczna:
        część polityczną sprawy można załatwić w ten sposób, przypuszczam, że przekaże
        się rzecz do premiera z prośbą o załatwienie strony politycznej, ponieważ
        panowie są prawnikami i mogą zrobić tylko tyle, co przepisane jest książkami i
        prawem zwyczajowym.

        ■ G: Jeżeli pan chce podjąć jakąś akcję w tej mierze...

        L: Tak.

        ■ G. ...to teraz już pan posiada wiedzę, że władze polskie wystąpiły o jego
        zatrzymanie w celu przeprowadzenia postępowania ekstradycyjnego. Mówimy o tym,
        co może zrobić i co robi Prokurator Wojewódzki i Ministerstwo Sprawiedliwości...

        L: ...oni nie mogą zrobić więcej niż to, co mogli zrobić prawnicy...

        ■ G: ...natomiast jeżeli pan uważa, że można jeszcze podejmować jakieś inne
        kroki, to akcja jest w pańskich rekach.

        L: O tak? To ja bym skromnie podpowiedział przekazanie sprawy do kancelarii
        Premiera. Czy jest jakaś nadzieja, że ta sprawa trafi do polityków także, a nie
        tylko do prawników? Bo można także przekazać ja do wojska, do komandosow, żeby
        wykradli Morela.

        ■ G: - Proszę pana...

        L: Ja mowię to ironicznie, sarkastycznie, ale Żydzi mają takie praktyki...

        ■ G: My nie mamy takich możliwości...

        L: No tak, nie mówię tego złośliwie, broń Boże...

        ■ G: Ja wiem, wiem, wiem, teraz rozmawiamy sobie absolutnie spokojnie. Zresztą
        ja wiem o co chodzi. Nie. Nie ma takiej praktyki, żebyśmy uruchamiali czy to
        urząd premiera, czy prezydenta w takich sprawach. Ja nie pamiętam takiego
        zdarzenia. Natomiast ja rozumiem, że pan jest i osoby są, które pan
        reprezentuje, żywotnie tym zainteresowani.

        L: Wiemy, że czas tyka jak bomba...

        ■ G: ...macie legitymację, żeby upominać się, czy to u władz polskich czy
        izraelskich o podjęcie może jakichś innych działań. Nie mówię o działaniach
        pozaprawnych tylko o wskazaniu na pewne historie. Niemniej, mówię, kwestia
        postępowania ekstradycyjnego leży wyłącznie w kompetencji Ministra
        Sprawiedliwości i Prokuratora Generalnego i w tej mierze on, co miał zrobić, to
        zrobił. Natomiast kwestia wytwarzania klimatu wokół pewnych wydarzeń pozostaje,
        że tak powiem, w pańskich rękach. Ja nie doradzam, tylko podaję to panu jako
        fakt.

        L: Jeżeli jeszcze mogę się zwierzyć, to to wygląda na dość beznadziejną
        sytuację... Dla nas "wytworzenie klimatu" to znaczy tylko usiąść i płakać. To
        jest to, co nam zostało. Niestety.

        ■ G: Powiadam panu szczerze, nie jestem panu w stanie pomóc w inny sposób...

        L: Możemy zakwalifikować to... No do czego? Do lamusa. No bo świadkowie umrą i
        umrze Morel i wtedy nastąpi wielkie ogłoszenie wielkiego usprawiedliwienia.

        ■ G: Sektor sprawiedliwości oczekuje, że on zostanie zatrzymany. Natomiast, czy
        zostanie zatrzymany dla naszych potrzeb, to jest wyłącznie w kompetencji
        państw, do których się zwracamy. Być może Izraela, Bóg wie, ja nie wiem, jakie
        jest miejsce jego pobytu. Prawdopodobnym miejscem jego pobytu - według
        informacji Prokuratora Wojewódzkiego - jest Izrael. Te poszukiwania są
        skierowane wprawdzie na cały świat, ale ze szczególnym wskazaniem na państwo
        Izrael. Władze izraelskie ten list gończy mają już w swoich rękach.

        L: Dobrze, no więc dalej już nie zajdziemy, musimy na dziś zostawić tą sprawę.
        Życze panu wszystkiego najlepszego i dobrej pracy i mam nadzieje, że jeżeli
        może kiedyś pan będzie w Kaliforni... to proszę zadzwonic, a pokażę panu
        tutejsze atrakcje.

        ■ G: Jeżeli dojdzie do takiej okazji...

        L: Ha, ha, ha!

        ■ G: Kłaniam się.

        L: Kłaniam sie. Dowidzenia.

        ■ G: Dowidzenia.

        __________________________
        Wywiad przeprowadził Tadeusz Łukomski dnia 29 kwietnia 1997 roku.

      • Gość: erad Re: Rząd Izraela ukrywa ludobójcę i zbrodniarza IP: *.socantel.net 10.12.02, 01:58
        Lecz Polacy zachowuja sie jak spisane na straty owieczki, a czesc tych niby
        polakow rozkochanych-spowinnowaconych z Zydami, dzialaja przeciwko Polsce. Czy
        na Paradzie Pulaskiego np. i przed wszystkimi Ambasadami Izraelskimi oprocz
        wystapien Rzadowych nie nosic plakatow o wydaniu Polsce Zydowskiego rzeznika
        Polskii Narodow Slowianskich- Salomona Morela? Nalezaloby tez w tej sprawie
        wspolpracowac z Radami mordowanych narodow. Nalezy ciagle, az do skutku
        ubiegac sie, publikowac, dyskutowac, pomagac autorowi ksiazki o nazwisku
        Ostrowski w celu publikacji jego ksiazki o zamachu terrorystycznym na
        amerykanska placowke w Bejrucie za wiedza izraelskiego wywiadu. Ostrowski (
        imienia nie pamietam ),zyje w Kanadzie. Jego ksiazka miala byc promowana w
        ksiegarni w Nowym Jorku, gzies okolo 1987r. Zydzi nie pozwolili na ujrzenie
        swiatla tej ksiazce i zablokowali jej sprzedaz. A co my na to?
        • Gość: zet Re: Rząd Izraela ukrywa ludobójcę i zbrodniarza IP: *.sympatico.ca 17.01.03, 02:18
          Gość portalu: erad napisał(a):

          > Lecz Polacy zachowuja sie jak spisane na straty owieczki, a czesc tych niby
          > polakow rozkochanych-spowinnowaconych z Zydami, dzialaja przeciwko Polsce.
          Czy
          > na Paradzie Pulaskiego np. i przed wszystkimi Ambasadami Izraelskimi oprocz
          > wystapien Rzadowych nie nosic plakatow o wydaniu Polsce Zydowskiego rzeznika
          > Polskii Narodow Slowianskich- Salomona Morela? Nalezaloby tez w tej sprawie
          > wspolpracowac z Radami mordowanych narodow. Nalezy ciagle, az do skutku
          > ubiegac sie, publikowac, dyskutowac, pomagac autorowi ksiazki o nazwisku
          > Ostrowski w celu publikacji jego ksiazki o zamachu terrorystycznym na
          > amerykanska placowke w Bejrucie za wiedza izraelskiego wywiadu. Ostrowski (
          > imienia nie pamietam ),zyje w Kanadzie. Jego ksiazka miala byc promowana w
          > ksiegarni w Nowym Jorku, gzies okolo 1987r. Zydzi nie pozwolili na ujrzenie
          > swiatla tej ksiazce i zablokowali jej sprzedaz. A co my na to?
          • Gość: zet Rząd Izraela ukrywa ludobójcow i zbrodniarzy IP: *.sympatico.ca 26.01.03, 00:16
            Gość portalu: zet napisał(a):

            > Gość portalu: erad napisał(a):
            >
            > > Lecz Polacy zachowuja sie jak spisane na straty owieczki, a czesc tych nib
            > y
            > > polakow rozkochanych-spowinnowaconych z Zydami, dzialaja przeciwko Polsce.
            >
            > Czy
            > > na Paradzie Pulaskiego np. i przed wszystkimi Ambasadami Izraelskimi oproc
            > z
            > > wystapien Rzadowych nie nosic plakatow o wydaniu Polsce Zydowskiego rzezni
            > ka
            > > Polskii Narodow Slowianskich- Salomona Morela? Nalezaloby tez w tej sprawi
            > e
            > > wspolpracowac z Radami mordowanych narodow. Nalezy ciagle, az do skutku
            > > ubiegac sie, publikowac, dyskutowac, pomagac autorowi ksiazki o nazwisku
            > > Ostrowski w celu publikacji jego ksiazki o zamachu terrorystycznym na
            > > amerykanska placowke w Bejrucie za wiedza izraelskiego wywiadu. Ostrowski
            > (
            > > imienia nie pamietam ),zyje w Kanadzie. Jego ksiazka miala byc promowana
            > w
            > > ksiegarni w Nowym Jorku, gzies okolo 1987r. Zydzi nie pozwolili na ujrzeni
            > e
            > > swiatla tej ksiazce i zablokowali jej sprzedaz. A co my na to?
      • tyrannosaurus.rex @@@@@@@@@@@@@The colors of Tu b'Shevat@@@@@@@@@@@@ 17.01.03, 23:24

        The colors of Tu b'Shevat

        By HERB GEDULD Freelance Writer

        Tu b'Shevat, which this year falls on Saturday, Jan. 18, is a much celebrated,
        very minor holiday which appears nowhere in the Torah.

        The earliest reference to Tu b'Shevat as the New Year of the Trees, appears in
        the Mishna Rosh Hashana, which was codified in the 1st century C.E. There was
        no special liturgy for Tu b'Shevat among Ashkenazi Jews and the holiday was
        celebrated only by the omission of the tachnun, or penitential prayers, from
        the daily service, and the eating of fruits from the Holy Land.

        It was the 16th-century Sephardi kabbalists from Safed in the Galilee who
        originated the most distinctive and colorful ritual associated with Tu
        b'Shevat, the Tu b'Shevat seder.

        This festive meal, paralleling the Passover seder, consisted of eating 30
        varieties of fruit while reciting appropriate blessings and prayers. A distinct
        feature of the Tu b'Shevat seder was the ceremonial drinking of four goblets of
        wine. The contents of the goblets were unique. The first goblet was filled with
        white wine. The second with white wine to which a small amount of red wine had
        been added. The third goblet was a half-and-half mixture of white and red wine,
        and the last goblet was all red wine to which a tiny bit of white had been
        added.

        Why the variations in the wines? What was the basis of the preferred colors and
        the sequence from white to red? The kabbalists of Safed were very much aware of
        nature in Israel. Many times they prayed in the fields and hills of Safed,
        where they felt closer to the Creator. The fruit trees are bare in Israel in
        Tevet, the month before Shevat. Their bare branches gleam white in the sun,
        especially when silhouetted against the dark clouds of winter. As Tu b'Shevat
        approaches, their bare branches begin to bud and shades of red and pink begin
        to appear in the trees.

        The same phenomenon appears in the fields. Anyone who has traveled after the
        winter rains through the uncultivated hills around Jerusalem or the Galilee,
        where the kabbalists live, marvels at how the fields have burst into bloom.
        Hills, once desolate and barren brown, are now covered with an astonishing
        display of wild flowers. Initially white flowers, such as the crocus,
        narcissus, white thistle and white anemone, predominate, but these are quickly
        replaced or supplemented by bright red anemones, buttercups and tulips.

        Tu b'Shevat is the height of this transition and the fields, like the goblets,
        are filled with half-white and half-red colors. By Passover time, in Nissan,
        the blood-red color of the poppies has taken over the fields and the final
        glass of the Tu b'Shevat seder is almost all red, resembling the wine preferred
        at Passover.

        The custom of the colorful Tu b'Shevat seder spread throughout the Sephardic
        world, implemented by a pamphlet, "Fruit of a Goodly Tree," published in the
        18th century. It has found its way into contemporary Jewish society and a
        number of publications, such as the Tu beShvat Seder: The Feast of Fruits from
        the Tree of Life by Yitzchak Buxbaum; it is available at local Hebrew
        bookstores for $10. In Cleveland, the colors of Tu b'Shevat are becoming
        increasingly popular in all branches of Judaism.

        The colors of Tu b'Shevat

        By HERB GEDULD Freelance Writer

        Tu b'Shevat, which this year falls on Saturday, Jan. 18, is a much celebrated,
        very minor holiday which appears nowhere in the Torah.

        The earliest reference to Tu b'Shevat as the New Year of the Trees, appears in
        the Mishna Rosh Hashana, which was codified in the 1st century C.E. There was
        no special liturgy for Tu b'Shevat among Ashkenazi Jews and the holiday was
        celebrated only by the omission of the tachnun, or penitential prayers, from
        the daily service, and the eating of fruits from the Holy Land.

        It was the 16th-century Sephardi kabbalists from Safed in the Galilee who
        originated the most distinctive and colorful ritual associated with Tu
        b'Shevat, the Tu b'Shevat seder.

        This festive meal, paralleling the Passover seder, consisted of eating 30
        varieties of fruit while reciting appropriate blessings and prayers. A distinct
        feature of the Tu b'Shevat seder was the ceremonial drinking of four goblets of
        wine. The contents of the goblets were unique. The first goblet was filled with
        white wine. The second with white wine to which a small amount of red wine had
        been added. The third goblet was a half-and-half mixture of white and red wine,
        and the last goblet was all red wine to which a tiny bit of white had been
        added.

        Why the variations in the wines? What was the basis of the preferred colors and
        the sequence from white to red? The kabbalists of Safed were very much aware of
        nature in Israel. Many times they prayed in the fields and hills of Safed,
        where they felt closer to the Creator. The fruit trees are bare in Israel in
        Tevet, the month before Shevat. Their bare branches gleam white in the sun,
        especially when silhouetted against the dark clouds of winter. As Tu b'Shevat
        approaches, their bare branches begin to bud and shades of red and pink begin
        to appear in the trees.

        The same phenomenon appears in the fields. Anyone who has traveled after the
        winter rains through the uncultivated hills around Jerusalem or the Galilee,
        where the kabbalists live, marvels at how the fields have burst into bloom.
        Hills, once desolate and barren brown, are now covered with an astonishing
        display of wild flowers. Initially white flowers, such as the crocus,
        narcissus, white thistle and white anemone, predominate, but these are quickly
        replaced or supplemented by bright red anemones, buttercups and tulips.

        Tu b'Shevat is the height of this transition and the fields, like the goblets,
        are filled with half-white and half-red colors. By Passover time, in Nissan,
        the blood-red color of the poppies has taken over the fields and the final
        glass of the Tu b'Shevat seder is almost all red, resembling the wine preferred
        at Passover.

        The custom of the colorful Tu b'Shevat seder spread throughout the Sephardic
        world, implemented by a pamphlet, "Fruit of a Goodly Tree," published in the
        18th century. It has found its way into contemporary Jewish society and a
        number of publications, such as the Tu beShvat Seder: The Feast of Fruits from
        the Tree of Life by Yitzchak Buxbaum; it is available at local Hebrew
        bookstores for $10. In Cleveland, the colors of Tu b'Shevat are becoming
        increasingly popular in all branches of Judaism.



        The colors of Tu b'Shevat

        By HERB GEDULD Freelance Writer

        Tu b'Shevat, which this year falls on Saturday, Jan. 18, is a much celebrated,
        very minor holiday which appears nowhere in the Torah.

        The earliest reference to Tu b'Shevat as the New Year of the Trees, appears in
        the Mishna Rosh Hashana, which was codified in the 1st century C.E. There was
        no special liturgy for Tu b'Shevat among Ashkenazi Jews and the holiday was
        celebrated only by the omission of the tachnun, or penitential prayers, from
        the daily service, and the eating of fruits from the Holy Land.

        It was the 16th-century Sephardi kabbalists from Safed in the Galilee who
        originated the most distinctive and colorful ritual associated with Tu
        b'Shevat, the Tu b'Shevat seder.

        This festive meal, paralleling the Passover seder, consisted of eating 30
        varieties of fruit while reciting appropriate blessings and prayers. A distinct
        feature of the Tu b'Shevat seder was the ceremonial drinking of four goblets of
        wine. The contents of the goblets were unique. The first goblet was filled with
        white wine. The second with white wine to which a small amount of red wine had
        been added. The third goblet was a half-and-half mixture of white and red wine,
        and the last goblet was all red wine to which a tiny bit of white had been
        added.

        Why th
    • Gość: Zakrzewski ONZ żąda od Izraela odszkodowania IP: *.stmnca.adelphia.net 04.12.02, 19:49
      Tak jak Morel stworzył piekło na ziemi w obozie zagłady Oświęcim III., tak
      Żydzi w Palestynie Palestyńczykom. Pozbawienie żywności spowoduje śmierć
      nieokreślonej liczby ludzi, zwłaszcza dzieci.

      --------------------------------------------------------------------------------

      www.arabia.pl
      Adam Zakrzewski, 2002-12-03 15:40:07


      Po zniszczeniu przez izraelską armię magazynu z żywnością w Strefie Gazy,
      należącego do Światowego Programu Żywnościowego ONZ, agenda ta zażądała, aby
      rząd izraelski przestrzegał podstawowych zasad humanitaryzmu oraz wypłacił
      odszkodowanie za poniesione straty.

      W zniszczonym magazynie znajdowało się 537 ton żywności - 413 ton mąki
      pszennej, 107 ton ryżu i 17 ton oleju roślinnego. Trzypiętrowy budynek w
      Dżabalijji został zaatakowany w sobotę wieczorem, w czasie izraelskiego
      wtargnięcia do Strefy Gazy.

      Żywność pochodząca od europejskich darczyńców miała być rozdana przez
      palestyńskie ministerstwo spraw socjalnych 41 tysiącom Palestyńczyków
      dotkniętych katastrofą humanitarną w Strefie Gazy.

      Według Światowego Programu Żywnościowego, izraelska armia otoczyła teren i
      przed budynkiem zaparkowano sześć czołgów. Po wydaniu nakazu opuszczenia
      domów izraelscy żołnierze weszli do magazynu i przeszukali go z użyciem psów.
      Mimo że budynek był oznaczony jako należący do agendy ONZ, rozmieszczono w
      nim materiały wybuchowe i około północy wysadzono, a następnie ostrzelano
      rakietą z helikoptera. Cała zawartość magazynu przepadła.


      Gdzie jest o tym informacja w prosyjonistycznej Gadzinówce Wyborczej?

      Dlaczego tylko w niezależnych serwisach można się o takich rzeczach
      dowiedzieć a w "oficjalnych" nie ?

      Zob.
      www.arabia.pl
      www.viva.palestyna.pl
      • misiek.jewhater.exterminator Premature Palestine 18.01.03, 00:06
        Premature Palestine
        Much of the world media concludes that a Palestinian state already exists.



        As a political debate rages in Israel whether or not to support the creation of
        a Palestinian state, much of the world media seems to have prematurely
        concluded that such a state already exists.

        Consider two recent examples in The New York Times:

        - An article by Ian Fisher refers to "the Palestinian West Bank and Gaza Strip."
        nytimes.com/2002/12/18/international/middleeast/18MIDE.html
        - An article by Steven R. Weisman refers to "Palestinian territories [that
        Israel] has occupied since the 1967 Arab-Israeli war."
        nytimes.com/2002/12/21/international/middleeast/21DIPL.html
        On what basis does The New York Times call these "Palestinian territories"? In
        reality, there has never been a sovereign Arab entity called "Palestine." And
        prior to 1967, the West Bank and Gaza Strip were controlled by Jordan and
        Egypt, respectively. So on what basis can these lands legitimately be
        called "Palestinian"?

        It seems that The New York Times has fallen for the historical revisionism that
        Palestinian propagandists are trying to promote.

        Comments to:
        letters@nytimes.com

        ===== THREE MORE EXAMPLES =====

        Below we present three examples of twisting the current political reality in
        favor of the Palestinians:

        (1) A business magazine reports that in Egypt, the local McDonald's outlets
        have introduced the McFalafel, "rolled out behind an ad jingle sung by Shabaan
        Abdel Rahim, best known for his chart-topping hit 'I Hate Israel.'"
        www.business2.com/articles/mag/0,1640,45496,FF.html

        Meanwhile, the online job application from Pakistan's division of McDonald's
        has a pull-down menu for the applicant's religion. The specific options are
        Islam (the default), Christianity, Hindu and Sikh. Are Jews not welcome?
        www.mcdonalds-pakistan.com/careers/Recruiting/INDEX.HTM
        (McDonald's only allows e-mail comments regarding McDonald's USA business.)

        (2) The Phone company ATT-Wireless uses Palestine as a recognized country. See
        the ATT site at:
        www.attws.com/personal/intl_calling/details/tdma_gsm.jhtml#Africa
        Comments to:
        www.attws.com/ocs/contactus/ContactUs.jhtml
        (3) The YMCA produced commemorative t-shirts that list all YMCAs around the
        world, including countries like Madagascar, Malta and Zimbabwe. Curiously,
        Palestine -- a country that does not exist -- is listed, while Israel is not. A
        famous YMCA is located across from the King David Hotel in western Jerusalem.
        (A YMCA spokesperson expressed regret over the incident.)
        www.jta.org/page_view_story.asp?intarticleid=12108&intcategoryid=2
        Comments to the World Alliance of YMCAs:
        office@ymca.int



    • Gość: misiek 8 Grudzien 2002- cala rodzina palestynska zabita IP: 12.45.92.* 08.12.02, 20:18
      41 letnia mieszkanka Gazy zostala dzisiaj zamordowana przez izraelskich
      mordercow prowadzac trojke swoich dzieci (chlopiec 4 lata, chlopiec 7 lat i
      dziewczyka 14 lat) wzdluz plotu otaczajacego nielegalne zydowskie osiedla
      (TYLKO DLA ZYDOW).
      Czolg syjonistyczny otworzyl ogien z pocisku odlamkowego,zabijaca Nahla Ajel
      i jednego z jej synow na miejscu, ciezko raniac pozostale dzieci.

      Armia izraelska w oficjalnym komunikacie oswiadczyla,ze dowodca czolgu otworzyl
      ogien gdy zobaczyl ,co myslal,ze byla grupa uzbrojonych partyzantow

      www.haaretzdaily.com/hasen/pages/ShArt.jhtml?itemNo=238887&contrassID=1&subContrassID=0&sbSubContrassID=0
    • Gość: erad Re: Lista Morderstw Popelnionych przez Zydow IP: *.socantel.net 10.12.02, 00:41
      Historia sie powtarza. Siegnijmy do pierwszych wiekow. Zealutsi- Zydowska
      terrosystyczna organizacja porownywalna z najwiekszym bandyctwem w historii.
      Zealutsokaust jest ciagle aktualny. Polacy wirza. ze mieszkancy Belza nad
      Bugim zmienili spojrzenia na Zydow potym jak oni czerwonymi gozdzikami witali
      Bolszewikow w 1920 a nastepnie w 1939r. Ich bohater narodowy Salamon Morel-
      Komendant obozu zaglady w Jaworznie Sl. po Stwalinie najwiekrzy kat-rzeznik
      Narodu polskiego i Slowian nie jest scigany przez Polski Rzad. W wyniku
      rebelii Zydowskiej zostala wycofana ksiazka polskiego autora o nazwisku
      Ostrowski opisujacego kulisy ataku terrorystycznego na placowke Amerykanska w
      Bejrucie. Autor dowodzi, ze wywiad Izraelski wiedzial wczssniej o planowanym
      zamachu, ale trzymal to w tajemnicy. Zadaniem Rzadu Polskiego jest wystapieni
      do Sadu Miedzynarodowego o miliardowe odszkodowania dla autora i publikacje
      tej ksiazki. Ponoc zginelo szesciu Zydow w ataku wiezowce Centrum Swiatowego
      Handlu. Mahomet musial natchnac ich przeczuciem? Mozna sie tez dowiedziec,ze
      tam nie zginal ani jeden Polak. Czesc pamieci poleglym tam Polakom. I co z tym
      dalej?