Lista Morderstw Popelnionych przez Zydow

[Gość: misiek]

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

Morderstwo popelnione 3 Grudnia 2002

[Gość: misiek]

Izraelska gazeta Haaretz podaje , ze 95 letnia kobieta palestynska
zostala z zimna krwia zastrzelona przez zolnierza izraelskiego
ktory ostrzelal taxi w ktorym jechala wbrew przepisom wewnetrzym armi
izraelskiej.
(nazwisko kobiety to - Fatma Obeid )


www.haaretzdaily.com/hasen/pages/ShArt.jhtml?itemNo=237282&contrassID=1&subContrassID=0&sbSubContrassID=0

[...]

[nieogolony]

Wiadomość została usunięta ze względu na złamanie prawa lub regulaminu.

The Big Lie

[jewhaterexterminator]

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

The History and Meaning of "Palestine" and "Palest

[jewhaterexterminator]

The History and Meaning of "Palestine" and "Palestinians"

Presented by: A Time To Speak ([e-mail])
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

______________CANNIBALIZING JERUSALEM_____________

[jewhaterexterminator]

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

Palestinian Authority's Treatment of Christians

[misiek.jewhater.exterminator]

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

TWO PALESTINIANS ARE KILLED

[misiek.jewhater.exterminator]

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.”

The Jewish People

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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.

The Nation of Israel

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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.

@@@@@@@@@@@@@Redemption@@@@@@@@@@@@@@@@@@@@@@@@@@@

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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.

Jewish Universalism in Jewish History

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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?

Intermarriage and Conversion

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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.

[Gość: sadt]

A Devar Torah The Big Bang Theory of Torah

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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.

Blood, Sweat, and Torah

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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.

Thanks, Eve!

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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

World Jewish Congress: & & #35 8220;U.N.R.W.A.& & #35 8217;s Camps Help Te

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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.

To Israel With Love!& & #35 8221;

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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

The PLO Can Stop the Waves of Terror

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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…. 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.

The Centrality of the Synagogue

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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

Jewish Genetic Diseases

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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.

Jewish-Catholic Dialogue Must Go On

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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."

A Journey Into the Past

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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.

US Presidents and the Jews

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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...

Protecting Religious Sites

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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.

Our Dreams, Our Selves, Our God

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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.

Retrieving the Scepter

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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.

Support for Israel Up Among American

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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.

In The Belly of Hate

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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.

Sarah's Lesson On Laughter and Miracles

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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.

Conversion in the Biblical Period

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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

Mission

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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

PART THREE: JEWISH UNIVERSALISM TODAY

[jewhaterexterminator]

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.

Intermarriage and Conversion

[jewhaterexterminator]

. 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.

The Nation of Israel

[jewhaterexterminator]

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.

Redemption

[jewhaterexterminator]

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.

Demographic Reasons

[jewhaterexterminator]

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

[...]

[Gość: enemy]

Wiadomość została usunięta ze względu na złamanie prawa lub regulaminu.

The Palestinian people does not exist

[jewhaterexterminator]

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)

Tam, gdzie Nachman za pejsy z gehenny wyciąga

[jewhaterexterminator]

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

Instytut Judaizmu w Kijowie

[jewhaterexterminator]

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.

środowiska chrześcijańskie bronią Izraela

[tyrannosaurus.rex]

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.

The Unique Cowardice of Palestinian Terrorism

[jewhaterexterminator]

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

THE THEORY OF JEWISH UNIVERSALISM

[jewhaterexterminator]

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: rujek]

Gość portalu: misiek napisał(a):

> Izraelska gazeta Haaretz podaje , ze 95 letnia kobieta palestynska
> zostala z zimna krwia zastrzelona przez zolnierza izraelskiego
> ktory ostrzelal taxi w ktorym jechala wbrew przepisom wewnetrzym armi
> izraelskiej.
> (nazwisko kobiety to - Fatma Obeid )

zydzi musza zaplacic za ta zbrodnie

25 Lutego 1994

[Gość: misiek]

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.

Israel ambassador to US

[tyrannosaurus.rex]

Israel ambassador to US
By HILLEL GOLDBERG IJN Executive Editor

He is at ease

Powinniśmy żyć razem

[jewhaterexterminator]

- 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

Żywot człowieka przyzwoitego

[jewhaterexterminator]

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".

Osobiste przezycie

[Gość: misiek]

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.

No to moze jeszcze......

[Gość: Realista]

........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 ?

[Gość: misiek]

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

[Gość: Ethanol]

Beria nie byl zydem, ani Gruzinem
tylko przedstawicielem ludu kaukazkiego
blisko spokrewnionym z Gruzinami
ktorego nazwy teraz nie pomne

[Gość: sick]

Gość portalu: Ethanol napisał(a):


Ethanolu pieprzsz nie prawde,

BERIA TO BYL NAJPRAWDZIWSZY ZYD
NIE TYLKO Z NARODOWOSCI, RELIGI, ALE I TEZ MATACTW I MORDERSTW!

> Beria byl zydem, a nie Gruzinem,
> tylko przedstawicielem ludu obrzezanego
>

[Gość: maurycy]

Gwoli prawdy - Beria był Gruzinem nie Żydem, dlatego się cieszył zaufaniem
ziomka Stalina.

Koniec winnickich Żydów?

[jewhaterexterminator]

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.

[...]

[tyrannosaurus.rex]

Wiadomość została usunięta ze względu na złamanie prawa lub regulaminu.

[...]

[tyrannosaurus.rex]

Wiadomość została usunięta ze względu na złamanie prawa lub regulaminu.

[...]

[Gość: Yonder]

Wiadomość została usunięta ze względu na złamanie prawa lub regulaminu.

Dni Izraela w Lublinie

[jewhaterexterminator]

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.

Równe. Kartki historii

[jewhaterexterminator]

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.

Morderstwo popelnione 4 Grudnia 2002

[Gość: misiek]

Policjant palestynski,Mustafa Sabah,zostal dzisiaj zamordowany kiedy
zydoski helikopter zaatakowal posterunek policji seria rakiet w Gaza City.



www.haaretzdaily.com/hasen/pages/ShArt.jhtml?itemNo=237689&contrassID=1&subContrassID=0&sbSubContrassID=0

Death, anguish in Tel Aviv:

[tyrannosaurus.rex]

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

JERUSALEM

JEWS OF NEW JERSEY

[tyrannosaurus.rex]

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

Mordercy polskich oficerów

[Gość: Szczygiel]

Żydzi:

Amons
Aspis
Azarkiewicz
Drochomirecki
Feldman
Frenkiel
Graff
Hochberg
Karczmarz
Karliner
Karpinski
Mertz
Milcyn
Ligeza
Litynski
Skulbaczewski
Świątkowski
Szechter
Widaj
Wizelberg
Wnorowski
Wolińska
Woźniesiński

www.polonica.net/MordercyPolakow.htm

Ariel Sharon

[tyrannosaurus.rex]

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]

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

ŻYDZI ZABILI DZISIAJ 7-LETNIEGO CHŁOPCA W PALESTYN

[Gość: Szczygiel]

█ 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]

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.

For single Jews

[tyrannosaurus.rex]

www.jcn18.com/2310.default.asp?SID=247&SynID=2310&AID=2310&LID=1&OTH1=A7778FC276FB982A64D3D86BBF593AE7&OTH2=1&P
rofileID=&helpID=&SPC=

Żydowski ludobójca i morderca

[Gość: Szczygiel]

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: shejk]

Wiadomość została usunięta ze względu na złamanie prawa lub regulaminu.

[Gość: Nick]

Waszyngton uwielbia "gierki" Szarona!
Ta gra szalona jest nieskonczona.

[Gość: zecik]

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.

To jeszcze nic

[Gość: gitman]

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?

JewishGen: The Home of Jewish Genealogy

[tyrannosaurus.rex]

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
communities, and a variety of databases such as the ShtetlSeeker and Jewish
Records Indexing-Poland. JewishGen's online Family Tree of the Jewish People
contains data on over two million people.

Created to assist those researching their Jewish ancestry and based on the
concept of free sharing of information, JewishGen Inc. is staffed entirely by
volunteers. It is a 501(c)(3) United States tax exempt, non-profit corporation
relying on the JewishGen-erosity of its users to insure continued growth. To
learn more about what JewishGen offers anyone researching Jewish ancestry, we
invite you to explore each of the links below.

[Gość: ,.]

--------------------------------------------------------------------------------
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.

Rząd Izraela ukrywa ludobójcę i zbrodniarza

[Gość: Szczygiel]

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

Rząd Izraela ukrywa ludobójcę i zbrodn. - dokoncze

[Gość: Szczygiel]

■ 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]

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]

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?

Rząd Izraela ukrywa ludobójcow i zbrodniarzy

[Gość: zet]

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?

@@@@@@@@@@@@@The colors of Tu b'Shevat@@@@@@@@@@@@

[tyrannosaurus.rex]

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

ONZ żąda od Izraela odszkodowania

[Gość: Zakrzewski]

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

Morderstwo 10 Palestynczykow-23 Lipiec 2002

[Gość: misiek]

23 Lipca 2002,izraelski F17,zrzucil 2000 funtowa bombe (ok.1000 kg)
na budynek pelen ludzi w Gaza.
Powod ?
W budynku ukrywal sie Palestynczyk poszukiwany przez wojsko izraelskie.

Poszukiwany,Salah Shehada,zginal na miejscu , razem z 10 innymi mieszkancami.
(polowa to dzieci)

6 Grudzien 2002 - zydzi zamordowali 7 osob !!

[Gość: wojo!!!!]

Czolg izraelski ostrzelal budynek mieszkalny w centrum Gazy,zabijac
7 cywili,i raniac okolo 10,podaje BBC


news.bbc.co.uk/2/hi/middle_east/2548343.stm

6 Grudnia zydzi zamordowali 11 osob

[Gość: misiek]

Nowe dane z Gazy mowia juz o 11 Palestynczykach zabitych podczas
piatkowej masakry.

[Gość: Malgosia]

6 December 2002

'Imad 'abd al-Hamid al-'Aweini, age 28, killed by IDF gunfire in al-Bureij
refugee camp, Deir al-Balah district, The Gaza Strip

Muhammad 'abd al-Hamid al-'Aweini, age 26, killed by IDF gunfire in al-Bureij
refugee camp, Deir al-Balah district, The Gaza Strip.

Premature Palestine

[misiek.jewhater.exterminator]

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:
[e-mail]

===== 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

8 Grudzien 2002- cala rodzina palestynska zabita

[Gość: misiek]

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: misiek]

Wiadomość została usunięta ze względu na złamanie prawa lub regulaminu.

200 kamikaza - samobojcow tez...

[Gość: Mosze]

Tak, Zydzi tez zamordowali ponad 200 samobojcow co rozerwali sie, zabijajac
dookola niewinnych... tez Palestyna liczy ich jako zamordowanych...
tez sa straty pieniezne bo kazda rodzina dostaje $25,000 za Szahida
co rozerwal sie...(Saddam i Bin (kalb) Ladden placa i placza...)

[...]

[Gość: jeja]

Wiadomość została usunięta ze względu na złamanie prawa lub regulaminu.

Podaj !

[Gość: Mosze]

To podaj pelna liste "ofiar" i zobaczysz ilu jest samomojcow, ilu co "zgineli"
kiedy zakladali bomby i wybuchli w czasie "wypadku zawodowego", ilu umarlych
naturalnie i ilu "niewinnych"

[Gość: ted]

I oczywiście jak go rozerwało nawet w kiblu jak nieudolnie montował bombe to
należy go pomścić- to jest chora mentalność nie wiem tylko czy wszystkich
arabów.To co widać w zachowaniu na ulicach to chyba wszystkich.

[...]

[Gość: durango]

Wiadomość została usunięta ze względu na złamanie prawa lub regulaminu.

9 Grudzien 2002 - nastepna ofiara zydow

[Gość: misiek]

25 letnia mieszkanka Nablus zostala z zimna krwia zastrzelona jadac
samochodem z mezem .

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