Lista Morderstw Popelnionych przez Zydow

Israel attacks Hamas in Gaza

[jewhaterexterminator]

Israel attacks Hamas in Gaza
Naomi Segal

JERUSALEM Ð Israel broadened its military operations in the Gaza Strip this
week in response to a Hamas attack that killed four Israeli soldiers.

The four Israeli members of a tank crew were killed on Saturday when a large
mine weighing more than 200 pounds exploded beneath their tank in northern
Gaza.

The four Israelis were identified as Corporal Noam Bahagon, 20, of Elkana;
Sergeant Tal Alexei Belitzky, 21, of Rishon le-Zion; Staff Sergeant Doron
Cohen, 21, of Rishon le-Zion; and Sergeant Itay Mizrahi, 20, of Be'er Sheva.

This was the fourth such fatal attack against a tank during the past year.
Hamas claimed responsibility for the attack, saying it was to avenge the recent
killing of two of its members in Gaza by Israeli troops.

An initial inquiry into the attack found that the bomb had apparently been
placed inside a water heater container and planted up to a month before.

Israeli army officials believe the tank set off the mine when it deviated from
the path being cleared by a bulldozer that was travelling ahead the tank.

The attack touched off a series of Israeli military actions against Hamas
targets.

On Monday night, Israeli troops killed a Hamas member wanted for involvement in
terrorist attacks. Israeli troops operating near Hebron surrounded the house
Mohammed Muhr was hiding in and opened fire when he refused to surrender.

Earlier Monday, Israeli troops shot a Hamas leader, Riad Abu Zeid, in an
operation near a Gaza refugee camp. He later died of his injuries in an Israeli
hospital.

Abu Zeid was believed to have taken over from Mohammad Deif, who was seriously
wounded in an Israeli military missile raid in the Gaza Strip several months
ago.

Also on Monday, two Palestinians were killed and four others wounded in
exchanges of fire that erupted during an Israeli military incursion into Gaza
City.

During the incursion, Israeli tanks demolished the house of a Hamas terrorist,
Ahmed Randur, believed to have been responsible for Saturday's attack on the
Israeli tank. Randur was not home and remained at large.

Following Saturday's attack, Defence Minister Shaul Mofaz vowed that Israel
would strike a heavy blow against Hamas' infrastructure in Gaza.

In another development, six Hamas members were killed Sunday in an explosion in
Gaza City.

Hamas blamed Israel, but Israeli sources said the blast may well have been
a "work accident" caused when a bomb the Hamas members were making went off
prematurely.

Amid the escalating violence, Israeli security officials have noted efforts by
the Palestinian Authority to prevent Hamas rocket attacks at Israeli targets
from northern Gaza.

On Monday, Palestinian Authority security officials discovered several rocket
launchers in Gaza. Israel later authorised the Palestinians to destroy the
launchers.

In a development incident likely to raise tensions between the two sides,
Israel this week appropriated Palestinian land near Rachel's Tomb on the
outskirts of Bethlehem for a security wall.

Israel says the wall is necessary to protect Jewish worshippers and keep
Palestinian terrorists out of Israel. Palestinians complain that Israel grabbed
the land illegally and is dividing the town in violation of previous peace
agreements.

JTA

FOR THE FULL STORY, BUY THE PRINT EDITION OF THIS WEEK'S AUSTRALIAN JEWISH NEWS.


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Pianist who survived Warsaw Ghetto

[jewhaterexterminator]

Pianist who survived Warsaw Ghetto
Tom Tugend

LOS ANGELES

[...]

[Gość: drf]

Wiadomość została usunięta ze względu na złamanie prawa lub regulaminu.

Od naszego korespondenta z Londynu

[jewhaterexterminator]

Od naszego korespondenta z Londynu
Instytut Badań Polityki Żydowskiej i poparcie dla kultury żydowskiej w Europie
Poldek Sobel


Wśród wielu interesujących instytucji żydowskich w Anglii na czoło wysuwa się
londyński Instytut Badań Polityki Żydowskiej (Institute for Jewish Policy
Research - JPR). Poprzednio Instytut był znany jako Instytut Spraw Żydowskich
(Institute of Jewish Affairs). Przez wiele lat IJA pod redakcją nieżyjącego już
profesora Uniwersytetu Warszawskiego i emigranta marcowego Łukasza Hirszowicza
wydawał bardzo wpływowe czasopismo naukowe Soviet Jewish Affairs, zajmujące się
sprawami żydostwa w Europie Wschodniej.

Instytut mieści się niedaleko prestiżowej Oxford Street i od wielu lat odgrywa
ważną rolę w życiu społecznym i kulturalnym żydostwa angielskiego. Od niedawna
Instytut ten jest również jednym z dwóch ośrodków wspierających Europejskie
Stowarzyszenie Kultury Żydowskiej.

Instytut ma na celu informowanie, opiniowanie spraw społecznych, politycznych
oraz kulturalnych dotyczących życia Żydów. Choć JPR jest organizacją
dobroczynną zarejestrowaną w Wielkiej Brytanii, zajmuje się sprawami nie tylko
dotyczącymi Żydów brytyjskich, lecz również sprawami dotyczącymi żydostwa na
arenie międzynarodowej, koncentrując się szczególnie na sprawach europejskich.
Instytut znalazł oparcie w szerokich kręgach żydostwa brytyjskiego, co wyraża
się w składzie honorowego zarządu. Jego honorowym prezydentem jest Lord
Rotshild. Instytut cieszy się również uznaniem Rady Nauk Ekonomiczno--
Społecznych (Economic and Social Research Council) - oficjalnego brytyjskiego
establishmentu nauk ekonomiczno--społecznych. JPR prowadzi prace badawcze,
analizy, organizuje debaty naukowe. Instytut zatrudnia wielu znanych badaczy,
którzy pod kierunkiem dyrektora, prof. Barry'ego Kosmina, wdrażają cztery
kierunki działalności Instytutu. Warto również wspomnieć, iż dyrektorem ds.
imprez publicznych jest emigrantka marcowa z Warszawy Lena Stanley-Clamp (z
domu Błyskowska). Cztery kierunki działalności Instytutu to: 1) Planowanie dla
społeczności żydowskiej; 2) Społeczność obywatelska; 3); Izrael: wpływ,
społeczeństwo i tożsamość; 4) Żydowska kultura: sztuka, środki przekazu i
spuścizna.

PLANOWANIE DLA SPOŁECZNOŚCI ŻYDOWSKIEJ obejmuje badania infrastruktury, co
pomaga przy formułowaniu zaleceń i strategii dla organizacji żydowskich
działających w sektorach opieki społecznej, oświaty i życia społecznego.
Najnowszym osiągnięciem w tej dziedzinie jest opublikowanie wielkiego projektu
badawczego Olivera Valinsa pt. Twarzą ku przyszłości: zapewnienie
długoterminowej opieki dla starszego pokolenia Żydów w Zjednoczonym Królestwie
(2002). Stanowi to ważny wkład do zaplanowania przyszłości starzejącej się
ludności żydowskiej w Wielkiej Brytanii. W latach ubiegłych wydano dwie prace
na temat planowania dla społeczności żydowskiej - jedna została poświęcona
przyszłości szkolnictwa żydowskiego w Zjednoczonym Królestwie, a druga
problemom bieżącym społeczności żydowskiej. Badania dotyczące tych kwestii są
dostępne w postaci Raportów JPR (JPR Reports).

W trosce o SPOŁECZNOŚĆ OBYWATELSKĄ i dla zapewnienia normalnego bytu żydowskiej
mniejszości ważne jest prowadzenie programów zmierzających do umocnienia w
społeczeństwie warunków sprzyjających rozwojowi życia społeczno-kulturalnego
mniejszości narodowych. Dlatego też badania Instytutu w tej dziedzinie
koncentrują się na problematyce związanej z antysemityzmem, rasizmem oraz
prawami człowieka.

Najbardziej prestiżowym wydawnictwem w tej dziedzinie jest publikacja
Antysemityzm i ksenofobia w dniu dzisiejszym (Antisemitism and Xenophobia
Today). Jest to szczegółowe sprawozdanie na temat przejawów rasizmu,
ksenofobii, a szczególnie antysemityzmu we współczesnym świecie. Warto
wspomnieć, iż rozdział poświęcony Polsce został opracowany (w roku 2002) przez
młodego socjologa wrocławskiego, mgr. Marcina Starnawskiego. Mgr Starnawski w
swoim sprawozdaniu wyraźnie nakreślił sytuację mniejszości narodowych w Polsce
na tle sytuacji politycznej oraz aspekty historyczne antysemityzmu i rasizmu.
Niestety, analiza ta nie obejmuje jeszcze polemiki wywołanej sprawą mordu w
Jedwabnem i w innych miasteczkach w Polsce. Ważną publikacją jest naukowe
czasopismo pt. Wzorce uprzedzeń (Patterns of Prejudice), wydawane kwartalnie
przez JPR. Inne wydawnictwa JPR poświęcone powyższej tematyce to zbiory esejów
wybitnych myślicieli żydowskich naszych czasów w Wielkiej Brytanii (m.in.
naczelnego rabina Jonathana Sacksa oraz Petera Pulitzera) pt. Czy istnieje w
Wielkiej Brytanii nowy antysemityzm? (Is there a new antisemitism in Britain?).

Trzecim kierunkiem prac Instytutu jest BADANIE RELACJI POMIĘDZY IZRAELEM A
DIASPORĄ oraz wewnętrzne sprawy Izraela związane z pluralizmem i prawami
człowieka. Oczywiście trudna sytuacja polityczna w Izraelu znalazła i tu swoje
odbicie - publikacji jest obecnie mniej. Jednak w poprzednich latach ogłoszono
sprawozdania z niezwykle ciekawych kierunków badań, np. w 1997 r. ogłoszono
raport o więziach Żydów brytyjskich z Izraelem (Barry A. Kosmin, Antony Lerman
and Jacqueline Goldberg "The attachment of British Jews to Israel").

Wydaje się, iż ostatni, czwarty kierunek działalności Instytutu dotyczący
ŻYDOWSKIEJ KULTURY jest najbogatszy i najciekawszy. Jednym z owoców tej
działalności jest projekt zatytułowany Obraz kultury żydowskiej w dzisiejszej
Europie - studium pilotowe ukazało się w listopadzie 2002 r. Odzwierciedla ono
między innymi żydowskie życie kulturalne w Polsce. Jedną z osób zaangażowanych
w ten projekt była Dina Berenstein, córka emigrantów marcowych oraz wnuczka
Tatjany Berenstein, współpracowniczki ŻIH przed 1968 r.

Kierunek ten jest również na bieżąco urzeczywistniany przez działanie
Europejskiego Stowarzyszenia Kultury Żydowskiej (European Association for
Jewish Culture). To Stowarzyszenie jest zarządzane wspólnie z Londynu przez
Lenę Stanley-Clamp oraz z Paryża przez Daniele Neumann. Biuro londyńskie
zajmuje się kontaktami z Czechami, Danią, Finalndią, Wielką Brytanią, Węgrami,
Irlandią, Włochami, Holandią, Norwegią, Polską, Słowacją i Szwecją, a biuro w
Paryżu: z Austrią, Belgią, Bułgarią, Francją, Niemcami, Grecją, Luksemburgiem,
Portugalią, Rumunią, Hiszpanią, Szwajcarią, Turcją i krajami b. Jugosławii.

Organizacja ta przy pomocy funduszu Unii Europejskiej w ramach programu Kultura
2000 wspiera rozwój kultury żydowskiej w całej Europie i warto się zatrzymać na
jej działalności. Jest to głównie działalność polegająca na popieraniu
finansowym kultury żydowskiej w różnorodnych jej formach. Do połowy roku 2002
zostały przyznane 33 granty w trzech dziedzinach działalności kulturalnej:
sztuki teatralne, sztuki plastyczne oraz środki przekazu. W dziedzinie teatru
popierane są zarówno przedstawienia teatralne jak i choreografia - szczególnie
nowe spektakle. W dziedzinie sztuk plastycznych Stowarzyszenie wspiera wystawy
malarstwa, fotografii, instalacji oraz sztuki wideo. Specjalne wydania
żydowskich czasopism (szczególnie wydania tłumaczeń na języki zachodnie, np.
angielski) były w przeszłości również wspierane przez Stowarzyszenie. Dzięki
pomocy w tej dziedzinie, między innymi został wydany specjalny dodatek w języku
angielskim do warszawskiego Midrasza (czerwiec 2002 r.). W przyszłym roku
granty w dziedzinie środków przekazu obejmą również prace filmowe.

W roku 2002 granty zostały przyznane także polskim artystom. Teatr w Sejnach
wystawi sztukę I.L. Pereca Noc na Starym Rynku w nowatorskiej adaptacji ze
współczesnymi elementami literackimi. Stowarzyszenie udzieliło grantu twórcom
tego spektaklu - Małgorzacie Sporek--Czyżewskiej oraz Wojciechowi Szroderowi.

W październiku przy pomocy grantu Stowarzyszenia 2002 r. zorganizowano w
Gardzienicach wystawę malarstwa Miry Żelechower-Aleksiun pt. Spuściz

[Gość: Kola]

Zydowska morderczyni bez kary

[Gość: BIC]

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.

THE THEORY OF JEWISH UNIVERSALISM

[jewhaterexterminator]

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

More

[jewhaterexterminator]

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 all mankind." The particularities of Judaism are meant to be
available for all people. This assertion requires a further
clarification of the concept of "universal."
The term "universal" can be used in two distinctive ways. A
proposition is "universal" if it is universally believed. A
proposition is, however, also "universal" if it is true. Jewish
universalism asserts that Judaism is universal in that it is the
most coherent--the truest--interpretation of God, the world, and
humanity. There are propositions that are not universal in the
first sense (believed), but are in the second (true). Indeed, no
religion or belief system is universal in the sense of being
universally believed. Jewish universalism, conceiving of itself
as "universal" in the sense that it is true, believes, in
principle, that Judaism could also be universal in the sense of
being universally believed. It is important to add here that
Jewish universalism, unlike other religious views that claim to
be universalistic, does not believe that all humans must accept
Judaism for the world to be redeemed, only that Judaism, because
it is true, should be made available for all who wish it. To make
sure that all humans know that Judaism is available, Jewish
universalists believe that Jews must offer Judaism to the world
and welcome those who freely choose to join the Jewish people.
Jewish universalists believe Judaism to be the universal
truth in the sense that the particularist core of Judaism--
ethical monothesism--has universal applications in all belief
systems. That ethical monotheist core defines not just what it
means to be a good Jew, but also what it means to be a good
person. Indeed, to be a good Jew is to be as good a person as
possible. The particularist moral injunctions that define a good
Jew are not just constitutive (that is, they don't just define
what it means to be Jewish) but have a truth to them that
provides a moral yardstick for all people. Additionally, there
are no universal moral truths not included in Judaism, but
Judaism contains moral truths not contained in any other belief
system. As such, Judaism ought to be universal in the first
sense.
Jewish universalism, starting with the belief in God and
God's creations, the natural world and, the crucial creation,
humanity, focuses on the attempts to make the particular
universal. Such a focus requires an examination of the emergence
of the Jewish people, their election by God, God's revelation of
holy teachings to the Jewish people, and the covenant, the
agreement made between God and the Jewish people. Part of that
covenant provided a way of life to the Jewish people, and it is
this that forms the particularism of Judaism. Part of the
covenant also provided the Jews with a mission, and it is that
mission that Jewish universalism focuses on, because the mission
ties the particularity of Judaism to universality. The mission
includes conveying God's morality by offering Judaism to the
world and welcoming those who embrace it by converting to
Judaism. The mission is helped by a Jewish nation and has as its
final goal the redemption of humanity.
The unity of conflicting concepts does not imply harmony
between the concepts. Harmony tries to balance differences, to
seek a balance between extremes. This is not the Jewish concept
of unity because, in the Jewish concept, a balanced mean between
two polarities might not be truthful or just. Sometimes, the
polarities are not both reasonable or capable of compromise, and
in those cases harmony is not the aim. In an argument between a
Nazi and a democrat, the one who seeks the delicate balance of
harmony or the golden mean between these two positions violates
decency and truth. Even-handedness is not necessarily moral,
however appealing the symmetry and neatness of such an approach
might be. The aesthetic criteria inherent in harmony can
sometimes be at odds with the moral criteria inherent in unity.
The unity of concepts doesn't necessarily imply
reconciliation. Instead, the unity involves, first, moral choice,
to consider the range, from one polarity to the other, to
eliminate the immoral, the unreasonable, the uncompromising. What
is left is the basis of combination of some sort, seeking to make
use of seeming opposites which turn out not to be opposites in
principle but capable of unified definition. Unity seeks to
incorporate the true and the good from all sides, even though it
may in fact turn out that one side has little or no truth or
goodness.
Thus, the concept of "Jewish universalism" is not a delicate
balance that carefully measures out equal proportions of
particularism and universalism. Jewish universalists must make
clear choices at certain points in building Jewish universalism's
theoretical structure, For example, Jewish universalists reject a
universalism that seeks to downplay the particularities of Jewish
life. They also reject particularists who believe Judaism is
solely meant for those born Jewish.

[Gość: nick]

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

The Jewish People

[jewhaterexterminator]

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.

[...]

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Election

[jewhaterexterminator]

Election
God chose to reveal the universal moral instruction meant
for all people to a specific people, the Jews. This choice was
made to provide spiritual teachers for all humanity, not to
restrict God's concern to one people only. The fact that the
Jewish calendar starts at the creation of the world rather than
at the inception of the Jewish religion and the fact that the
Bible begins with Adam rather than with Abraham, the first Jew,
show Judaism's concern for other people. Also, it is precisely
because of the possibility of conversion, because by personal
choice any gentile can choose to become a Jew, that the Jews
cannot be seen as being exclusionary or as preventing others from
entering the covenant God made with the Jewish people. The choice
of Jews as receivers of the message is the choice of a particular
spiritual community, but a community open to all humanity and
thus potentially a universal spiritual community.
Chosenness occurred because Jews were spiritually willing to
accept responsibility and moral standards without getting any
special human privilege (Amos 3:2). In the words of the Amidah
for Festivals, "You have chosen us from among all peoples."
Additionally, chosenness was a fulfillment of God's covenant with
the Jewish people's meritorious ancestor, Abraham. This mutual
agreement between God and the Jewish people formed the basis of
their covenant. The election of the Jews as the teachers of
divine instruction provides them with their religious vocation
and their transcendant meaning.
The selection of a particular people to give a message to
humanity rather than God's presenting the message directly to all
people is difficult to understand because it seems to disrupt the
idea of humanity's unity. While, clearly, different peoples
seemed part of the Godly plan, the ultimate aim was to have all
people embracing God. It would have been more efficacious, then,
for God to have chosen all people rather than just one people.
The mystery is of a revelation to some but not all.
One solution to such a mystery resides in the idea of
spiritual choice. If they heard a revelation from God directly,
people would follow God's laws without the necessity of doubt or
faith, that is without a spiritual freedom of choice. Hearing of
God's revelation not directly but from others, especially from a
small, weak people, would provide true freedom of spiritual
choice for humanity; they could accept, reject, or ignore the
message. However, in order to react to the message in some way,
they first needed to hear it. God needed a messenger. That
messenger would have to make two moral choices: how to react both
to the message and to the obligation to deliver it.
Another problem with the concept of a chosen people is how
individual Jews are to determine their place if their covenant is
centrally as part of a people rather than as individuals. One
solution to this dilemma resides in the notion that each
individual simultaneously has individual acts to perform, but
these must be in unity with acts to perform as members of a
people. It is religiously illegitimate to talk of moral Jewish
hermits or monk-like separation from the world. Similarly, the
obligations of an individual Jew as part of a people do not
preclude obligations as an individual, e.g. as a marriage
partner, a parent, and so on. The obligations as a member of a
people simply are supplementary obligations to the normal moral
obligations of an individual to observe God's will as an
individual. There is one crucial distinction, however, between
the ordinary notion of supplement and the one that applies here.
Individual Jews can't have an obligation which is contradictory
to the obligation they have as members of a people. It is not
possible, for instance, to have an obligation as an individual to
embrace another religion besides Judaism. Such a perceived
obligation would contradict the obligation the individual has as
a member of a people and thus be invalid.
Some modern Jews deny the purported "chosenness" of the
Jewish people. The modernist interpretations of Judaism inherent
in such claims provide challenges to the interpretation of
Judaism offered by the more traditional Jewish universalism.
Jewish universalism must defend itself by considering the
concepts that emerge from the supposed acts of being chosen:
revelation and covenant.

CHWILA DLA DEBILA --Kronika Paranoika

[drf]

free.polbox.pl/j/jezuch/ChDDArch.html

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Covenant

[jewhaterexterminator]

Covenant
The Godly offer and the Jewish acceptance of the divine
revelation and commission is embodied in the notion of covenant.
The paradigmatic brit or covenant in the Bible is the covenant at
Sinai. This covenant was an agreement between God and the Jewish
people. This agreement took several steps, the first of which
came before the revelation.
According to Exodus 19:3-6, God told Moses to propose a pact
to the assembled Israelites. The terms of the pact were that
Israel would follow God's will, made up of teachings and ethical
injunctions--the Torah and the mitzvot. Later rabbis and scholars
sought to interpret and codify the religious obligations of the
Jews. That is why Jewish religious law, the halakhah, is so
crucial, for it seeks to understand the full nature of the Jewish
covenantal obligations to God. A full study of the halakhah is
necessary to understand the "Jewish" in "Jewish universalism."
God's promise was that, in return for their meeting their
religious obligations, the Jews would be seen by God as a
"treasured possession," and, more specifically, as "a kingdom of
priests and a holy nation." There is much that remains unclear
about this. A "treasured possession," for example, seems to
indicate that the Jews would be considered unique by God, not in
the sense of having superior attributes or special rights not
accorded other people, but unique in their holy role in God's
redemptive drama. The covenant was to be but one act in that
drama, which began with creation and would continue awaiting the
climactic moment when all humans would spiritually pledge
themselves to God.
The notion of "kingdom of priests" has been interpreted in
many ways. The fact that the Jews would be a kingdom of any kind
seems to be a call in the proposal of the covenant itself to
redeem the land of Israel, an interpretation which would cohere
with the covenant God made with Abraham and with much else in the
Bible. Philo maintained a universalist message was contained in
this term, that just as the priests serve to worship on behalf of
all the Jewish people, so the Jewish people serve to worship on
behalf of all humanity. The term even conveyed a mission to some.
Obadiah ben Jacob Sforno, commenting on this passage, compares it
to Isaiah 61:6 as meaning that the Jews have a religious vocation
to bring their message to all humanity. Many contemporary Reform
theologians, from Abraham Geiger on, also see the passage as
giving the people of Israel a specific religious task, to be a
minister to all of humanity. It is clear that it can be argued
from this idea that the duty of a priest is to bring to God all
people who desire, of their own free will, to be brought. Hillel
(Pirke Avot, 1:12) called upon Jews to show love toward people
precisely by drawing them close to the Torah. The notion of being
priests coheres well with the idea that it is through the Jews
that all other peoples are to be blessed (Genesis, 12:3 and
repeated four more times in Genesis: 18:18, 22:18, 26:4, 28:14).
However, as some modern scholars such as Daniel R. Schwartz
have argued, the notion of a "kingdom of priests" was not
understood in a universal way by most Talmudic Rabbis or others
until the emergence of the Reform movement, and that the
missionary idea was expressed through the notion of "a light unto
the nations." The conclusion of such scholars is that the
linguistic origins of the term do not appropriately allow for a
universalist interpretation, but a more particular one, e.g. that
the "priests" will be only in their own land, but that all the
Jews in that land will be like priests. One interpretation of
such a priestly vocation is that Jews can deal directly with God
without needing a priestly intermediary. There is, then, an
ambiguity about the term. It can fairly be interpreted as having
both universal and particularist dimensions.
Similar is the case with "a holy nation." In one sense, the
holiness is meant to convey a sense of separateness, to remain
undefiled by the profane in the world. Such a particularlist
interpretation is balanced by another possibility: that a holy
nation has a universalist imperative by setting a moral example
for the rest of humanity, by being a moral light brightening up
the spiritual darkness.
This proposal of the pact was followed by the Revelation, by
God's theophany three days after the proposal was accepted by the
people. God appeared before the people and spoke the Ten
Commandments to them. As Yehezkel Kaufmann has pointed out, the
commandments themselves are an almost even, carefully delineated
mixture of the particular and the universal. The first four of
the commandments are religious, aimed particularly at the
Israelites. The last six commandments, however, have a character
that is universal. This revelation to all the people was
followed by Moses ascending to the darkness and receiving more of
God's law, descending and transmitting this law to the people.
The final event of the covenant was its ratification. Moses
ordered that twelve pillars and an altar be erected.
The covenant, then, in its proposal and in God's statement
to the assembled people of Israel, was peculiar in its mixture of
particularist practices and universalistic vocation. The
universalism in the mixture was important because the Jews had
been uniquely assigned the role of messenger and teacher--letting
the world know about the Torah and mitzvot by following the
teachings themselves and serving as moral models.
The particularist elements in the mixture were also
important. The separateness inherent in particularism served as a
reminder that Jews were not to sacrifice Judaism on the altar of
either other religions or some supra-religion. The existence of
the particular laws does, however, raise the question of why God
gave particular practices to Jews if their message was to be
universal. One response to this question may be that the
particularities weren't meant to be particularities permanently,
but eventually to be universal; they are only conceived of as
particular because they are not yet universally practices. The
particularities served to define a model morality not practiced
by humanity. Beyond being such a model, though, the
particularities were also useful for spiritual self-defense; they
were meant precisely for temporary separation of the Jewish
people so that the God-given morality would not be defiled.
Finally, the separateness was also useful in preventing the Jews
from developing a sense of superiority which would allow them to
incorporate a dynamic of religious imperialism to drive their
mission. A people serving as a light unto the nations does not
try to make everyone else a light. A people apart cannot
overwhelm others. The limitations placed on proselytizing in such
a missionary definition are clear; Jews were not to compel others
to accept their faith.
Indeed, Judaism's very tolerance subverted its missionary
activism because part of a religion's attractiveness is the power
of its claim to exclusive truth and salvation. Despite this,
Judaism saw that the mission required honesty above all, and that
converts had to come to Judaism freely, not, for example, out of
fear that not doing so would impede or end their chance of
salvation.

Revelation

[jewhaterexterminator]

Revelation
The belief in the revelation of God's will is central to
Jewish universalism. Many groups within Judaism have quite
different interpretations of the precise meaning of that
revelation. Jewish universalism is compatible with both
traditional and some modern interpretations of revelation.
Revelation in Jewish history occurred at various times.
There were individual revelations, such as to Abraham and to
Moses at the burning bush, and a communal revelation at Mount
Sinai. The crucial one at Sinai, where, to traditionalists, God
gave the written and oral Law to Moses, is central to Jewish
universalism, because it is the real (to traditionalists) or
metaphoric (to some modernists) time at which God revealed divine
will and provided a moral mission to the chosen people.
Much about the use of Sinai as the place of receiving
revelation instead of the seemingly more obvious choice of the
land of Israel is interesting. It was, of course, no accident
that the revelation was given during a flight from slavery into
freedom--a perfect spiritual metaphor for God's message of
releasing spiritual prisoners. Additionally, as the Mekhilta on
Exodus 19:2 makes clear, the Torah was given in the desert
because a desert belonged to no one group of people and no
nation. The point of a desert setting for the revelation was to
render clearly that the teachings given in the revelation were
meant for all people, not just one. The Torah, according to
Bereshit Rabbah 1:1, is a united plan for humanity.
God's choice was a gift offered to that Jewish generation, a
gift that was accepted. In that sense the Jews had the freedom of
choice to accept being chosen; they were not, as Kant suggested,
forced into an acceptance of the Torah. However, just as the Jews
had to convince the gentiles of the value of the revealed
message, so, too, did that generation of Jews have to convince
future generations of their own people who were morally free to
abandon following God's revelation. The choice by the generation
was a fateful one, for it was the revelation that crucially
transformed the children of Israel from a community group into a
religious group, from a group of people with a shared sense of
kinship to a people with a divine mandate.
Revelation occurred in two separate ways at Sinai. The first
way was through two theophanies, or divine manifestations. One
theophany was experienced by all the people and the other was
experienced individually by Moses. The second was the revelation
of God's will through language "spoken" by God to the people and
to Moses.
Understanding these two ways of revelation is difficult. The
gulf between traditional and many modernist interpretations of
revelation is wide indeed. The traditionalist has the easier time
of it, and so does the Jewish universalist who accepts the
traditional rendering of Sinaiatic history. To the
traditionalist, God revealed a holy Torah, a divine Law to be
followed, directly and clearly, in propositional form, to the
people and to Moses. The Torah, then, is of Mosaic authorship and
is authoritatively the divine will of God. It is our obligation
to listen to those who interpret it faithfully and obey its holy
commandments.
There are many modernist interpretations of revelation,
often in conflict with each other as well as with the
traditionalist interpretation. All modernists, though, have one
common problem, which is, if they dispute the Mosaic authorship
of the Torah, and see it instead as a collection of writings by
individuals which was put together by a redactor and then
declared sacred, then how can they believe such a document is
holy and divinely revealed? Others, who do not even conceive of
the Torah as holy, must define what then exactly is a revelation.
Given the variety within modern interpretations, it is
difficult to cite all of them. Here is an amalgam of some of the
ways that modernists try to interpret revelation put in a form
compatible with Jewish universalism.
Some modernists start with the notion that there was a human
component to revelation. In order to speak to the Israelites, to
Moses, and to the prophets, God faced an important restriction in
having to use a language the humans could understand. In the
words of a midrash, "Each Israelite heard what was in his power
to hear." (Exodus Rabbah 28:6). Such a necessity severely
restricted God, because the same words have different meanings to
different people, especially when read across history and
cultures. Additionally, the restrictions included the limitations
of the various listeners. They could understand only so much not
only because of their limitations as humans or the specific
limitations of their backgrounds, but also because of the
scientific, historical, and other knowledge then available to
them as they tried to interpret God's will. Finally, the prophets
felt a comparable constraint in that they knew they would have to
transmit the revelation from God to ordinary people in a language
that could be understood by the people.
Another restriction on God posited by some modernists is
that God's morality is not fully comprehensible by humans. Humans
have their own autonomous morality, but it stems from non-Godness
and from the unique existential predicament of humans. Such an
autonomous human morality is qualitatively different from God's
morality, and so, in transmitting a morality, God was unable to
have humans follow God's morality completely. Similarly, humans
have a limit to their intellectual and reasoning powers, a
limitation that God does not have, so that human ability to
understand Godly revelation was inherently limited.
Given these restraints, a modernist claim might be that it
is clear that Torah must be a human response to God, a limited
effort to understand the commanding voice that came to the people
and the prophets. God did reveal the divine will, and the Torah
is the human record of that revelation. As a human record, it is
subject to interpretation and re-interpretation as the divine
will is understood in accordance with the knowledge and
circumstances of each generation. These re-interpretations, these
conversations among the generations of Jews, form the Jewish
tradition.
The question remains about whether the human records of
divine revelation are, then, sacred. For the modernist unwilling
to accept that the complete Torah was given at Sinai, the
sacredness of the Torah must be explained. One explanation is
that the Torah is a divinely-revealed group of documents with the
divine revelation given at different times to different prophets,
though possibly metaphorically understood as coming at one time
and place, until the documents were gathered and one person, also
acting according to divine revelation, edited the documents into
one single document, what we call the Torah. The editing occurred
for the obvious reason that a single Torah would be a unifying
document, one that united the tribes, the kingdoms, the social
groups, and the political groups as well as forming the basis for
the future of Jewish history. In Franz Rosenzweig's famous
formulation, the "R" referring to the redactor also refers to
another "R," Rabbenu, our teacher.
The prophets, on such an interpretation, must be seen as
having received revelation, rather than just being inspired, if
inspiration is understood to originate from within the human as
some kind of general feeling or sense, to be bereft of a specific
message, but instead to feel a force, and to be unique, that is
without reference to other inspirations. A prophet receives
revelation, rather, when the message is clearly from God, when it
is propositional, or has a specific content, and when it is
connected to previous revelations.
There are also modernist Jews who believe in non-
propositiona

[...]

[jewhaterexterminator]

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[...]

[Gość: misiek]

Wiadomość została usunięta ze względu na złamanie prawa lub regulaminu.

[Gość: Twarz]

Powiem wprost !
Żydźi mordowali Żydów prowadząc ich do komór gazowych !!
Powiem więcej, Niemcy im na to pozwolili ! ale nie ulega wątpliwości , ze Żydźi
powinni przeprosić Żydów za te zbrodnie !

Abraham chciał zabić Izaaka

[Gość: ZA]

Abraham chciał zabić Izaaka.
Na szczęście Bóg go powstrzymał, ale niewiele brakowało.

03 Marzec 2003,bandyci zydoscy zabili 7 osob

[Gość: jacek71]

story.news.yahoo.com/news?tmpl=story&ncid=514&e=3&cid=514&u=/ap/20030303/ap_on_re_m
i_ea/israel_palestinians

03 Marzec 2003,nastepny Palestynczyk zamordowany

[Gość: jewhater]

story.news.yahoo.com/news?tmpl=story&ncid=586&e=2&cid=586&u=/nm/20030303/wl_nm/mide
ast_dc

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[Gość: aaa]

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06 Marzec 2003, Masakra w Gazie - 11 zamordowanych

[Gość: Tomek44]

story.news.yahoo.com/news?tmpl=story&ncid=586&e=2&cid=586&u=/nm/20030306/wl_nm/mide
ast_gaza_dead_dc

[Gość: abc]

Lista bez konca

06 Marzec 2003- >ᡆ Palestynczykow zamordowanych

[Gość: dead_jews_niceview]

www.haaretzdaily.com/hasen/spages/269897.html

[Gość: toja]

Ta lista jest bez konca, i dopiero zaczyna jak zacznie wojna w Iraku

[...]

[Gość: aaa]

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08 Marzec 2003, 5-ty Palestynczyk zamordowany

[Gość: TOMEK44]

Also Saturday, Palestinian sources said that a 23-year-old Palestinian was
killed and eight others were wounded in an exchange of fire with IDF troops in
the northern Gaza Strip town of Beit Lahiya. The sources said that the
Palestinians were throwing stones at IDF bulldozers and armored personnel
carriers.
www.haaretzdaily.com/hasen/spages/270446.html

[Gość: Nick]

Nie tylko w przeszlosci, ale i w terazniejszosci mozna pisac bez konca o
morderstwach popelnianych przez "narod wybrany" (Na przyklad: codzienny
terroryzm w okupowanej Palestynie itp.).

JAKA BEDZIE PRZYSZLOSC?

Nick

[Gość: maniekxxx]

podaje link na ten temat -naprawde pokaze co kryje sie
za tzw : terroryzmem
palestynskim!!
info.onet.pl/1,15,10,134636,1451507,forum.html