Netanyahu’s messianism could launch attack on Iran
Relying on the Lubavitcher Rebbe and his teachings in a speech that was ostensibly in favor of a Palestinian state is like relying on a racist who fervently supports slavery in a speech that is ostensibly in favor of abolition, while also making abolition contingent upon conditions that will never be met.
Sefi Rachlevsky – Haaretz
September 27, 2011
Benjamin Netanyahu promised to tell the truth at the United Nations, and the truth was indeed revealed. The prime minister chose in this speech to quote reverently from his meetings with one person only: the Lubavitcher Rebbe, who viewed himself as the messiah.
Neither the source nor the inflammatory quotation was coincidental. Netanyahu was intimately acquainted with the Rabbi King Messiah, and also with the views he expressed from on high. The rebbe’s followers stood behind Netanyahu’s victorious campaign in the 1996 election, which following the incitement-filled demonstrations and Yitzhak Rabin’s assassination, with the slogan “Netanyahu is good for the Jews.” And on Sunday, the prime minister’s entourage was sent to genuflect at the rebbe’s court.
The Lubavitcher Rebbe was famous for his vehement opposition to even the tiniest withdrawal from any territory ever held by the Israel Defense Forces, even in the framework of full peace. He even opposed withdrawing from territory on the other side of the Suez Canal. In his view, not one inch of the Holy Land could be given to the Arabs. He based this opposition on both security concerns – that missiles would be deployed on any vacated territory – and religious-historical arguments. Netanyahu reiterated both claims in his speech to the United Nations.
The most prominent emissaries of the Lubavitcher Rebbe – the great rabbi, as Netanyahu termed him at the United Nations – included Baruch Goldstein, perpetrator of the 1994 Hebron massacre, and Yitzhak Ginsburg, the rabbi of Yitzhar, he of the radical books “Baruch the Man” (which celebrates the massacre ) and “The King’s Torah: The Laws of Killing Gentiles.” Nor was this by chance. The Lubavitcher Rebbe inculcated his followers with the doctrine of “your people are the land’s only nation”: In the land of the messiah, there is no room for Arabs. Thus racism entered Netanyahu’s speech at the United Nations – not “merely” against Islam, but also against Arabs: They, he said, are not like your neighbors in New York.
… [in his speech] Netanyahu relied upon the most radically messianic Jewish theologian of our generation …
… [Netanyahu] is not interested in peace and compromise. [He] opposed peace with Egypt and the first Oslo accord. He led a campaign of incitement against the Oslo-2 agreement and then refused to implement it. Ariel Sharon, Rafael Eitan and then-Israel Defense Forces Chief of Staff Amnon Lipkin-Shahak were stunned by what they interpreted as his willingness to consider arming doomsday weapons in the face of Saddam Hussein’s threats, and they worked to dissuade him. Netanyahu opposed the pullouts from Lebanon and Gaza, and not because he thought they should have been done by agreement. Nor did he respond to Mahmoud Abbas’ moderation by taking advantage of the opportunity: Instead, he waged a campaign of incitement to preempt any chance of a deal and a withdrawal.
After all, he is the emissary of the Chabad messiah, the man who taught that this is the Jews’ land exclusively. He returned from the United States with the feeling that the American government is a rag to wipe his feet on, with no power to stop his most extremist plans.
This is the background to what must become a global understanding of the issue that is now most important of all, which will also be the main topic of U.S. Defense Secretary Leon Panetta’s visit. Netanyahu is completely serious in his desire, and also in his preparations to circumvent the warnings of the entire defense establishment in order to implement this desire, which many of those in his inner circle have defined as messianic: to attack Iran before winter. Before the clouds come, anyone who can stop him must do so.
Archive for September, 2011
Cantor, R-Va., said … it’s his intention to dismiss lawmakers in the lower chamber to leave Washington for a week-long recess for the Rosh Hashanah holiday. (“Boehner & Cantor Say If FEMA Shuts Down Monday It Is Harry Reid’s Fault,” John Parkinson, ABC News, Sep 23, 2011)
Rabbi Bendory’s byline for an article of his published by the Journal of Talmudic Law and Finance credits him as, “Vice President of Risk Management Technology at Goldman Sachs in New York City where he has worked for the past 15 years.” At Onesource his title is given as, “Vice President Pwmgt Information Technology Group of Goldman Sachs Execution & Clearing.” At the website of his Talmudic Pidyon organization in his autobiography he lists his day job as, “financial strategist at a bank in New York.” At another of his Pidyon websites he lists his occupation as, “financial strategist at Goldman, Sachs & Co. in New York.” At the website of the Rabbinical Council of America of which Rabbi Bendory is a member, his occupation is given as, “Software Engineer at Goldman, Sachs & Co. in New York.”
It would be interesting to know if Rabbi Bendory, apparently a software engineer, is involved with the software that Goldman Sachs uses in its “front-running” market-cheating mechanism. The Execution and Clearing division of Goldman Sachs, where Rabbi Bendory apparently works, is where this illegal, predatory software-based scam takes place. Whatever the case, it is evident that Rabbi Dovid Bendory works with one of the most exploitative, predatory financial institutions in the history of the world, Goldman Sachs, and is profiting from its savaging of the world economy. Alex Jones’ listeners should be made aware of this; they should know that this deceiver masquerading as a patriot “Gun Rabbi” is really The Wall Street Rabbi (he teaches Talmudic Law (halacha) at the Wall Street Synagogue daily). Rabbi Bendory’s “Gun Rabbi” website, which is obviously intended to draw a largely non-Judaic, truth-seeking, right-wing, libertarian audience, doesn’t mention anything about Goldman Sachs or Wall Street for obvious reasons.
The interview Alex Jones gave this Rabbi-Banker, Dovid Bendory can be downloaded HERE and begins at around 10 minutes 15 seconds. The pretense of the interview is that “Gun Rabbi” Bendory is a great advocate of 2nd Ammendment rights but the interview quickly becomes a showcase for Rabbi Bendory’s Talmudism and Zionism. Alex Jones even goes along with Rabbi Bendory’s ruse of support for blacks, even as he approvingly cites the anti-black racist (and anti-Christian, anti-“Goy”), Rabbi Moses Maimonides (allegedly and strangely) in support of the 2nd amendment of the U.S. Constitution. Jones invited this predatory banker-rabbi to return to his show for a full hour at a later date. Why is Alex Jones giving this racial-supremacist Orthodox Rabbi and predatory banker a platform to ingratiate himself with his largely non-Judaic audience for his Judeo-supremacist purposes?
This is yet another case of rabbinic masquerading and deceit and infiltration of the right wing for the purpose of redirecting people of Christian European background into the Zionist, Rabbinic camp. We have documented other cases HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE, HERE and throughout this blog.
I am glad to be taking part in this meeting with you [rabbis and big machers] here in Berlin. I warmly thank [real estate mogul and] President [of the Central Council of the Self-Chosen in Germany,] Dr Dieter Graumann [formerly of the “sacrosanct” German Central Bank] for his [ostensibly] kind words of greeting [which, in effect, illustrate the fact that the first order of business of any papal trip abroad is to report to the local rabbis]. They make it very clear to me how much [collusion] has grown between the [rabbis] and the [pseudo-Catholic] Church, who hold in common a not insignificant part of their essential [anti-Christian] traditions. At the same time it is clear to us all that a [sinister] relationship of mutual [conspiring] between [counterfeit] Israel and the [pseudo-Catholic] Church–[the psuedo-Church assisting the megalomaniacal aspirations] of [counterfeit Israel]–still has further to grow [due to some small, lingering, residual effect of the Gospel of Jesus Christ] and needs to be built into the heart of our proclamation of the [‘Noahide’] faith.
On my visit to the Synagogue in Cologne six years ago, Rabbi Teitelbaum spoke of [compulsive] remembrance [of Judaic fables emphasizing victimhood] as one of the supporting pillars that are needed [to support the Judaic Imperium]. And today I find myself in a central place of remembrance [according to one of those fables], the appalling remembrance that it was from here [the Berlin Reichstag building] that the Shoah, the annihilation of [the Judaic people] in Europe, was planned and organized. [There is no basis in fact for claiming that an annihilation of “The Jews” was planned at the Reichstag but Judaic psychodrama is about creating our own ‘reality’ and then imposing it upon the masses]. Before the Nazi terror, there were about half a million [Judaic people] living in Germany, [some of whom answered big macher, Samuel Untermyer’s call to “holy war” against] German society. [Judaic bankers were financing both sides of the “holy war”, as Samuel Untermyer noted]. After the Second World War, Germany was [branded] the “Land of the Shoah”, where it had [allegedly] become virtually impossible [for Judaic people] to live, [even though it was far more hospitable to the countless Judaic lawyers who descended upon it than the conquered German people]. Initially there were hardly any efforts to re-establish the old Jewish communities [because it was intended by Judaic power brokers that the Judaic people of Europe should form a Zionist state in Palestine], even though [Judaic] individuals and families were constantly arriving from the East [putting paid to the lie that post-WWII Germany was inhospitable to Judaic people]. Many of them wanted to emigrate and build a new life, especially in the United States. [Only the Zionist fanatics among them wanted to go to Palestine].
In this place, remembrance must also be made of the Kristallnacht that took place from 9 to 10 November 1938. Only a few could see the full extent of this [misdirected] act of [contempt against the policies and practices of villains like Samuel Untermyer, who were hiding in their castles out of reach of the common people]. Bernhard Lichtenberg, … cried out from the pulpit of Saint Hedwig’s Cathedral: “Outside, the [synagogue] is burning – that too is the house of God” [a falsehood if there ever was one]. The Nazi reign of terror was based on a racist myth [closely following the racist myth at the foundation of Orthodox Judaism], part of which was the rejection of the God of Abraham, Isaac and Jacob, the God of Jesus Christ and of all who believe in him [as Orthodox Judaism is a rejection of the God of Abraham, Isaac and Jacob, the God of Jesus Christ and of all who believe in him]. The supposedly “almighty” Adolf Hitler was a pagan idol, who wanted to take the place of the biblical God, the Creator and Father of all men [just as the “almighty” rabbis are pagan idols, who want to take the place of the biblical God, the Creator and Father of all men]. Refusal to heed this one God always makes people heedless of human dignity as well [and nowhere is this more evident today than in counterfeit Israel and in the policies of the other nations bought off by its controllers]. What man is capable of when he rejects God, and what the face of a people can look like when it denies this God, the terrible images from the concentration camps at the end of the war showed [but not nearly so much as the terrorist atomic bombing of civilian cities in Japan, the Allied terror firebombing of Dresden, the forced starvation in the Ukraine or the Israeli terror bombing of Lebanon and Gaza].
In the light of this [‘remembrance’ of perpetual Judaic victimhood and coverup of Judaic atrocities], a new development has been seen in recent decades, which makes it possible to speak of [an ascendance] of [Judaic dominance] in Germany [and throughout the West]. It should be stressed that the [Judaic] community during this time has made particularly [fanatical] efforts to [send] Eastern European [emigrants] to [build homes on Palestinian land].
I would also like to express my appreciation for the deepening [monologue falsely described as] dialogue of the [pseudo-Catholic] Church with Judaism. The [true] Church feels [the oppression of] the [rabbis]. With the Declaration Nostra Aetate of the Second Vatican Council [more than less dictated by Rabbi Abraham Heschel], an “irrevocable commitment to pursue the [Masonic] path of dialogue, fraternity and friendship” was made (cf. Address in the Synagogue in Rome, 17 January 2010). This is true of the [pseudo-Catholic] Church as a whole, in which [rabbi-blessed] John Paul II committed himself to this new path with particular zeal. Naturally it is also true of the [pseudo-Catholic] Church in Germany, which [the rabbis task with] particular responsibility in this regard. In the public domain, special mention should be made of the “Week of Fraternity”, organized each year during the first week of March by local Societies for [pseudo-Christian]-[rabbinic] Partnership.
On the Catholic side there are also annual meetings between [scoundrels in bishops’ clothing] and rabbis as well as structured conversations with the Central Council of [The Self-Chosen]. Back in the 1970s, the Central Committee of German [‘Noahide’] Catholics (ZdK) took the initiative of establishing a “Jews and Christians” forum, which over the years has issued many [subversive] documents. Nor must we overlook the historic meeting for Judaic-Christian [Talmud study] that took place in March 2006 with the participation of [crypto-rabbi] Walter Kasper. That meeting has continued to bear [rotten] fruit right up to the present time.
Alongside these [blameworthy] initiatives, it seems to me that [Christians must also be increasingly compelled to believe, falsely, that they have some kind of] inner affinity with Judaism. For [true] Christians, there can be no rupture in salvation history [that’s why we enemies of Christian salvation put Auschwitz in the place of Calvary]. Salvation comes from the Jews [said Jesus Christ (cf. Jn 4:22) prior to His death and resurrection, and indeed salvation did come through Him–2000 years ago. Salvation does not come from people who call themselves ‘Jews’ and deny Jesus Christ, but we repeatedly suggest that it does anyway]. When Jesus’ conflict with the [Pharisaism] of his time is interpreted as [it truly was, it’s clear that Judaism distorts Old Testament scripture making it] merely as a slavish enactment of rituals and outward observances [which make the word of God of no effect]. In fact, the Sermon on the Mount does not abolish the Mosaic Law, but [fulfills it as Jesus said]. It points us towards [scripture’s true meaning because Jesus is its author but I obscure this simple fact as much as possible with Buberesque language].
The message of hope contained in the books of the Christian Old Testament has been [misappropriated] and [made void] in different ways by [rabbis] and [nominal] Christians. “After centuries of antagonism, we now see it as our task to bring [Christians under the rabbinic yoke], if we are to understand [the rabbis’] will and [their] word aright” (Jesus of Nazareth. Part Two: From the Entrance into Jerusalem to the Resurrection, pp. 33f.). This [unjust arrangement will] serve to [bring Christians under a ‘Noahide law’ tyranny].
All in all, we may conclude that the [terms dictated to the pseudo-Catholic] Church [by] Judaism in Germany have already borne [poisonous] fruits. [An unequal yoke has] been forged. [We say that those who call themselves] Jews and Christians certainly [must play] a shared [role] the [destruction] of society, which always includes a [Talmudic] dimension. May all those taking part in this journey [to oblivion] move forward together [towards a Judaic kingdom based in Jerusalem]. To this end, may the One and Almighty [god of the Talmud–the rabbis], grant his blessing.
The deception-riddled original here:
‘Jewish’ Journal: "Loyola Marymount University, a Jesuit institution at the forefront of ‘Holocaust’ studies and commemorations"September 21, 2011
Gabriel Bach, Israel’s [ringleader] at the [Eichmann show] trial in Jerusalem … was the honoree and keynote speaker last week at the three-day [Loyola Law School] conference (9/15-16) “Perspectives on Genocide: The Adolf Eichmann Trial – Looking Back 50 Years Later.”
The event was organized by the Center for the Study of Law and Genocide at Loyola Law School, Los Angeles, affiliated with Loyola Marymount University, a Jesuit institution that has frequently been at the forefront of Holocaust studies and commemorations. (“Eichmann revisited at Loyola Law School,” Tom Tugend, Jewish Journal, September 19, 2011)
Rabbi David Rosen, who heads the American Jewish Committee’s interreligious affairs office and is a veteran of Catholic-Jewish dialogue, said he was worried about the Vatican’s gesture [towards the traditionalist Society of St. Pius X] and awaited further clarification.
“If ‘Nostra Aetate’ and ‘Lumen Gentium’ (another Vatican II document) are not considered fundamental doctrines of the Church, and it is possible to question them without challenging the authority of the church, then we (and not just Jewish-Catholic relations) are in for a very rough ride ahead,” he said in an email. (“Jews worried by Vatican gesture to traditionalists,” Nicole Winfield, Associated Press, September 16, 2011)
Rabbi David Rosen of the ‘American’ ‘Jewish’ Committee wants Catholics to submit to the Vatican II document, Nostra Aetate as if it was “fundamental doctrine of the Church” (on par with the Apostles’ Creed) because the ‘American’ ‘Jewish’ Committee, via Rabbi Abraham Heschel, co-wrote Nostra Aetate HERE.
In keeping with Jesus’ teaching of Matthew 16;6,11-12 to beware the doctrine of the Pharisees, I reject the doctrines of the AJC and Rabbi David Rosen who self-identifies as a proud Pharisee HERE and I pray that every Christian does the same.
The Jewish groups who led the lobbying effort [in procuring ‘Department of Homeland Security’ handouts] were joined by the U.S. Conference of Catholic Bishops, the Young Men’s Christian Association, the American Association of Museums and others. These efforts were met by a responsive Congress, and key lawmakers from both parties championed the legislation.
Although the U.S. Conference of Catholic Bishops lobbied for these ‘Department of Homeland Security’ grants, Catholic institutions received a minor portion of the taxpayer funds, which I take to mean that, as usual, the bishops serve the self-chosen more than Catholics or God. The very kosher list of institutions receiving these funds between 2007-2010 is below:
This is fairly good reporting but it leaves out the critically important piece of information that Judaic fanatic, Joe Lieberman is the chairman of the Senate Committee on “Homeland Security” that oversees these grants. Also, it gives too much traction to the ridiculous notion of perpetual Judaic victimhood while not mentioning, for instance, Catholic Nagasaki was the target of one of the worst terror attacks in history, but then, that was perpetrated by the same Judeo-Masonic government that’s handing out these taxpayer funds to the synagogues and some of the wealthiest Judaic power organizations in the world. Such machinations are the cause of anti-Judaic sentiment that actually does exist.
How an Anti-Terror Program Became a Jewish Earmark
Forward – Nathan Guttman, Eileen Reynolds and Maia Efrem
September 16, 2011
The Akiba-Schechter Jewish Day School, in Chicago, put in new lights around its building and parking lot and now has a state-of-the-art video surveillance system with 12 cameras. Congregation Brith Shalom, in Bellaire, Texas, now has blast-proof doors and windows. In Baltimore, the Bais Hamedrash & Mesivta school installed a new gate to the parking lot and placed cameras throughout the building. Earlier this month, Congregation B’nai Israel of Staten Island put new shatterproof windows into its 40-year-old building.
All thanks to the United States taxpayer.
Since 2005, the Nonprofit Security Grant Program administered by the U.S. Department of Homeland Security has provided $118 million to not-for-profit organizations to become better prepared for a terror attack. In the context of federal spending, it’s a modest effort and considered a successful one: An aide to Janet Napolitano, secretary of homeland security, recently said that he knows of very few government programs that show such “big results with small money.”
The grants program is the pride of many Jewish communal leaders, proof of their commitment to improve security of vulnerable assets — houses of worship, schools and community centers. “The grants have been of tremendous value to this community. It is really unprecedented,” said Paul Goldenberg, national director of Secure Community Network, an organization established in 2005 to address potential communal security threats.
There’s good reason for the Jewish community to be proud. A Forward analysis of the 995 grants distributed through the national program from 2007 to 2010 found that 734, or 73.7%, went to Jewish organizations. DHS announced its grants for 2011 in late August, and here, too, Jewish groups were the big winners, with 81% of those awards.
This disproportionate distribution is no accident. Examining the grants program provides a window into Jewish organizational and political power. It is this power that allowed a small community to create and maintain a government program tailored specifically for its needs and catering almost exclusively to its members.
The coalition lobbying for the program was led by United Jewish Communities, now known as the Jewish Federations of North America, and by the Orthodox Union and several other Jewish groups. “No one ever said it was a bill for the Jewish community,” an official involved in the process recalled, “but the main push came from the community.”
Some communal leaders oppose the program on constitutional grounds. “You’re endangering a fundamental principle of separating church and state in return for something that has very little impact on the community,” argued Rabbi David Saperstein, director of the Reform movement’s Religious Action Center, which urged its synagogues instead to seek funds for security improvements from their own members and local federations, though some still applied for the grants, anyhow.
The Anti-Defamation League also expressed “both constitutional and policy concerns,” according to spokesman Todd Gutnick. “There will always be far more communal institutions that want or need security enhancements than government funds available,” the ADL said. “This inevitably leads to divisive intra-communal competition for these scarce resources, and a politicization of the grant-making process.”
Indeed, an analysis of grant recipients by the Forward, using documents obtained through the Freedom of Information Act, shows that the funds are not equally distributed throughout the community. For instance, the devout, relatively small sect of Lubavitch Jews received more grants than the entire Reform movement, the largest denomination in the country. Overall, Orthodox institutions were dramatically overrepresented, receiving about 45% of the grants that went to all Jewish institutions from 2007 to 2010.
Furthermore, when the Forward examined the grants distributed to Jewish institutions that have a specific religious affiliation, it found that about two-thirds went to Orthodox synagogues and day schools, even though only about one in 10 American Jews is Orthodox.
Beyond the religious and denominational disparities, the disbursement of funds also varies significantly depending on location. Some of the geographic clusters seem obvious: New York, with the largest Jewish population in America, received the most grants, while the Washington area has an understandably high threat level. Other patterns are less obvious. Georgia, for example, boasts more than 40 grants during the five funding cycles, while Pennsylvania received only nine, even though Philadelphia has the nation’s fourth-largest Jewish community.
The DHS program also does not distinguish between wealthy not-for-profits and cash-strapped ones. A small yeshiva struggling to make rent has to compete with a large synagogue in Beverly Hills or a wealthy congregation in Washington. A grant was even awarded to the American Israel Education Fund, which is an offshoot of the America Israel Public Affairs Committee and holds net assets, according to its latest tax filings, of $38 million.
The idea of a Nonprofit Security Grant Program was part of DHS’s Urban Area Security Initiative, which focused on strengthening emergency preparedness in urban areas most vulnerable to terror attacks. Advocates for the program, initiated in 2005, argued that while private companies can cover security costs by raising prices, not-for-profits are forced to trim other socially important programs to pay for extra security.
The Jewish groups who led the lobbying effort were joined by the U.S. Conference of Catholic Bishops, the Young Men’s Christian Association, the American Association of Museums and others. These efforts were met by a responsive Congress, and key lawmakers from both parties championed the legislation.
The program initially offered annual grants of up to $100,000. That limit was later dropped to $75,000, though some institutions have applied for and received multiple awards. The money can be used only for physical “hardening” of institutions at risk or for training personnel; it cannot cover the ongoing cost of security guards, which synagogues and others must pay for from their own budgets. And because the grants are used to reimburse the security upgrades, officials say that the process is efficient, with funds going only to completed work.
The legislation and the rules defining eligibility make no mention of preferring Jewish institutions, but in practice the program could easily be viewed as a Jewish earmark.
First, religious institutions are preferred over other not-for-profits. This policy is tucked into DHS’s official rules for evaluating grant applications. Each organization applying receives a score based on the merits of its request. Then the score of a “non-profit organization with religious affiliation” is multiplied by three, giving it a significant advantage over other applicants.
Second, high-risk metropolitan areas are given top priority in the grant process, and those “tier 1” cities — New York, Washington, Houston, Chicago and Los Angeles — have a heavy concentration of Jews. A second tier consists of cities that face less of a risk of terror attacks, including Miami, Boston and Dallas. Philadelphia had been in that second group, but was moved to tier 1 in 2010. Lobbyists are now working for the inclusion of Rockland County, N.Y., because it is home to a dense ultra-Orthodox population.
Third, an ambiguous definition of what constitutes a terror threat has enabled many Jewish institutions to make a stronger case than non-Jewish counterparts. The criteria established by Congress and DHS requires not-for-profits to demonstrate that they “or closely related organizations (within or outside the U.S.)” have been subjected to prior threats or attacks by a terrorist network. Taking into account incidents overseas allows Jewish groups to describe their threat level regardless of what is happening in their own communities.
Several Chabad synagogues contacted by the Forward mentioned the November 2008 attack against the Chabad house in Mumbai, India, as proof of their vulnerability. Other applicants pointed to terror attacks against Jewish targets in Israel as justification for the government funding. For example, a vulnerability assessment prepared for Brooklyn’s Yeshivat Mikdash Melech by an expert at the John Jay College of Criminal Justice and submitted with its applications reads, “The core religious beliefs of the organization’s membership and their direct support for Jewish and Israeli causes invites continued threats.” Other filings obtained by the Forward also point to support for Israel as a source of threat.
Since September 11, 2001, the United States has foiled nearly three dozen credible terror plots, and more than 170 terror suspects have been arrested. The Jewish community was targeted directly in only a handful of these attempts. In August 2005, a group of Muslims who met in prison attempted to carry out attacks against synagogues and other institutions in the Los Angeles area. The plot was foiled before any damage was done. In May 2009, the FBI successfully prevented a bomb attack against a synagogue and a Jewish community center in the Riverdale section of the Bronx. And in October 2010, terrorists attempted to ship from Yemen explosive packages addressed to Jewish institutions in Chicago.
And in May 2011, New York police arrested two Queens men who had purchased weapons from an undercover officer to attack a synagogue.
Jewish groups, however, have a different count. They include the July 2006 shooting rampage at the Jewish federation building in Seattle, which left one person dead, and the July 2010 attack on Washington’s United States Holocaust Memorial Museum, which took the life of a security guard. Both of these incidents were described by law enforcement authorities as hate crimes, not terror attacks. The perpetrators — one a Muslim, the other a white Christian — were not affiliated with a terror network and did not carry out the attacks as part of a broader agenda.
Yet, Beth Jacob Congregation, in Beverly Hills, cited the Seattle incident as the reason that it needed federal funding for security.
“We would categorize the Seattle attack as terror; others call it a hate crime. The definition, to a certain extent, is in the eye of the beholder,” said William Daroff, vice president for public policy at JFNA.
The line between crimes of terror and those of hate is murky, and to many in the community, it makes little difference. For Charlie Greinsky, president of Congregation B’nai Israel, in Staten Island, applying for the federal grants was a reaction to hate-motivated attacks against his synagogue. In August 2008, swastikas and the number 88, a symbol used by neo-Nazis, were spray painted on the building. “We’ve had periodically, over the years, swastikas and that type of garbage, as well as our windows had been shot at,” Greinsky said.
“Jews will always be a specific target of terror attacks,” said Peter Chalk, a senior analyst with the RAND corporation. But he added that “there is no special effort in the U.S. to single out a Jewish target. Usually they [Al Qaeda] will choose a general civilian target.”
Only a handful of Muslim institutions have received federal assistance to upgrade security. “We have a real need for these kinds of grants,” said Ibrahim Hooper, national communications director for the Council on American-Islamic Relations. Though he pointed to several recent attacks against mosques, Hooper said he did not believe that Muslims are intentionally sidelined by the grant process.
“There is nothing nefarious about it,” he said. “I just think the Jewish community is more plugged in than us and that is why we see this disparity.”
And some Jews are more plugged in than others. The Forward’s analysis found that certain denominations and regions were more successful at winning grants because they were well-organized and proactive.
The Orthodox Union played a leading role in lobbying for the grant program and has since urged its members to apply. Nathan Diament, director of the O.U.’s Institute for Public Affairs, said his group helped many synagogues and day schools with the application process, and it paid off: Of those assisted by the O.U., nearly three-fourths won their grants.
Standing out among the Orthodox groups receiving government funds is Chabad, with more than 70 grants for its synagogues and centers. Chabad’s tight network of emissaries helped spread the word, and the group’s strong presence in Washington provided assistance with the application process.
Ultra-Orthodox synagogues and yeshivas affiliated with Agudath Israel of America have also received grants in numbers far beyond their proportion in the Jewish community. Here, too, a proactive approach led by Agudath Israel’s Washington director, Rabbi Abba Cohen, made them better positioned to come out on top.
“If there is any preponderance of Orthodox institutions over others, it is only because they are numerous in the communities that are eligible for grants,” Daroff said. The concentration of Orthodox synagogues in the New York area, defined as a top-priority region, could explain the difference, he said.
But Saperstein believes that the disparity could be tied to a different set of values. “Reform, Conservative and Reconstructionist will be more sensitive to the constitutional ban on funding religious activity,” he argued.
In response, Rabbi Levi Shemtov, Washington director of Chabad and a leading advocate of the program, said, “At some point, the government is not protecting religion but people that belong to a religion.”
The Reform movement’s opposition did not deter at least 69 of its institutions from receiving government money, including Los Angeles’s Hebrew Union College-Jewish Institute of Religion, its flagship institute of higher education. While the vast majority of the nearly 1,000 Reform synagogues in the country supported the movement’s opposition, the fact that some did apply was cited as proof that even the most ardent detractors of the program have come to terms with its necessity or, at least, its promise of funds.
The distribution of funds also depends on the involvement and energy of local Jewish leaders. In New York, the Jewish Community Relations Council has emerged as a leading resource on security issues. David Pollock, the JCRC’s associate executive director, has led an effort to actively reach out to congregations and institutions to help them through the application process. “It is sad that some have to make a choice between spending money on security or on programming,” Pollock said. “These grants help us avoid having to make this choice.”
Smaller Jewish communities have adopted New York’s approach and succeeded in bringing in millions in government grants. Notable among these communities are those in Houston and Atlanta.
“We definitely put the word out,” said Tali Benjamin, marketing director of the Jewish Federation of Greater Atlanta. The federation’s in-house security director and grant writer assisted 26 synagogues and institutions in applying. Debbie Kalwerisky, executive director of Congregation Beth Tefillah, in Atlanta, credited the federation with making the process manageable. “They came out and helped us do an evaluation of our needs,” she said.
Philadelphia appears to be a different story. The local federation says that it has tried to make agencies and synagogues more aware of the program, but has not been as successful as cities with smaller Jewish populations. “I don’t know what the rhyme or reason is,” said Robin Schatz, director of government affairs at the Jewish Federation of Greater Philadelphia. The federation has offered help with grant writing, but a workshop it organized last year was sparsely attended. “Could we use more money? Absolutely,” said Schatz.
In conversations with leaders of dozens of synagogues and other Jewish organizations around the country, the Forward found that combating crime, not preventing terrorism, was the prime motivation to apply for the federal money.
“We had been thinking for a long time about upgrading our security, not really because of any particular issue,” said Rabbi Adam Zeff of the Germantown Jewish Centre, in Philadelphia. “There were some incidents that we found that we were unable to deal with — people getting into the building, vandalism on our playground. The homeland security grant was important to us because it expanded our vision of what we could do.”
A similar view was expressed by Hanna Belsky, administrator of Chicago’s Hanna Sacks Bais Yaakov High School. “There have been incidents like a broken window, somebody getting in the school,” she said. “Our parking lot is open to the street, and now with the money, it’s a private parking lot.”
Without the grant, she added, “we would not have been able to afford a penny. This was our dream.”
Dr. Robert Faurisson has recognized Fr. Patrick Desbois as the “world champion of holocaustic bluff … one hell of a trickster whose various productions dedicated to ‘the Holocaust by bullets,’ notably in the Ukraine, seem to have reached the very peaks of Judeo-Christian media hype.”
Dr. Faurisson’s explanation of Desbois’ flim flam can be read HERE. I have written about the ‘Holocaust’ hawker, Patrick Desbois HERE and HERE. Fr. Desbois and his travelin’ ‘Holocaust’ show has the full support of Cardinal Jean-Pierre Ricard (of the Eclessia Dei Commission which oversees all things related to the traditional Latin Mass and ‘regularization’ with the SSPX) and Pope Benedict XVI.
The people of Kiev deserve an apology for the Judeo-Bolshevik terror and genocide perpetrated upon their ancestors by the ancestors of Patrick Desbois’ eternally holocausted brothers in the faith, but instead they’re visited by Desbois’ mobile guilt chamber. Such is the the state of Catholic evangelism in 2011. Run for your lives away from these villains.
The establishment press only runs puff pieces for Fr. Desbois. I’ve made the necessary corrections below:
Holocaust exhibit opens in Kiev
By MARIA DANILOVA, Associated Press – Sep 8, 2011
KIEV, Ukraine (AP) — An exhibition focused on [an unsubstantiated claim of a] massacre of 1.4 million [Yiddish folk] in Soviet Ukraine opened in Kiev on Thursday, featuring a [disparate] display of [alleged] Nazi bullets, photographs of bones [alleged to be Judaic] and tearful [alleged] witness testimonies, [lots of ‘witness testimonies’ as we’ve come to expect in support of an alleged genocide of unprecedented scale for which scant material evidence exists].
The exhibit is based on the work of [a] French Catholic Priest [who has no training in forensic investigation, but does have a love for Talmud and burning zeal for Holocaustolatry] Patrick Desbois, who has been canvassing Ukrainian villages on a quest to [claim every mass grave in East Europe and many more imaginary ones as being filled with Judaic corpses] shot by Nazi soldiers and their collaborators during [‘The Holocaust’. The exhibit does not mention the millions of Ukrainian people killed by Judaic Bolsheviks and later systematically starved to death. Indeed, it endeavors to count Christian Ukrainian mass graves as being filled with ‘Jews.’]
“Each Jewish person deserves to be buried and reintegrated into humanity,” Desbois said, [“but not non-Jews and especially not Ukrainians.] We cannot live like predators next to mass graves … building modern societies on the graves of people that we assassinated, [except in Israel because The Jews aren’t bound by Goy standards.”]
[The Judaic establishment’s court historians] say some 1.4 million of Soviet Ukraine’s 2.4 million [Yiddish folk] were executed, starved to death or died of disease during World War II. [They don’t say anything about the tens of millions of East European Christians who were executed, starved to death or died of disease prior to, during and after World War II because their careers would be terminated. Judaic] remains are [alleged to be] strewn around the country in common graves, many of them [memorialized by Patrick Debois and the multimillion dollar ‘Holocaust’ ‘Museums’ around the world, books films, liturgies, articles etc. ad nauseam. Christian mass graves from that time period] are largely ignored [particularly so by Patrick Desbois] and unmarked.
[According to the new-and-improved version of holy ‘Holocaust’ writ, an alleged] shooting slaughter of [Judaic people] in Ukraine, Belarus and Russia was the opening phase of what [is alleged to be] the Nazis’ Final Solution [a concept conjured up after the war by ‘Holocaust’ propagandists] with its [spooky and sinister, as seen in the movies] factories of death [depicted as] operating in Auschwitz and other camps in Nazi-occupied Poland [according to ‘Holocaust’ books and dramatizations].
[Court historians say the] campaign began after Germany invaded the Soviet Union in June 1941 and [holy ‘Holocaust’ writ proclaims the “Holocaust’ of bullets”] epitomized by Babi Yar, a ravine in the capital Kiev where [Allied atrocity propaganda, and subsequently, holy ‘Holocaust’ books and films declare that] Nazis killed about 34,000 [Judaic people by lining them up in front of a pit that they were forced to dig themselves, shooting them and then covering the bodies up with hand shovels] during just two days in September 1941 [despite the absurdity of the claim and no physical evidence supporting it. Due to pressure from Judaic power organizations] Ukraine will mark the 70th anniversary of [this mythical Judaic calamity] later this month [because it’s a fundamental element of Judaic tradition to ‘remember’ countless persecutions ‘the Goyim’ have perpetrated against them for no reason except that “they are ‘Jews.” Also due to pressure from Judaic power organizations, no similar memorials are held for the Ukraine’s own victims of Judaic mass murderers because it’s fundamental to Judaic tradition to blot out persecutions of non-Judaic people except where they’re expedient to pit non-Judaic tribes against each other].
Desbois [is figurehead of] a [rabbinic] Association Yahad-in-Unum, (the Hebrew and Latin words for “together”), which was founded by [Vatican prelates and their brother rabbis] to [guilt-bash and Judaize Catholics]. He has [conjured] the [myth], “Holocaust by Bullets,” and [with full support from the Vatican, brought his mobile guilt chamber to] Paris, New York and other cities.
Rabbi Shear-Yashuv Cohen, in addition to being a Chief Rabbi of counterfeit Israel, is also a co-chairman of the Israeli-Vatican joint commission which in 2007 recognized the Talmudic ‘Noahide Laws’ HERE. Rabbi She-ar Yashuv Cohen was invited by Pope Benedict XVI and Cardinal Martini to address the October 2008 synod of bishops on scripture.
“The Pharisees are important for two reasons. First, the Gospels portray them as one of the principle opposition groups to Jesus. Second, Judaism as we know it generally traces its roots back to the Pharisees.” (Jacob Neusner, Judaism in the Beginning of Christianity [Philadelphia: Fortress Press 1984], p.45)
Cardinal Martini was the organizer of the October 2008 synod on scripture which featured an address from Rabbi She’ar-Yashuv Cohen, a disciple of the militant messianic Zionist Rabbi Avraham Yitzhak Kook HERE, HERE, HERE.
Cardinal Martini: “We must learn to love Israel more”
Giorgio Bernardelli – Vatican Insider
September 8, 2011
“It is not enough not to be anti- Semitic. One must love Israel with a love that is open to everything and everyone.” This is what Carlo Maria Martini, an expert on Judaism and Israel (where he lived for a long time as a Biblicist) had to say on the Catholic Church’s relation with Jews, and, indirectly, on the clouds that form now and again over this relationship.
The old prelate’s (who left Jerusalem a few years ago and now lives in the Jesuits House of Studies in Northern Italian city of Gallarate) appeal appears in the preface written by the Archbishop Emeritus of Milan for “the new book by Alberto Mello, a monk of the Bose Brotherhood in Jerusalem and an expert on Judaism. The book, which comes out in the next few days and is published by EDB editions in Bologna, inaugurates the “Christians and Jews” series, which aims at promoting a theologically deeper understanding between individuals of both faiths. It was this goal in fact that got Cardinal Martini thinking. “Until some time ago, the cardinal-Biblicist recalled, instruments for the creation of this mutual understanding were hard to go by. Relations between the two were often hazy and exposed to controversy. Even the dialogue process takes time. We have to admit that at least for the majority of Christians, their relationship with their own roots was unclear and there was no awareness of the huge religious heritage the two communities had in common.”
The turning point for this situation, Martini recalled, was Vatican Council II which abandoned all accusations of deicide and gave birth to a number of groups that promoted dialogue. It was not a one track movement: “Thanks in some part to my biblical studies and to my five year stay in Jerusalem, the cardinal wrote, I had the opportunity to come into contact with quite a few Jewish monks. I must say that they too showed an inclination to engage in dialogue with Christians. There are however many sore points: “The meeting with our “superiors”, Martini continued, must take into account the fact that they have a very difficult background that dates back to the early centuries of the Church’s existence, culminating in the Holocaust.”
How should these obstacles be overcome then? The historical and theological ability in addressing delicate issues is certainly important. But, as the Archbishop of Milan rightly said, this is not enough. Just as it is not enough to simply abstain from an anti-Semitic attitude. “We must love the Jewish culture of today, their music, their literature, their history, their way of praying and their way of celebrating. Only such a love, the Archbishop of Milan concluded, is capable of allowing individuals to overcome their fears and existing difficulties, giving way to dialogue and that joy and humanity that exists in a meeting between friends.”
The purpose of Alberto Mello’s book is to help explain why this meeting between friends is so important. It is not merely a guide to help one obtain a better reading of the Gospels; indeed, the Bosean monk starts with the idea that if, as the Church’s teaching today says, “Jesus is Jewish and he always has been,” then “his historical path, his gestures and his words are to be read in a Jewish context.”
And precisely for this reason, “these are still relevant for Jews as well as Christians.” Mello, therefore, accurately addresses topics such as the question of the relationship between Jesus and the Essenes, he compares his prediction with those of a few other intellectuals who lived in Galilee at the same time as him, he helps readers understand how a series of popular expressions taken from the Gospels, about Saturday, about what is pure and impure and about divorce fit perfectly in the debate on the halachà, the rules of etiquette to be followed in the practice of the Torah. The idea of Swedish exegete Birger Gerhardsson which Mello picks up on, according to which, the famous parable of the sower is an interpretation of the three faculties with which people are asked to love God in the Shemà Yisrael (the most important prayer for Jews), is fascinating. Israel prays with all its heart, soul and force. With this as a starting point, it is easy to see why the road, the stones and the thorns in the explanation Jesus himself gives in the evangelical text, correspond perfectly to the distractions of the heart, the mutability of people in the face of persecution and of worldly temptations and material wealth.
A book which offers the possibility for the Gospels to be re-read adopting a common perspective, cultivating that “love for Israel” which Cardinal Martini points to as the crucial step forward which today’s dialogue between Christians and Jews is so very much in need of.