Archive for Jewish Religion

IT’S OFFICIAL: ‘Al-Qaeda’ spokesman Adam Gadahn (a.k.a. Pearlman) is scion of Jewish ADL

Posted in Mossad's 9/11 with tags , , , on June 14, 2009 by The 800 Pound Gorilla

Agent_pearlmanEven the (Jewish-run) mainstream media now admits that ‘Adam Ghadan’ — an ‘Al-Qaeda’ spokesman known for making absurd calls-to-arms against ‘infidels’ and ‘Zio-Crusaders’ — is, in fact, the grandson of a prominent board member of the Jewish Anti-Defamation League:
The Los Angeles Times: ‘Gadahn’s grandfather was Dr. Carl K. Pearlman, a well-known Orange County urologist who died in 1998.’

Haaretz: ‘Gadahn’s grandfather was well-known urologist Carl Pearlman, an active member of the Jewish community in Orange County California.’

The Orange County Register (2006): Carl Pearlman’s activism included ‘serving as the first local chairman of the Bonds for Israel campaign and then as chairman of the United Jewish Welfare Fund. He was on the board of the Anti-Defamation League (ADL)…’

For the complete text of these articles (along with one from CNN that neglects to mention the name ‘Pearlman’ once), READ MORE.

American Al-Qaeda member Adam Gadahn tells of Jewish roots in video
The Los Angeles Times

June 14, 2009

Adam Gadahn, a Southern California-raised man self-described as American Al-Qaeda has released a new video in which he talks about his Jewish ancestry.

Gadahn, known as “Azzam the American”, lived in Garden Grove in the 1990s after growing up on a goat farm in rural Riverside County. The FBI said he converted to Islam as a youth, left the United States around 1998 and later was associated with senior Al Qaeda lieutenant Abu Zubaida in Pakistan and attended training camps in Afghanistan.

In the new video, obtained by CNN, Gadahn talks about his background. “Let me here tell you something about myself and my biography, in which there is a benefit and a lesson,” Gadahn said. “Your speaker has Jews in his ancestry, the last of whom was his grandfather.”

Gadahn’s grandfather was Dr. Carl K. Pearlman, a well-known Orange County urologist who died in 1998. Pearlman, who was Jewish, received a community-service award in 1985 from the Orange County chapter of the National Conference of Christians and Jews, which has since changed its name to the National Conference for Community and Justice, for his work in the expansion of St. Joseph Hospital in Orange.

In the video, Gadahn refers to his grandfather, saying he was “a zealous supporter of the usurper entity, and a prominent member of a number of Zionist hate organizations. … He used to repeat to me what he claimed are the virtues of this entity and encouraged me to visit it, specifically the city of Tel Aviv, where relatives of ours live,” he said.

The above article can be found at:

American Al-Qaida member acknowledges his Jewish roots
Haaretz (Israel)

June 14, 2009

An American Al-Qaida member has for the first time acknowledged his Jewish ancestry, in an official video message released over the weekend by the international terrorist network.

Adam Yahiye Gadahn — who also goes by the name Azzam the American — declared his roots in a video which surfaced on Saturday, using the opportunity to urge Muslims to use “our weapons, funds and Jihad against the Jews and their allies everywhere.”

“Let me here tell you something about myself and my biography, in which there is a benefit and a lesson,” Gadahn says in the video, speaking in Arabic with English subtitles. “Your speaker has Jews in his ancestry, the last of whom was his grandfather.”

Gadahn, 30, was raised in rural California and converted to Islam in the mid-1990s, when he moved to Pakistan and joined Al-Qaida. In 2006, the United States has charged him with treason and with providing material support to Al-Qaida. The FBI has placed him on its most wanted list and is offering a $1 million reward for his capture.

In the video, Gadahn describes his grandfather as a “Zionist” and “zealous supporter of the usurper entity, and a prominent member of a number of Zionist hate organizations… He used to repeat to me what he claimed are the virtues of this entity and encouraged me to visit [Israel], specifically the city of Tel Aviv, where relatives of ours live.”

Gadahn’s grandfather was well-known urologist Carl Pearlman, an active member of the Jewish community in Orange County California.

Gadahn says that despite his grandfather’s attempt to impart the ideology, he could never embrace “the Jews’ rape of Muslim Palestine.”

How can a person with an ounce of self-respect possibly stand in the ranks of criminals and killers who have no morals, no mercy, no humanity and indeed, no honor?” Gadahn says of Zionism. “Isn’t it shameful enough for a person to carry the citizenship of America, the symbol of oppression and tyranny and advocate of terror in the world?”

Although Gadahn’s Jewish roots have been reported before in the media, terrorism analyst Laura Mansfield told CNN that this was the first official acknowledgement. According to Mansfield, the video was probably taped in spring, prior to U.S. President Barack Obama’s address to the Muslim world in Cairo

The above article can be found at:
Here’s another article on the same subject by CNN, which, while neglecting to mention the name ‘Pearlman’ once, provides what now unfortunately passes for ‘analysis’:

American al-Qaeda member acknowledges Jewish ancestry

June 13, 2009

In a new anti-Israel, anti-U.S. video, an American al Qaeda member makes reference to his Jewish ancestry for the first time in an official al-Qaeda message.

In the video, Adam Yahiye Gadahn, also known as Azzam the American, discusses his roots as he castigates U.S. policies and deplores Israel’s offensive in Gaza that started in late December 2008 and continued into January. [This is an obvious device aimed at associating sympathy for the besieged Palestinians with the evil ‘Al-Qaeda,’ perpetrators of the heinous 9/11 attacks, in the bemused mind of the average American — 800]

“Let me here tell you something about myself and my biography, in which there is a benefit and a lesson,” Gadahn says, as he elicits support from his fellow Muslims for “our weapons, funds and Jihad against the Jews and their allies everywhere.”

“Your speaker has Jews in his ancestry, the last of whom was his grandfather,” he says.

Growing up in rural California, Gadahn embraced Islam in the mid-1990s, moved to Pakistan and has appeared in al Qaeda videos before.

He was indicted in the United States in 2006 on charges of treason and material support to al-Qaeda, according to the FBI. Gadahn is on the FBI’s Most Wanted List, with a reward of up to $1 million leading to his capture. FBI records show Gadahn’s date of birth as September 1, 1978.

The video — in which Gadahn speaks Arabic, with English subtitles — surfaced on Saturday. This account is based on an English transcript provided by As-Sahab Media, the media production company used by al Qaeda.

Gadahn’s Jewish ancestry has been reported in the news media. But terrorism analyst Laura Mansfield says it is the first time Gadahn acknowledged his Jewish ancestry in an official al Qaeda message.

Gadahn says his grandfather was a “Zionist” and “a zealous supporter of the usurper entity, and a prominent member of a number of Zionist hate organizations.”

“He used to repeat to me what he claimed are the virtues of this entity and encouraged me to visit it, specifically the city of Tel Aviv, where relatives of ours live,” says Gadahn, referring to Israel.

He says his grandfather gave him a book by Israeli Prime Minister Benjamin Netanyahu called “A Place Among the Nations” — in which the “rabid Zionist” sets out “feeble arguments and unmasked lies to justify the Jews’ rape of Muslim Palestine.”

But Gadahn says that despite his youth at the time, he didn’t heed his grandfather’s words.

“How can a person with an ounce of self-respect possibly stand in the ranks of criminals and killers who have no morals, no mercy, no humanity and indeed, no honor?” he says in reference to Zionists and Israel.

“Isn’t it shameful enough for a person to carry the citizenship of America, the symbol of oppression and tyranny and advocate of terror in the world?”

Mansfield thinks the video may have been made between late April and mid-May, before President Obama’s speech in Cairo, Egypt, addressing U.S. relations with Muslims.

Gadahn notes Obama’s inauguration, Netanyahu’s election in February, and Obama’s speech in Turkey in April.

Specifically mentioning the Gaza offensive and citing other hot spots such as Iraq, Afghanistan, Chechnya and Somalia, where the “Zio-Crusader alliance” is fighting his “brothers,” he says “this open-faced aggression” comes as Obama has risen to power. [By stressing the notion of a ‘Zio-Crusader alliance,’ Gadahn — in actuality a Mossad operative — is simply trying to make Al-Qaeda appear as a common enemy to both Christians and Jews, thus cementing the unholy alliance between badly misled ‘Christian Zionists’ and Israel — 800]

He scorns Obama’s statements in his inaugural address and in Turkey that America isn’t and won’t be at war with Islam, and “other deceptive, false and sugarcoated words of endearment and respect.” He says Obama’s language is similar to words Netanyahu uttered in the Knesset in 1996.

Gadahn also backs the idea of targeting “Zio-Crusader” interests anywhere in the world, not just “within Palestine.”

The above article can be found at:
Finally, note this September 2006 article from the Orange County Register — the first of three parts — which explicitly states that Dr. Carl K. Pearlman was not only ‘active in the Jewish community,’ but a card-carrying board member of the Jewish ADL:

Radical conversion
The Orange County Register

September 24, 2006

SANTA ANA — When Dr. Donald Martin took over as chief of the urology department at Orange County General Hospital in 1969, he felt lucky.

He inherited the job from Dr. Carl K. Pearlman, then 60, a highly respected doctor who was gracious and generous to a young man of 39.

Martin came to know Pearlman as a good doctor, a social activist, and a mentor to many young men training in medicine. So he wasn’t surprised in the mid-1990s when Pearlman told him he was taking in his grandson.

“Carl was very sweet,” Martin recalled. “He said, ‘He’s having some problems, so I’ll take him under my roof, under my wing.'”

Pearlman died in 1998, and Martin didn’t think about his friend’s confidence until six years later.

That’s when, in May 2004, U.S. Attorney General John Ashcroft announced that Pearlman’s grandson, Adam Yahiye Gadahn, was part of a group of Islamic fundamentalists being sought by the FBI for questioning because of ties to al-Qaida. Gadahn was “armed and dangerous,” the FBI said.

Martin was astonished to learn that a young man related to Pearlman, a Jew who won a humanitarian award for promoting peace among religions, could be part of one of the fiercest anti-Semitic terror organizations in the world. A family known for its love of social tolerance, education and the arts suddenly had to answer for violence-spewing videos featuring Gadahn, now known as “Azzam the American,” an angry and articulate voice calling for the streets of his own country “to run red with blood.”

“I often think of how heartbroken he’d be,” Martin said of his old friend. “To have this happen to him would have been very painful. It’s unbelievable.” The three generations of Pearlmans — Carl Pearlman, his son, Phil, and grandson, Adam — were intelligent men who lived their lives according to their deeply held convictions. They loved music, were described as leaders, and all sought change in the world.

But the similarities end there. Because father to son, there was not only rebellion against the elder, as might be expected, but an extreme reaction to birthright and, ultimately, the rejection of traditional society.

Carl Pearlman, a leading Orange County doctor who championed new medical technologies, had a son who changed his name to Seth Gadahn and opted to live off the land.

Seth Gadahn’s son, Adam, home-schooled in the family’s wooden shack and raised in rural isolation, moved away from his family as a teenager and settled into his grandfather’s Santa Ana home, discovering the Internet and Islam. He converted at a Garden Grove mosque in 1995 and fell in with a group of Islamic fundamentalists.

Adam Gadahn was described as a quiet and shy boy who came from a good family. Now 28, he’s ranting righteously as propaganda minister for Osama bin Laden.

Like many life stories with such contrasts, Adam Gadahn’s is marked by a quest for meaning and, at least in the beginning, hope.

Urban pioneers

Carl Pearlman, his wife, Agnes, and two small children arrived in Santa Ana in 1948 from the East Coast.

They were urban pioneers in Orange County, then a sleepy agricultural area defined by its fruit groves and pretty, pristine beaches. They took part in the activities cherished by the millions who were moving to California — a life lived outdoors, including swimming in a backyard pool, golf and bike riding.

But the Pearlmans pushed this utopian new lifestyle further than most, and were bent on improving the common good, whether through arts education, helping the poor or promoting good health.

This lifestyle extended from the Orange County coast to the California mountains. From the early 1950s, the Pearlmans were some of the first board members of what was then called the Idyllwild School of Music and the Arts, a summer academy in a small, picturesque town in the San Jacinto Mountains. There, in 1957, the family built a cabin designed by John Lautner, an early disciple of Frank Lloyd Wright’s and an important contemporary architect.

Lautner believed that human spaces must intersect with nature, and is known for landmarks from Los Angeles to Palm Springs. Now showcased as “the Pearlman cabin” among Lautner’s body of work, it is “a cross between a log cabin and a treehouse,” as one Lautner book says, a circular building that lies open to a beautiful, panoramic view of snow-capped Tahquitz Peak.

Agnes Pearlman was a fine pianist, and her baby grand piano commands a presence in front of the huge windows, signifying the importance of music to the family. Carl Pearlman played the violin, practicing daily until the age of 88. Their children, Phil and his sister Nancy, took part in the programs at the Idyllwild school, a 250-acre campus just down the road from the Pearlman cabin.

From the start, the school attracted legendary artists. Ansel Adams taught photography classes to kids and their parents from 1958 to 1960, and Meredith Willson was guest composer in 1949, writing parts of “The Music Man” there. Pete Seeger, guitar in hand, often led singalongs around the evening campfires after his folk music classes from 1957 to 1963.

Agnes Pearlman, now 83 and still living in the family’s modest Santa Ana home, remains connected to the school, which has become the Idyllwild Arts Academy, a private college-preparatory and prestigious year-round boarding school. Most recently, she sent money to the school for its Hurricane Katrina relief effort.

A musical background

The passion for music was also reflected in Santa Ana, and Carl Pearlman was proud to say that the Orange County Philharmonic Society was started in his living room in the early 1950s. Nancy and Phil both graduated from Brickerward Preparatory, a now-defunct Orange County school that stressed arts education.

The Pearlmans held lively musical evenings for their friends, Carl on violin and Agnes on piano, sitting on a platform in their large living room.

They played classical music — Vivaldi, Schubert, Dvorak — but would finish with Carl’s favorites, Rodgers and Hammerstein show tunes. Carl’s partner, Dr. J. Bernard Miller, loved these evenings and said he always requested the song “Mame” from the musical of the same name.

The couple’s children inherited this love of music, a passion that seems coupled with a sense of leadership. While attending UC Irvine in the mid-1960s, Phil Pearlman brought the latest bands to campus, and friends thought he would become a music promoter.

A guitar player, Phil Pearlman started a psychedelic band called Beat of the Earth, and its 1967 recording is a cult favorite often bootlegged by aficionados. Original recordings command $400 to $500.

Reflected in the third generation, Adam Gadahn had his own passion for music. It played out in a rebellious teenage phase as a love for demonic heavy metal, and he once wrote for a death-metal online magazine called Xenocide.

In a separate essay he penned about becoming a Muslim, Adam Gadahn told of his brief obsession with the genre, which he said “rightfully” alarmed his family.

Now, the boy who grew up with his grandfather’s classical music and his father’s 1960s sounds probably doesn’t listen to music at all.

Osama bin Laden considers music “the flute of the devil” and covers his ears when he hears it, according to “The Looming Tower,” a book about the al-Qaida leader by Lawrence Wright.

A doctor and duffer

Ever the doctor, Carl Pearlman also loved golf and would practice it as diligently as his daily violin, using a driving net in the back yard.

Warm and funny, he loved to tell jokes while with patients, at presentations for colleagues and when lecturing during 20 years of volunteer teaching at UC Irvine.

“As doctors, you’ll learn to deal with adversity, frustration, setbacks and even catastrophe,” Pearlman told his students. “But enough about golf.”

Carl Pearlman was a leader in the early medical associations and hospitals that sprouted up around the county’s growing population in the 1950s and ’60s. During his 50-year career, he was chief of staff at Orange County General Hospital, chief of staff at Santa Ana Community Hospital (now Western Medical Center) and chairman of the first expansion fund for St. Joseph Hospital.

“He had an outstanding reputation when he was in practice,” said Dr. Frank Amato, a former president of the Orange County Medical Association. “He was a good physician.”

He was an activist in the early medical community, opposed to hospitals operating for profit and disgusted that the county facility was “nothing but a poor farm” when he arrived in 1949. Carl Pearlman offered his services for free when the parents of one of his patients, a 17-year-old Villa Park girl, couldn’t afford a kidney transplant for their daughter in 1969.

Pearlman’s friend, Dr. Donald Martin, was on the team of this historic local event, the county’s first kidney transplant. Colleagues remember Pearlman as a champion of new medical technologies and one of the few doctors who were not threatened when the University of California system decided to create a teaching hospital in Orange County in the late 1960s, Martin said.

Community leader

Pearlman’s activism included devoting time to the YMCA, serving as the first local chairman of the Bonds for Israel campaign and then as chairman of the United Jewish Welfare Fund.

He was on the board of the Anti-Defamation League [!!!] and in 1985 was honored with a humanitarian award by the Orange County chapter of the National Conference of Christians and Jews, now called the National Conference for Community and Justice.

Pearlman’s friends said he didn’t practice his religion by, say, belonging to a synagogue, and Agnes Pearlman came from a Christian background.

Holidays were social times, and Pearlman’s partner, Miller, remembers the Pearlmans’ annual Christmas party as one to look forward to every year. Their children were raised to think freely about religion, and Nancy Pearlman has said they were agnostics.

Although Pearlman’s colleagues described him as “completely secular,” they also recalled that he was a supporter of Israel, which was created just about the time the Pearlmans moved to their home in Santa Ana’s Floral Park neighborhood.

“In our conversations, he had a very strong feeling for Israel,” said Dr. Mel Singer, a pediatric cardiologist in Orange. “He felt very sincerely and deeply that he wanted that country to survive and make peace with the Arab nations around it.”

A grandson’s conversion

By the mid-1990s, about the time Pearlman took his grandson into his home, the doctor was already joking about his death. He was adamant that he didn’t want a service but that he wanted to be buried in Riverside National Cemetery, so the family could wave at him as they drove to the cabin in Idyllwild.

He probably knew of Adam Gadahn’s conversion to Islam, which occurred in 1995. But it’s not known how the grandfather felt about Adam’s new beliefs. Family members declined to comment for this story, although Nancy Pearlman confirmed most details.

Adam Gadahn had already taken one trip to Pakistan by the time of his grandfather’s death on Oct. 18, 1998, at the age of 90. He returned to the United States and was with the family when his grandfather died. Soon thereafter, he left for Pakistan. It’s believed he has never returned to America.

On the third anniversary of 9/11 in 2004, Adam Gadahn, his face partly covered in a black scarf, warned America and Britain via video that it was time for “either pragmatic surrender or a protracted, painful war.”

“We love peace, but peace on our terms, peace laid down by Islam, not the so-called peace of occupiers and dictators,” said Gadahn, punctuating his words with a finger pointed at the camera and adding that the followers of Osama bin Laden “love nothing better than the heat of battle, the echo of explosions and slitting the throats of the infidels.” [Does anyone take this stuff seriously? — 800]

Fiery speech from the grandson of a man who left behind a legacy built on justice, tolerance and helping the oppressed. In a little red notebook he always carried with him, Pearlman also left behind some of his favorite sayings, quotes that reinforced his beliefs. Among those is this one by Benjamin Franklin:

“There never was a good war or a bad peace.”

Source material
The Orange County Register reported this story through source interviews, public records, historical archives and Internet sites. Any material previously published is attributed. Although Adam Yahiye Gadahn’s family declined interviews, his aunt, Nancy Pearlman, confirmed many details for this series.
Sources: Amanda Spake, Adam Ruelas, Dr. Donald Martin, Dr. J. Bernard Miller, Dr. Mel Singer, Dr. Frank Amato, Glen Pritzker, Haitham Bundakji, Harold Copus, Jon Konrath, Michael Rowe, Nancy Lund, Patrick Lundborg, Ryan Olson, Saraah Olson, Steven Rowe, Rita Katz.
Public records: California Department of Consumer Affairs, California secretary of state, Orange County criminal records, Riverside County criminal records, Los Angeles County criminal records, Los Angeles County voter registration, Orange County voter registration, Riverside County voter registration, Los Angeles County property records, Orange County property records, Riverside County property records, UC Irvine registrar
Historical archives: Idyllwild Arts Academy Museum, Idyllwild Town Crier, Orange County Medical Association, Philharmonic Society of Orange County, Santa Ana Public Library, Orange County Register archives, UC Irvine special collections
Books: “Terrorist Hunter” by Anonymous (Rita Katz), “John Lautner,” by Barbara-Ann Campbell-Lange, “The Architecture of John Lautner,” by Alan Hess and photographs by Alan Weintraub, “The Dream Endures” by Kevin Starr, “The Looming Tower,” by Lawrence Wright

The above article, along with parts two and three, can be found at:


Posted in RACHEL CORRIE BRIGADES with tags , , , , , , on June 8, 2009 by The 800 Pound Gorilla

messianic-temple_acNo matter what your religious orientations, one thing’s for certain: the criminal Jewish network, now well on its way towards finalizing its New World Order project, intends to rebuild the temple in Jerusalem — imminently — for its anticipated Jewish ‘Messiah,’ or ‘Moshiach.’

The notion, which is unfortunately embraced by deeply misled ‘Christian Zionists’ (which, like ‘Judeo-Christianity,’ is a contradiction-in-terms), presupposes the destruction of the two Islamic mosques currently perched atop the temple mount — a move that would undoubtedly set the entire Muslim Middle East ablaze.

For a handful of recent media reports from a variety of sources that point to the looming reality of this scenario, READ MORE.

‘Third Temple’ booster snags boldface names for Savannah parley
The Jewish Daily Forward

October 27, 2006

Along with sweet accents and sweeter food, this city is known for its graceful sweep of Spanish moss dangling from thick, gnarled trees old enough to have heard every story there is to tell.

This, however, may be a new one: An Israeli businesswoman living in nearby Bluffton, S.C., dreams of rebuilding the Third Temple in Jerusalem and causes a local stir by bringing a collection of Israeli officials to town for a conference on the future of the Jewish state.

The businesswoman, Orly Benny Davis, organized a three-day conference at the Savannah International Trade & Convention Center this week, which attracted two local Republican congressmen; leading center and right-wing American Jewish commentators, and current and former Israeli officials, including senior Likudniks and other hawks.

Though the lineup boasted many speakers opposed to making concessions to the Palestinians, it included the Atlanta-based Consulate General of Israel to the Southeast of the United States, the Savannah Jewish Federation and the local chapter of Hadassah as co-sponsors, in addition to several groups associated with rightist positions on Israel, including the Zionist Organization of America, Christians’ Israel Public Action Committee and American Friends of Likud.

At least one prominent Jewish local, Savannah’s Reform rabbi, Arnold Mark Belzer, did not attend or promote the event, titled “Convergence: Claims and Challenges of Israel’s Future in the Middle East,” saying he objected to Benny Davis’s politics. And two national leaders of the liberal group Brit Tzedek v’Shalom co-authored an op-ed in the Savannah Morning News rejecting Benny Davis’s “personal agenda, regardless of the merits of the conference sessions.”

At issue was the lead role that Benny Davis played last year in organizing a meeting that brought 1,200 people to Jerusalem to support Jewish sovereignty over the city and the dream of building the Third Temple — a project that critics say would require destroying the mosques situated on the Temple Mount. Benny Davis disagrees — the Temple Mount, she told the Forward, covers 44 acres, enough space to construct the Third Temple without harming the mosques. To boot, she kicked off the conference with the wish that “the dove of peace will fly again.”

At the start of the conference, Moises Paz, executive director of the Savannah Jewish Federation, approached the Forward to engage in what he acknowledged to be a form of damage control.

“The agenda for the conference was not the Temple Mount,” he said, calling the issue irrelevant and divisive. Of course, at the same time, the conference touched on plenty of issues that could be considered divisive.

“The federation is proud to support all responsible views and opinions regarding Israel, and we had a marvelous opportunity to bring in some internationally renowned speakers, policy-makers and thinkers on the Middle East,” Paz said. “We thought that the ability to bring in these outstanding personalities outweighed any downside” and enabled citizens of Savannah “to meet firsthand some of the people that you would only read about.”

Drawing on what she described as personal connections and friendships, Benny Davis said she selected the speakers based on their smarts, not on their party or affiliation. According to Benny Davis, all the Israeli notables spoke free of charge, including Ra’anan Gissin, former prime minister Ariel Sharon’s media adviser who served in the same capacity for Prime Minister Ehud Olmert; Likud lawmaker Yuval Steinitz, former chairman of the Knesset Foreign Affairs and Defense Committee; Moshe Ya’alon, the former chief of staff of the Israeli military, and Giora Eiland, national security adviser to Sharon.

Also attending was Ambassador Reda Mansour, a Druze who serves as Israel’s Consul General to the Southeast; Morton Klein, national president of the Zionist Organization of America, and several Christian Zionists. Middle East analyst Daniel Pipes was scheduled to attend, but he took ill.

Much of the formal discussion centered on the usual fare among meetings of Jews grappling with Israel’s security: the nuclear threat from Iran, parallels between Israel’s and America’s wars against terrorism, and the struggle to improve Israel’s image in the media. A prominent theme was the notion that all concessions to the Palestinians should be halted — an idea at odds with governments in Jerusalem and Washington that still envision eventual Israeli withdrawals from the West Bank in pursuit of a two-state solution.

“We are going to have an endless war if we want to exist,” said Arieh Eldad, plastic surgeon and National Union Knesset member. Eldad called the internationally sponsored road map peace plan a “road map for Israel’s extermination.”

“The issue is the very existence of the State of Israel,” he said.

“It’s not very easy to accept, but I tell you as a physician — it’s the first step to fight the cancer,” he added, referring to the need to halt concessions. “Land for peace is the wrong medication for a misdiagnosed disease.”

Ya’alon made a similar point in his keynote address Sunday night.

“Israel shouldn’t initiate any unilateral withdrawal,” since concessions only encourage the “jihad against the West,” he said, calling the two-state solution an unclear model. “We should look for a new paradigm to allow the Palestinian people a better life and the Israeli people a more secure life.”

Asked to outline the new paradigm, Ya’alon said he didn’t have one.

Much of these remarks were greeted with quiet nods of approval. In part that’s because the audience was so small — fewer than 200 people, with fewer than 70 attending most panels.

But according to Benny Davis, they were the right people — the influential ones.

The event was billed as being “directed to members of the Jewish communities of Savannah and South Carolina’s low country, as well as others interested in the current status of Israel’s relationship with its neighbors and the United States.”

Such a high-level Israeli contingency seemed like a slightly curious development for these parts. And not just because Savannah, where even the pungent smell of paper mills has its charm, is the type of place where one goes to get away from it all. After all, the G8 recently held its summit in Savannah. But this is a small Jewish community, if an old and storied one.

Although a Jewish food festival in one of the city’s landmark squares is slated for this weekend, the community numbers just 4,000. In fact, Savannah’s Jewish federation has launched a campaign urging Jews to move here to secure the city’s Jewish future.

With feeble attendance, the convergence conference felt less town hall, more Camp David.

Still, those who made the trip felt it was well worth it.

For one thing, it made news. But it was also a networking opportunity.

Gissin said that he used the opportunity to “create a coalition of interests” and an “alliance of potential victims” among Israel and people and nations of similar values against the threat of terrorism. Klein gushed with relief over finding support for opinions he has long voiced — that concessions beget war. As these theories have borne out, he says, he has found increasing acceptance.

“I can really say anything now. Nobody’s mad anymore” about ZOA’s opposition to Israeli pullouts, Klein said.

“What am I extremist about?” he asked, with a laugh. “I don’t trust the Arabs?”

The above article can be found at:
The Temple Mount is in his hands
Haaretz (Israel)

March 6, 2007

A few years ago, Rabbi Yaakov Ariel, the chief rabbi of Ramat Gan and one of the leading candidates for chief rabbi of Israel, ruled in a halakhic article (dealing with religious law) that the laws regarding a moser (someone who informs against or hands over another Jew) and a rodef (someone who pursues a person with the intent of killing him) do not apply to the present-day Israeli government. According to religious law, these crimes are punishable by death.

Last week, his brother, Rabbi Israel Ariel, head of the Temple Institute in Jerusalem, was arrested and held for questioning by the Jerusalem District police. Along with four of his colleagues, Ariel, 68, the head of the Sanhedrin beit din (rabbinical court) on matters of religion and state, sent a letter to the head of the Israel Defense Forces Central Command, Major General Yair Naveh, in which he accused Naveh of being a moser for signing eviction notices for 20 outpost residents.

In the letter, the Sanhedrin beit din referred the general to the law of damages in Maimonides, which states, “if he is determined to be a moser, he must be killed for fear that he will hand over others” and “it is permitted to kill the moser anywhere, even at present when we do not rule on matters of capital punishment, and whoever kills him first is praiseworthy.”

“Your successful actions at present in Judea and Samaria in defense of the country should not be forgotten,” stated the letter. “But these things cannot make up for even one outcry of a child whose father has been expelled from his home, and the tears of a woman who cries out over her husband’s expulsion.”

Ariel’s rabbinical court has already passed several controversial rulings in the past year, such as prohibiting a member of the military prosecution, who participated in a legal proceeding against outpost residents, from being summoned to the Torah. But there is no question that the focus of Ariel’s activity for years has been the Temple and awareness of the Temple.

To date, over a million people have visited the Temple Institute in Jerusalem: students, soldiers and even members of the Shin Bet security services and police, who came to learn about the philosophy of revolution to gain a better understanding of the ideology driving members of Temple Mount movements.

The late Prof. Ehud Sprinzak, an expert on extremist movements, once described Ariel as one of the three “undercover revolutionaries” in Israel. Ariel may be a revolutionary, but he is also a phenomenon.

According to any criteria, the extent of his knowledge and expertise on the history, structure, rituals and vessels of the Temple is tremendous, and few share his expertise on the practical aspects of Temple worship. Ariel also managed to bring together a team of innovative rabbis and researchers. Only recently, they finished a 10-year project that involved producing precise reconstructions of the High Priest’s garments: breastplate, vest, gold headband and blue coat with bells and pomegranates.

Rabbis, scholars, researchers, artists and other experts were all involved in the restoration work, which was based on Jewish sources: the Torah, midrashim, the Mishna, the Talmud et al. Over the years, the institute has reconstructed around 70 Temple ritual objects, including a gold candelabrum, a gold altar, a showbread table, shovels, the mizrak for collecting and pouring blood and incense. They plan to recreate another 150 such items.

Linking past and present

Temple mahzorim (holiday prayer books), Temple siddurim (daily prayer books) and books about the Temple, which are published by the Temple Institute, have become must-have items in many Religious Zionist homes, and are some of the most popular bar and bat mitzvah gifts in this sector.

This literature is rich in information, illustrations, diagrams and drawings, which bring the Temple ritual to life, and turn it into something concrete. This literature is the essence of Ariel’s work and ideology: the link between the ancient Temple and the present. For Ariel, the Temple is relevant, and the goal of the Temple Institute is to create the infrastructure and foundation to facilitate building the Third Temple.

According to Temple Institute regulations, “it is a positive commandment written in the Torah: ‘And they will make me a Temple and I will dwell among them.’ On this assumption, according to halakha, this mitzvah (commandment) applies every day, and the association will work to have this mitzvah observed as soon as possible. The Israeli government, in a statesmanlike and dignified manner, will take on this difficult assignment by itself, or through the residents of Israel.”

Rabbi Shlomo Aviner is one of Ariel’s most bitter ideological rivals. Aviner believes that the Temple’s importance supersedes everyday reality. He preaches gradual redemption, “little by little,” and strictly forbids his students from going up to the Temple Mount.

Aviner makes do with the monthly “round of gates” around the walls of the Temple Mount, as an act to foster awareness and closeness to the Temple culture. He relies on the approach of Rabbi Abraham Hacohen Kook, who determined “it is a Torah commandment that until the day of the resurrection, we are not permitted to even enter the courtyard of the Temple.”

Ariel, however, relies on other works by Kook. Take, for example, “Mishpat Kohen,” in which the rabbi wrote that sacrifices can be renewed even without a king and a prophet. The Sanhedrin beit din decision last week to purchase a flock of sheep, in the hope that conditions will be ripe by Pesach to sacrifice a Paschal Lamb on the Temple Mount, is a faithful reflection of how Ariel has behaved for many years: “We have to prepare and behave as though the Temple will be built tomorrow.” His endless search all over the world for the “red heifer,” whose ashes were used in Temple times for purification after contact with the dead, is part and parcel of this approach.

Still waiting for sappers

Ariel has never concealed from the world his cool attitude toward democracy: “When the democracy created here does what is written in the Torah, it is a good democracy, but when it does things opposed to the words of Torah, it is a bad democracy.” [As Michael A. Hoffman has pointed out, “Torah” is often used in public statements as code for “Talmud.” I suspect this is the case here — 800]

However, he emphasized that the Temple that he is working so hard to build can be built only with the consent of the people and the government — not through subversion. “There will be no shortcuts and skipping stages. It will not be possible to jump three steps at once. For every step, we will break our heads eight times in a difficult process. We will fulfill our role as though we were artillery softening up a target that is fortified and hard to capture, before the infantry goes into action. At a certain stage, the other arm, sent by the state, will arrive and use the tools that we have built and the path that we have prepared for it.”

Ariel, No. 2 on the Kach [an extremist Jewish terrorist organization] Knesset slate in the mid-1970s, served as the head of the yeshiva in Yamit during the evacuation, and was the first rabbi in Israel who called on soldiers to refuse orders. A military court sentenced him to six months of conditional arrest, and in 1983, a year after the evacuation of Yamit, he was arrested together with a group of yeshiva students from Kiryat Arba, on suspicion that they had formulated a plan to take control of the Temple Mount and entrench themselves there. Although the Jerusalem District Court exonerated them of all blame, this arrest gave rise to the Temple Institute.

Ariel told the yeshiva students, with whom he was arrested, about the Jew whom Russian authorities arrested for the crime of observing mitzvot and putting on tefillin: “‘Until now,’ said the Jew to his guards, ‘I didn’t know what a Jew was, but now that I know, I will circumcise myself.’ The man took a teaspoon, sharpened it into a knife, and circumcised himself.”

“Until now,” Ariel said to his students, “we didn’t deal seriously with issues concerning the Temple Mount, but after they accused us of conspiracy, let us … begin to study the subject of the Temple thoroughly.”

But Ariel’s special connection to the Temple Mount began much earlier. During the Six-Day War, Ariel, then a young Israel Defense Forces chaplain, was sent to guard the entrance of the Dome of the Rock, assumed to be the site of the Temple. “I was convinced,” he said later, “that the Muslim prayer hall would remain empty of people until the state sent sappers with explosives on their backs to remove the mosque.” But the sappers did not come, and Ariel is still praying for the situation on the mount to change.

The above article can be found at:
Temple Institute announces: High Priest’s crown is ready!
Arutz Sheva (Israel)

December 2, 2007

The Temple Institute in Jerusalem announces the completion of the Tzitz, the High Priest’s headplate — now ready for use in the Holy Temple.

The tzitz is made of pure gold, was fashioned over the course of a more than a year by the craftsmen of the Temple Institute, and is ready to be worn by the High Priest in the rebuilt Holy Temple in Jerusalem.

The words “Holy for G-d” are engraved on the headplate, in accordance with Exodus 28:36. A short video clip presenting the tzitz can be viewed here [LINK PENDING].

Rabbi Chaim Richman, International Director of the Temple Institute, explained to Arutz-7 that until it can actually be used, the tzitz will be on view in the Institute’s permanent exhibition display, together with other vessels and priestly garments fashioned for use in the Holy Temple by the Institute.

Legal sspects: Impurity and Hekdesh

Rabbi Yisrael Ariel, Director of the Institute, explained some of the Halakhic [Jewish legal] aspects of the fashioning of the vessels for the Temple. “For one thing,” he said, “they are made in impurity — for now we are impure, and will remain impure until we are able to have a Red Heifer whose ashes can be used in the Torah-prescribed purification ceremony. If no Red Heifer is available, then the High Priest must even serve in the Holy of Holies on Yom Kippur in a state of impurity.”

Asked whether the fact that the vessels are dedicated for the Temple does not render them hekdesh (consecrated) and therefore forbidden for any other use, Rabbi Ariel explained, “There are two stages. First of all, we make it very clear to the donors and to the craftsmen that the ultimate purpose of these vessels is not to be used for exhibitions or the like, but rather for the fulfillment of Torah [Talmud] commandments in the Holy Temple. They must know this in advance.

However, to gain the actual status of hekdesh, we similarly make it clear that this does not happen until the vessel is actually brought in to the Temple Mount for use in the Temple. This means that someone can try on and measure the headplate, for example, without worrying that he is benefiting in any way from something that has been consecrated to the Temple.”

Menorah moves closer to Temple Mount

Rabbi Richman noted that in less than two weeks from now, on Rosh Chodesh Tevet, the famous Menorah (candelabrum) — suitable for use in the Holy Temple, familiar to visitors to the Cardo section of the Old City of Jerusalem — will be relocated to the landing of the wide staircase that leads down from the Jewish Quarter to the Western Wall. It will be protected inside the same type of glass structure that now houses it.

The new tzitz is an improvement on one made several years ago, in that it has a backpiece, in accordance with some commentators and the account of Josephus. In addition, it has a locking mechanism so that it will not slip off the Priest’s head, and can be adjusted to fit heads of different sizes. The old one will be preserved, of course as a “spare,” in keeping with the Mishnaic account that several models of various vessels were kept in the Temple, in case the need arose to replace one.

Asked what project they’re working on at present, Rabbi Richman said, “We have begun work on 120 sets of garments for ‘regular’ priests, not the High Priest. This involves special thread from India, etc. In addition, we have begun work on architectural blueprints for the Third Temple, including cost projection, modern supplies, electricity, plumbing, computers, etc.”

Bringing G-d into our world

“At present,” Rabbi Richman explained, “people are in despair, and wonder if we’re not dreaming futilely while around us our leaders are planning to give the country away. We say to them: It appears that those who went to Annapolis are the dreamers, thinking that their efforts to make peace will succeed, or that the public is with them in their efforts to give away our Jerusalem, our Temple Mount, and other national historic assets.”

“We are now approaching the holiday of Chanukah,” Rabbi Richman continued, “which is the holiday that commemorates the re-dedication of the Holy Temple. We’re not just building beautiful vessels; we’re interested in granting G-d the dwelling place that He wants in this world; the Temple is not merely a building, but a way of bringing G-d into our lives in a very real way. And that is what we aim to do. This tzitz is G-d’s Chanukah present to us, and our Chanukah gift to the Jewish People.”

The above article can be found at:
Temple Institute readies crown for new high priest
Israel Today

December 3, 2007

The Temple Institute in Jerusalem this week announced the completion of the solid gold crown the Bible instructs Israel’s high priest to wear while conducting his duties at the Temple, reported Israel National News.

The crown took craftsman carefully following descriptions contained in the Bible, Jewish holy texts and various historical sources more than one year to make.

The crown will be on display in Jerusalem’s Old City until the time that the Third Temple is built on the Temple Mount and Israel’s priestly caste resumes its activities there.

The Temple Institute has for decades been preparing the garments and articles needed for the day the Temple is rebuilt.

Temple Institute Director Rabbi Chaim Richman told Israel National News the next task is the completion of architectural blueprints for the Third Temple, including cost projections and detailed electrical and plumbing schematics.

The above article can be found at:
Historian demands action on powerful doomsday cults
By Henry Makow

June 9, 2008

A Munich-based historian Wolfgang Eggert, 46, has launched an Internet petition to demand action on powerful Jewish and Christian cults that want to instigate a nuclear holocaust to fulfill Biblical prophesy.

He thinks religious fanatics must be exposed and removed from power. He points to the Jewish Chabad Lubavitcher sect that wants to hasten Armageddon to facilitate the intervention of the Messiah. Eggert quotes a Lubavitcher rabbi who says: “The world is waiting for us to fulfill our role in preparing the world to greet Moshiach” (i.e. Messiah.).”

Their members include Paul Wolfowitz, the architect of the Iraq War which began with an attack named after a Cabalist deity, “Shekinah” (“Shock and Awe”). Especially worrisome now is Chabadnik Joe Lieberman who visited Israel in March with his buddy John McCain. There is concern over Sen. Carl Levin who is Chair of the Senate Armed Services Committee. Other prominent Orthodox Jews who might be part of this cult include Bush Attorney General Michael Mukasey, Homeland Security Director Michael Chertoff and former Pentagon Controller Dov Zakheim, implicated in the disappearance of “trillions” of dollars.

While the Chabad Lubavitchers are his focus, Eggert is also concerned about Christian Evangelists like Jack Van Impe and Timothy LaHaye who are close to the Bush administration. Their desired scenario includes the destruction of the al-Aqsa mosque and the restoration of the Third Temple on its site; the rising to heaven of the 144,000 Chosen Ones; the battle of Armageddon; mass death among Israeli Jews and the Final Coming of Jesus Christ.

The power of the Lubovitchers seems uncanny. (Apparently they are rich.) On March 26, 1991, the US Senate commemorated the birthday of founder Rebbe Menachem Schneerson as “National Education Day.” It also acknowledged the validity of the Talmudic “Seven Noahide Laws.” This is at a time when all Christian symbolism is being assiduously removed from society.

When Schneerson died in 1994, he was awarded the Congressional Gold Medal for his contribution to “global morals.” According to Eggert, Schneerson taught that Jewish and Gentile souls are fundamentally different. “All Jews are good by nature…Jews are the pride of creation, the Goyim (Gentiles) are the scum.”

According to Schneerson, the Goyim still have a role in serving the Chosen ones. The Jews are the Priests while the Noahide Laws provide “a religion for the rank and file.” Quoting the Lubavitcher rabbi: “When examining the chain of frightening events [since 9-11] with a Chassidic eye, we see that the US is being pushed toward fulfilling its historic role of teaching the Sheva Mitzvos [i.e. Noahide laws] to the world.”

According to Eggert, Freemasons have always called themselves “Noachids” and incorporated the statutes into their Constitution as early as 1723.

Here is a 2004 picture of Barack Obama meeting with Rabbi Yossi Brackman, Director of the Chabad Jewish Center in Chicago [PENDING]. If you look, you can find pictures of many major politicians in the West posing with this sect. This website features more than a dozen of them. In this You Tube [PENDING] the current Chief Rabbi of the Chabad boasts of his rapport with Vladimir Putin. Eggert says Putin’s mother is Jewish, which makes him Jewish, and that President Medvedev is Jewish on both sides. It’s hard to say if they are beholden to the Chabadniks.

Eggert, who studied History and Politics at universities in Berlin and Munich, is the author of eight books on hidden history. He believes that all of modern history is influenced by a Cabalistic plot to fulfill Biblical Prophesy. However, he is careful to distinguish between the Lubavitchers and other Hasidim who think it is a crime to “force God’s hand” and “hasten the redemption.”

Nevertheless, as Eggert surveys modern history, the Lubavitchers seem to be in control.

“Every part of modern history is linked to another and in itself to Zionism, state intelligence, lodges and the like. Without the Balfour declaration, there would have been no democratic revolution in Russia and no America into World War One… We may start at any historical point (even with the American revolution or more far back Oliver Cromwell) [and] we´ll see, that the maker (or profiteer) of all this is Cabalistic Judaism. All serves their plan, to implement biblical prophecy.”

Eggert cites World Zionist VP Max Nordau’s speech at the 1903 Zionist Convention predicting “a future World War [and] peace conference where with the help of England a free and Jewish Palestine will be created.” (Eggert, “Israel’s Geheimvatikan” Vol.2, pp.21-22)

He says the Zionists sabotaged Germany in WWI (strikes, revolts) because it wouldn’t play ball on Israel. He cites a book in Hebrew, “The Historical Moment” by M. Gonzer: “We even find nations who are slow on the uptake and who find it difficult to understand certain relations unless the rebbe — that is world history — gives them some sensible bashes which makes them open their eyes.” (Israels Geheimvatikan, vol. 1, p.47.)

Eggert is approaching prominent Jewish figures personally because he believes their support is most needed. So far he has a few prominent signers but has met with some official interference. Eggert wrote to me last week:

“My attempts to find prominent signers in advance were duped. I´ve written to 120 Jewish dissidents in America and Israel; everyone got a separate personal mail. It took me three days. In the first say two or three hours of my campaign there were regularly mails coming back, with thanks or criticism or messages, that the addressee was absent. Quick answers came from Noam Chomsky and the nuclear “spy” Vanunu and a high ranking security officer of the United Nations ordered all my books — but then, immediately after and within one moment all resonance stopped. And since then I haven’t received any more answers, although I kept on sending one mail after the other. I think that some guys are blocking or filtering my mailbox.”


As we weather the election hurricane season, it is useful to remember that the same people control both parties. Sarah Palin is a distraction. A confection. A cosmetic blush. Her convention speech was written by one of George W’s stable of speech writers. She was vetted and approved by AIPAC and Rabbi Joe Lieberman. Rothschild cut-out George Soros funds and controls Obama.

That’s why I’ll be signing Wolfgang Eggert’s petition. It’s important that they know we aren’t all rubes, mesmerized by their tired old shell game.

The above article can be found at:
First World Noahide Conference begins
Israel National News

June 29, 2008

The First World Conference of the Noahide Nations is underway in Florida.

The conference is taking place at the Ft. Lauderdale Airport Hilton Hotel, and is designed to bring Jews and Noahides together. The organizers stated that for this purpose, the location was specifically chosen for its proximity to a large Jewish populace.

The conference speakers include Israe lNational Radio (INR) director Yishai Fleisher, speaking on “INR Support for the Future of the Noahide Movement,” and show host Rabbis Chaim Richman, and other rabbinic scholars.

The four-day event features workshops and symposiums led by Jewish and Noahide scholars in the fields of Torah [Talmud] study, science, history and government.

Conference organizer Ray Pettersen, of the Dallas-based Noahide Nations, said, “Our world is plagued with violence and diminishing human dignity. Yet, we are also blessed with an unprecedented outpouring of Torah knowledge that is both timeless and even technological. That knowledge, coupled with a heightened sense of the need for community is the underlying theme of this summer’s conference.”

On display at the conference is what the conference organizers call the “Golden Crown of the High Priest of the Third Temple.” The crown is actually a headplate known as the Tzitz, fashioned out of pure gold by the Temple Institute in the Old City of Jerusalem and completed last December. The Temple Institute stated at the time that the Tzitz “is ready to be worn by the High Priest in the rebuilt Holy Temple in Jerusalem.” The words “Holy for G-d” are engraved on the headplate, in accordance with Exodus 28:36.

Last month, Rabbi Yaakov Cohen, Sheikh Abdaal Salaam and Reverend Michael Kroop addressed a Hebrew University audience on the topic of how the Seven Noahide Laws can help bring world peace. Rabbi Cohen, of The Institute of Noahide Code, who organized the conference, said the goal was to “use the Noahide laws as a starting point for dialogue between representatives of different traditions.”

The seven Noahide laws, by which Gentiles are bound according to Torah law and which are being accepted by increasing numbers of non-Jews, are the following:

1. Belief in one G-d; no idol worship
2. Respecting G-d: Do not blaspheme His Name
3. Respect for human life: Do not murder
4. Respect for family: Do not commit immoral sexual acts
5. Respect for others’ rights: Do not steal
6. Creation of a judicial system
7. Respect All Creatures: Do not eat live animals or be cruel to them

At the Florida conference, Pettersen presented Oscar-winning actor Jon Voight with the Zedekah Award for his charitable efforts and public support for the State of Israel, and Vendyl Jones received the Noah Award for his lifetime of work in spreading Torah and the Seven Laws of Noach. Other speakers include Rabbis Y. Hollander, Joel Bakst, and Michael Katz, as well as Dr. Andrew Goldfinger, Judge Rabbi Sander Goldberg, Jim Long, and more.

For more information, see

The above article can be found at:
Third Temple preparations begin with priestly garb
Jerusalem Post

July 1, 2008

Wearing a turban and a light blue tunic threaded with silver, a man stands in a workshop in Jerusalem’s Old City beside spools of white thread affixed to sewing machines. A painting of high priests performing an animal sacrifice beside the First Temple illustrates the function of the room.

On Monday, the Temple Institute started preparing to build a Third Temple on Jerusalem’s Mount Moriah, the site of the Dome of the Rock and the Aksa mosque, by inaugurating a workshop that manufactures priestly garments.

After Efrat Chief Rabbi Rabbi Shlomo Riskin, a Kohen himself, gets measured for his own set of Kohanim garments, Aviad Jeruffi, the clothing’s designer, strums “To Ascend to the Temple Mount” on his guitar in celebration.

Priestly garments have not been worn since the destruction of the Second Temple by Rome in 70 CE and cannot be functional until a Third Temple is constructed.

Kohanim, priests directly descended from Moses’s brother Aaron, are recognized by the Institute as such if their paternal grandfather observed the tradition. Today, they have special religious responsibilities; in days of yore they performed the most significant duties within the Temple.

Approximately one-third of the commandments in the Torah cannot be accomplished without a temple, including the obligations of the Kohanim.

But a Third Temple seems a flighty dream with nightmarish political implications to many, as both a shrine, the Dome of the Rock, and the Aksa mosque, Islam’s third holiest structure, currently stand on the Temple Mount.

Rabbi Yehuda Glick, director of the Temple Institute, says he assumes Muslims will be supportive when the Temple is ready to be built:

“We already have some Muslims who are secretly in touch with us,” he says.

When the Temple is rebuilt, Kohanim must wear the proper outfit to perform their obligations, Glick continues.

Each set has a turban, tunic pants and belt and is individually tailored at a cost of NIS 2,500.

“If it were a bathrobe for watching Saturday Night Live, it would not be worth it. But we’re talking about people who have a very strong yearning for working in the Beit Hamikdash [Temple],” says Glick.

Years of diligent research was needed to create the garments in conformance with Jewish law.

Special flaxen thread was imported from India and overseas travel was necessary to obtain the correct colors for the clothes, including to Istanbul, to purchase mountain worms from which the correct shade of crimson is derived.

The secret of the correct shade of blue has been lost since the destruction of the Second Temple, as the identity of chilazon, the snail from which it was extracted, was uncertain until the Ptil Tekhelet nonprofit organization identified it as the murex trunculus, aka hexaplex trunculus, the banded dye-murex found near the Mediterranean Sea.

“The Temple is not a message [just for] the Jewish people. It reunites the world all around one central prayer house. All the prophets say that at the End Times all the nations will be coming to Jerusalem and take part of building [the Temple],” Glick says.

The above article can be found at:
Priestly garments on sale in Jerusalem
The Associated Press

July 8, 2008

In a stuffy basement off an Old City alleyway in Jerusalem, tailors using ancient texts as a blueprint have begun making a curious line of clothing that they hope will be worn by priests in a reconstructed Temple — the spiritual center of Judaism destroyed by the Romans in 70 C.E.

The project, run by a Jerusalem group called the Temple Institute, is part of an ideology that advocates making practical preparations for the rebuilding of the ancient Temple on the Temple Mount, the holiest place in Judaism and the site of the remains of the last Temple, the Western Wall.

For the past 1,300 years, the site has also been the location of Islam’s third-holiest shrine, the Noble Sanctuary, including the golden Dome of the Rock and the Al-Aqsa Mosque.

The conflicting claims to this area in the heart of the Old City of Jerusalem lie at the heart of the Israeli-Palestinian conflict.

The Temple Institute has made priestly garments in the past for display in the small museum it runs in the Jewish Quarter of the Old City, but those were hand-sewn and cost upward of $10,000 each.

The institute recently received rabbinic permission to begin using sewing machines for the first time, bringing the cost down and allowing them to produce dozens or hundreds of garments, depending on how many orders come in.

If you are a descendant of the Jewish priests, a full outfit, including an embroidered belt 32 biblical cubits (15 meters) long, can be yours for about $800.

“Before, the clothes we made were to go on display. Now we’re engaged in the practical fulfillment of the divine commandment,” said Yehuda Glick, the Temple Institute’s director, at a ceremony marking the workshop’s opening last week.

The thread, six-ply flax, was purchased in India, and the diamond-patterned fabric was woven in Israel. The blue dye, which the Bible calls tchelet, is made from the secretions of a snail found in the Mediterranean Sea, and the red color comes from an aphid found on local trees.

The priests, made up of descendants of the Biblical figure Aaron, were an elite group entrusted with the Temple and its rituals, such as sacrificing animals and making other offerings to God. The memory of belonging to that class has been preserved by Jews through the centuries. Their most common family name is Cohen, meaning priest.

The Temple Institute and similarly minded believers think those modern priests will soon have to resume the rituals of their ancestors in a rebuilt Temple, and that by preparing their garments they are bringing that day closer.

“The light of God is coming back, and it’s happening before our eyes,” Glick said. “By sewing garments for the temple priests, his institute is continuing a process that was neglected for 2,000 years,” he said.

The Temple Institute does not advocate violent action and says its activities are purely educational. But groups like the institute, however marginal, have played on Muslim fears that Jews plan to destroy their holy sites to pave the way for rebuilding the Temple.

Adnan Husseini, formerly the top Muslim official at the site and now an adviser on Jerusalem affairs to Palestinian President Mahmoud Abbas, called the work of such groups a provocation.

“If they talk about building the third Temple, what does it mean? It means they will destroy the Islamic mosques,” Husseini said. “And if they do, they will make 1.5 billion enemies. It is God’s will that this is a place for Muslims to pray, and they must respect that.”

The first Jewish Temple was destroyed by the Babylonians 2,500 years ago, and the second was leveled by the Romans in the year 70. Since then, Judaism’s focus has changed drastically, from a Temple-centered ritual of animal sacrifice led by priests to a faith revolving around individual study and piety taught by rabbis.

Most Orthodox Jews see the rebuilding of the Temple as a theoretical event to be undertaken by God when the Jewish people are deemed deserving of it, and Judaism has traditionally forbidden making practical preparations of this kind.

But this small group made up of members of a hard-line fringe among Israel’s religious nationalists, view that thinking as an excuse for inaction.

“From the moment we see we’re ready here, the clothes will be ready and the priests can get to work when the time comes,” said Hagai Barashi, an assistant tailor. He wore a Biblical-looking robe, long sidelocks, and a pair of Nike flip-flops.

The first member of the priestly class who came to be measured was Nachman Kahana, a local rabbi. He removed his black jacket, and tailor Aviad Jarufi, a small man in a white robe and horn-rimmed glasses, took out his green measuring tape. The priestly garments can’t be sold off the rack — Jewish law specifies that they must be made to measure.

Yisrael Ariel, the rabbi who founded the Temple Institute, recited a traditional blessing, thanking God for keeping us alive, and sustaining us, and enabling us to reach this time.

Ariel, an expert on Temple ritual who was present as a soldier when Israel captured the Old City from Jordan in 1967, is associated with the extreme flank of Israel’s religious settlement movement. In the 1980s, he was the No. 2 man on a virulently anti-Arab parliamentary list that was eventually outlawed for racism.

His institute is dedicated to recreating the implements used in the Temple not only as a historical exercise but as a way to prepare for its reconstruction and, if possible, to speed up the process. In its 20 years of existence, the institute has recreated a golden seven-branched candelabra that cost $3 million, as well as harps, altars and containers for incense.

Many of the objects are on display in the institute’s museum, which also has a gift shop selling Temple-themed souvenirs like puzzles, balsa-wood models and board games. There are also posters depicting the Temple in Jerusalem, standing where the Dome of the Rock does now.

Many see the agenda as explosive.

“The more awareness you raise, and the more you stress that Judaism isn’t real without the Temple, the more you’re encouraging conflict over holy space in Jerusalem,” said Gershom Gorenberg, an Israeli historian and journalist who wrote ‘The End of Days,’ a book about the struggle over the Temple Mount.

The above article can be found at:,7340,L-3564897,00.html
Youths contribute to advancement of Third Temple

July 31, 2008

Mourning over the destruction of Jerusalem is normal in the month of Av, but at the Temple Mount and Land of Israel Faith Movement all focus is on the “big day” — the day in which the Third Temple will be built.

As part of the preparations, hundreds of teenagers are expected to sign the “Temple Treaty” and to proclaim, “We commit to doing everything in our power to abide by this commandment and to devote at least half an hour a week toward this effort.”

In the youth conference conducted by the Temple Institute in the Old City of Jerusalem, scheduled for Thursday, participants will discuss possible plans of action to further the building of the Temple.

Under the title, “Building the Temple, it’s in Our Hands,” lessons will be given by rabbis identified with the Temple and for the first time ever, a treaty pertaining to the necessity of building the Temple will be revealed.

“God commanded us in his Torah, ‘build me a Temple and I shall dwell amongst you’,” as written in the document, “All of Israel must do everything they can to obey this commandment…”

In a conversation with Ynet, Temple Institute Director Rabbi Yehuda Glick vowed that this is the first event in a series that will institutionalize and widen youth activities.

“(Deceased general) Mota Gur said (during the conquest of east Jerusalem in the Six-Day War), ‘The Temple Mount is in our hands’, and I say now the Temple is in our hands,” said Glick.

“The treaty we composed contains a bunch of suggestions like Temple studies, embroidering priestly clothes, illustration for books on the subject, enhancing awareness, fundraising, or any other activity we believe can further the building of the Temple.

“No clause calls for the launching of LAW missiles or the exploding of the mosque at the Temple Mount,” Glick stressed.

Women are also expected to participate in Thursday’s event, during which they will watch a performance intended to encourage them to be active in the advancement of the Temple.

“This Temple is not just something historic stored in a memory chest,” said Glick, “everyone has the opportunity to contribute to this goal.”

The above article can be found at:,7340,L-3575972,00.html
Dome of the Rock ‘erased’ from Temple Mount

August 15, 2008

“On the eve of Tisha B’Av the serious question is raised whether we should take the opportunity and ascend to the Temple Mount as it stands empty, inviting us to build our dream house on it.”

Whoever read this caption which appeared on the cover of the Maayanei Hayeshua movement’s latest pamphlet might have thought that this was a symbolic expression of the expected redemption on the eve of Tisha B’Av.

However, those with a keen eye noticed that the huge picture of the Temple Mount which was spread on the cover page was missing the Dome of the Rock, and that the pamphlet “cleaned” the mount of all Muslim signs.

The Islamic Movement’s northern branch did not like the graphic design work and is attributing the “infiltration of inciting material calling for the obliteration of al-Aqsa in all synagogues in Israel” to this Zionist movement.

On the right side of the photograph, which was taken from the steps leading down from the Jewish Quarter to the Western Wall square, the wall is seen and above it the Temple Mount.

Instead of the mosque and the dome, old Jerusalem houses are seen, “with the goal of expressing the yearning for something else on the Temple Mount,” according to the pamphlet’s editor.

Islamic Movement: worried, yet not surprised

The northern branch of the Islamic Movement claimed in response that the graphic manipulation of the picture was incitement.

The movement’s spokesman, Attorney Zahi Nujidat, told Ynet that he was worried that all the synagogues would adopt this kind of material which implicitly calls for the erasure of the al-Aqsa Mosque.

Moreover, Nujidat said he was not surprised to see the refurbished picture.

“It is no secret that the State and the nation of Israel have an arrow pointing in one direction, building a Third Temple at the expense of the al-Aqsa Mosque,” said the spokesman.

“Just today, I, along with members of the movement took a tour and we were exposed to shocking maps and documents signed by official Israeli bodies. Detailed plans for the construction of synagogues on the western side of the Temple Mount… as if they were public yards, are seen there.”

Nujidat added that some public institutions saw the picture of the Third Temple placed “on al-Aqsa’s territory,” and concluded by saying that “in my opinion and in the opinion of all Muslims, the Temple Mount is a mosque and we do not recognize anything else being planned to be built there.”

The chairman of the Maayanei Hayeshua movement told Ynet in response that “Jews throughout the world hope for a day in which the al-Aqsa Mosque will actually be obliterated from the Temple Mount and not just by means of Photoshop software.

“We have been waiting for this day for too long. When it happens, Jews from the entire world will come to Jerusalem in order to build the beloved Temple, and no Muslim will dare open his mouth against it. I hope that Israel is indeed ready for this day.”

The above article can be found at:,7340,L-3582570,00.html
Undermining faith
Al-Ahram Weekly (Egypt)

August 28, 2008

A network of tunnels beneath the Aqsa Mosque, dubbed by the Israeli media as “tourist sites”, has already caused conspicuous cracks in superstructure of the Haram Al-Sharif esplanade which houses many historical sites, including the Dome of the Rock.

“I have no doubt the Israeli government has the will and desire to destroy the Aqsa Mosque. They only want to do it in a way that would make the demolition look as if it was a result of natural causes,” said Sheikh Mohamed Hussein, head of the Supreme Muslim Council which oversees the Jerusalem Sanctuary, considered the third holiest place in Islam. “Everything they do here shows they are hell-bent on destroying this Islamic shrine. It is time that Muslim peoples, Muslim governments and Muslim organizations across the world move to stop this blasphemy. Maybe tomorrow it will be too late.”

Palestinian and Muslim officials, including the Organization of the Islamic Conference (OIC), have issued numerous warnings about Israeli excavations in the vicinity of and beneath the mosque, but to no avail.

Last week Jordan, the legal custodian of the Jerusalem sanctuary, asked Israel to stop sabotaging the foundations of the Aqsa Mosque, warning that, “this sensitive issue could set the whole region on fire.”

Israel ignored the Jordanian warning, opting to appease religious Jewish groups advocating the demolition of Islamic and Christian holy places in Jerusalem. Israel is also refusing to allow Muslim experts from the OIC and from UNESCO to inspect excavations beneath the mosque on the grounds that such a step would cast doubts on “Israeli sovereignty” over the occupied Arab city.

The Dome of the Rock

The international community, including Israel’s closest ally the United States, does not recognize Israel’s annexation of Eastern Jerusalem which followed the occupation of the city in 1967. Not that this has prevented successive Israeli governments from building huge Jewish settlements in and around the occupied Arab town, reducing East Jerusalem to a virtual ghetto and effectively cutting it off from the rest of the West Bank. The isolation of East Jerusalem has been completed with the construction of the gigantic “separation wall”.

Muslims and Christians from the West Bank are routinely prevented from accessing their holy places in East Jerusalem except for those in possession of special permits from the Israeli domestic intelligence service Shin Beth.

In addition to opening tunnels beneath the Haram Al-Sharif, the Israeli government has also allowed a fanatical Jewish sect, the Chabad movement, to build a synagogue next to the Western section of the Islamic compound. Chabad openly calls for the expulsion or extermination of Palestinians as well as the destruction of Islamic and Christian holy places in Palestine.

Muslim Waqf officials have described the synagogue as “a perpetual source of tension, provocation and harassment” as well as “a foothold” that signals Israel’s ill-intentions towards Islamic holy places.

“The decision to build a synagogue in this particular spot shows that Israel is interested in stoking the fire of religious tension,” said Adnan Al-Husseini, a high-ranking Muslim official in East Jerusalem.

“Clearly Israel is interested in neither peace nor co-existence.”

Israel is not only antagonizing and defying the world’s estimated 1.4 billion Muslims but is also suppressing efforts by the Arab minority in Israel to publicize what is happening to Islamic shrines in East Jerusalem.

On 24 August, paramilitary Israeli police stormed and shut down the offices of the Al-Aqsa Foundation in the town of Um Al-Fahm in Israel proper. Documents, including maps and other records pertaining to the Aqsa Mosque, especially the Israeli excavations underneath the Islamic shrine, were confiscated.

The Israeli government claims that the Al-Aqsa Foundation had links with Hamas.

“They are targeting us because of our faith,” said Sheikh Raed Salah, the leader of the Islamic movement in Israel. He added that the foundation was operating legally and that it was licensed by the Israeli authorities. He denied Israeli claims that the foundation was “coordinating with Hamas commanders in East Jerusalem,” describing the accusations as baseless.

Salah has been constantly harassed by Shin Beth for his activities in defense of Islamic holy places in Jerusalem. Several years ago, during a demonstration in Um Al-Fahm, a Shin Beth agent was caught trying to plant hashish in Salah’s pocket.

Palestinian leaders on both sides of the Green Line condemn the “growing persecution by the Israeli state of its Arab citizens”. The Legal Centre for Arab Minority rights in Israel has urged Defense Minister Ehud Barak, who issued the decision to shut down the offices of the Al-Aqsa Foundation, to revoke the decision. It says the measure “seriously infringes the freedom of speech and freedom of religion of the entire Arab minority in Israel”.

The organization also accused the Israeli government of callousness by shutting down the charity on the eve of the holy month of Ramadan, during which the Islamic movement steps up charity activities.

Israel routinely invokes Hamas connections when it seeks to shut down Islamic charitable institutions both in Israel and in the occupied territories. Earlier this year the Israeli army ransacked Islamic-run charities, businesses, clinics, orphanages and schools across the West Bank, claiming that they were linked to Hamas.

The above article can be found at:
The third temple
The Austin-American Statesman

October 15, 2008

It’s the point from which the world expanded to its present form. It’s where God gathered earth to create the first man, Adam. Later, two temples were built there. The second was destroyed nearly 2,000 years ago, but the holiness of the temples sanctified the site for eternity.

During temple times, entry was limited by purity laws, so Israel’s leading rabbis warn Jews against entering the so-called Temple Mount — a 35-acre complex that comprises one-sixth of Jerusalem’s walled city — or face divine punishment by untimely death or eternal excommunication.

That didn’t stop a group of about 20 Orthodox Jews this morning. Despite the prohibition, religious Jews are visiting the Temple Mount in growing numbers.

“We know for sure where the temple should not be,” explained Hillel Weiss, who lives in the West Bank settlement of Elkana. Still, they tread softly, some in bare feet, as prescribed by the Torah.

“Our presence with kippot is a demand to rebuild the temple,” Weiss said, referring to the skull caps worn by observant Jews.

The obstacles in the way of a third temple are two Muslim mosques, which have been sitting atop the presumed temple ruins for roughly 1,300 years. The Temple Mount is known by Muslims as the Noble Sanctuary and is considered the third holiest site in Islam. It is from here that the prophet Mohammad ascended to heaven.

The group circumnavigated the temple, which meant they circumnavigated the gilded Dome of the Rock, a Muslim shrine that is Jerusalem’s most recognized building. But they didn’t see it. They never mentioned it.

“Now, I think we’re closest to the holiest place,” said the leader of the group, Yehuda Etzion, who was jailed for five years in the 1980s in a plot to blow up the two mosques [Why, then, one wonders, is he allowed anywhere near them now? — 800]

After performing a version of the Hakel ceremony, prescribed after the seventh Sabbath year for the harvest, an Israeli police officer kicked them out. Jews are allowed to enter the Temple Mount, but not to pray.

Just through one of the gates exiting the area, the men held hands in a circle and danced. “May the temple be rebuilt in Zion,” they sang loudly and joyously, referring to Jerusalem. “May the temple be rebuilt in Zion.” Over and over again.

The above article can be found at:

dome-of-the-rockFor more media reports suggesting the imminent reality of a reconstructed Jewish temple in Jerusalem, along with a Texe Marrs audio file postulating the destruction of the two mosques currently sitting atop the temple mount by a man-made earthquake, READ MORE.

Temple time?
The Jerusalem Post

October 17, 2008

For centuries Jews have remembered and mourned the destruction of the Temple through traditions such as crushing a glass at weddings or leaving unpainted a patch of wall opposite the entrance to one’s home — each stressing that nothing can be perfect or complete without the Temple.

Built by Solomon in about 950 BCE and destroyed by the Babylonians in 586 BCE, the Temple was rebuilt about 70 years later but finally razed by the Romans in 70 CE.

Talmud scholar Rabbi Yohanan wrote: “During these times that the Temple is demolished, a person is not allowed to fill his mouth with laughter. This is because the verse [Psalms 126] says, ‘Then our mouths will be filled with laughter,’ and does not say ‘Now our mouths will be filled with laughter.’ And when is ‘then’? ‘Then’ will be when the Third Temple is rebuilt.”

In other words, “Jewish life without the Temple is like fish out of water,” says Rabbi Chaim Richman, head of the international department of the Temple Institute.

An author of 10 books on the Temple, Richman adds: “Do you realize that 202 commandments out of 613 must have the Temple to be fulfilled? Without the Temple, Judaism is a skeleton of what it’s supposed to be.”

To this end, the Temple Institute was founded in 1987 with the explicit goal of rebuilding the Temple. Located in the Jewish Quarter, some 100,000 visitors, about half of them Christian, visit the institute each year to learn about the First and Second Temples and preparations for the Third Temple.

The institute is presently involved in education, research and constructing vessels for use in the longed-for Temple.

Richman relates a story about Temple Institute founder Rabbi Yisrael Ariel, a paratrooper who helped liberate the Old City, including the Western Wall and the Temple Mount, in June 1967.

A Jordanian Muslim guide led the soldiers around the Temple Mount explaining where the Temple and other fixtures, such as the menora and altar, had stood. When asked why he was helpful, the guide explained, “We have a tradition that one day the Jews would win a war and rebuild the Temple. This is my contribution. I assume you’re starting tomorrow.”

Although Temple Institute staff have been called lunatics, zealots and racists by some, they maintain that there is nothing more natural for the Jewish faithful to do than make preparations for the Third Temple.

“The hallmark of the Third Temple is unparalleled peace and harmony,” says Richman. “I believe that the best that a Jew can do is to have the integrity to believe and do as much as possible toward building the Temple.”

According to Richman the first step in this process is soul searching. “The answer is returning to our spiritual roots. This adds up to building up the holy Temple. It’s the vehicle that builds up reconciliation between God and man… not just Jewish people.”

To achieve this, the Temple Institute aims “to rekindle the flame of the holy Temple in the hearts of mankind” through various educational initiatives. Toward that end the institute invests about $500,000 yearly in publications, tours and seminars as well as maintenance of its Web site.

But the long-term goal, Richman says, is “to do all in our limited power to bring about the building of the holy Temple in our time.”

How exactly this will be achieved is a point of contention.

According to Temple Institute director Yehuda Glick, many devout Jews believe the Temple “will come down somehow from heaven.”

He insists a legend like that can be very hard to overcome, even though no Jewish sources support the idea.

“We must understand that ‘heavenly’ doesn’t automatically mean mystical, superficial magic. During the Six Day War, the people of Israel were facing a major catastrophe and, in human eyes, we had no chance — we were to be wiped out. In six days we overcame enemies from every border and reunited Jerusalem as the capital of the State of Israel. That is no less a miracle,” says Glick. [Needless to say, this is hardly an accurate account of the Six-Day War — 800]

“So too when we look back at 1938 [before the (alleged) Holocaust] and see we were almost wiped out,” he continues. “Who would have believed we were just 10 years from seeing the words of the prophets coming out of the Book and materializing [the establishment of Israel].

“We have total faith that we are to do what we are obligated to do. He has His ways to surprise us. But it must come from a wide-range call and action.”

Rabbi Moshe Silberschein, a professor of rabbinic literature at the Hebrew Union College, affirms the educational efforts of the Temple Institute. “I think the institute has educational value, helping children to see with their own eyes what they read about in the Bible and Mishna. It has value in helping them to visualize what the sacred service was like during the Second Temple period of Jewish history.”

Still, Silberschein does have some misgivings about the institute “once the institute goes beyond teaching history, heritage and sacred texts, and starts talking about building the Third Temple.” If, for example, a bulldozer were brought in to clear the path for the building of a Third Temple, that would be “tantamount to starting World War III,” he says. “This is hardly an auspicious way to fulfill the biblical verse in Isaiah 56, ‘For My House shall be called a house of prayer for all the nations.'”

Rabbi David Forman, former director of the Israel office of the Union for Reform Judaism, also takes issue with the institute’s aims. “I’m opposed for two reasons: one is purely ideological/theological, and the second is practical/political,” says Forman. “Firstly, the reconstruction of the Temple would thrust us back to a time where the expression of worship for God was exercised through sacrifice. According to our tradition, when the Temple was destroyed, the notion of sacrifice went by the wayside, and instead, in the rabbinic period, a new form of worship came into being — prayer — which seems to be a far more civilized way of asking, praising, thanking and praying to God.

“Secondly, it [rebuilding the Temple] would be terribly disruptive because of the emotional attachments the three monotheistic religions have to Jerusalem, the holy city, and to alter it and the status of the holy sites in any way that would impinge on spiritual longing would be a recipe for disaster and could lead not just to a local conflagration but to a wider one given the tension it would create,” he explains, adding that “it would exacerbate an already sensitive situation that would engage the entire world community and certainly the Islamic community.”

Eda Haredit spokesman Shmuel Poppenheim adds: “Hitgarut ha’umot [inciting nations] is forbidden… it awakens hate and repulsion, and could create a disastrous chain of events that would impede the coming of the Messiah.

Also, “In our days it is forbidden to enter the Temple Mount, which [institute founder] Ariel encourages. This is very grave and punishable by karet [premature death],” he continues. “But our main opposition [to the Temple Institute] is Ariel’s premise that we are redemption-bound… His nationalism damages the pure faith of the Jews. Because of our sins we were exiled from the Land of Israel and the Temple; only our goodness and the will of God will rebuild the Temple, not our hands.

“It is problematic that Ariel mixes religious precepts, like redemption, with political principles like democracy and the State of Israel.”

When asked how the Third Temple would come about, Richman responds: “I don’t do scenarios. I’m not shying away from the question. The Temple is not up to the Temple Institute, but up to the people of Israel. They have a representative government. Whether they’ll act in accordance with what it means to be a Jew, I don’t know.”

He quotes Rabbi Shlomo Carlebach, who said, “If we were the people we’re supposed to be, the Muslims would come to us and ask, ‘Please build us a Temple.'”

Asked about the timetable for construction, Richman, an ordained rabbi who quotes Maimonides on Temple matters but draws popular wisdom from “rabbis” Mark Twain and Yogi Berra, laughs, “I don’t know, but I think we’re behind schedule.”

In the meantime, the Temple Institute focuses its energies on education and preparing vessels for use in the Third Temple.

A team of researchers, rabbis and scientists collaborate to ensure the needed items meet scriptural and rabbinic criteria. Beyond those standards, the craftsmen have artistic license to construct vessels as they deem appropriate.

“It’s a very complex process,” Richman explains. “Some items have taken over 10 years of research. We have groups of scholars who sift through superfluous information regarding concepts that have become completely forgotten or little is known of them. We are taking a section of Torah wisdom and reactivating it.”

Knowledge of the construction of Temple objects is so obscure that “many people have asked us if we’re allowed to do it. They ask, ‘Isn’t God supposed to do that?'”

Construction of the high priest’s breastplate is an example of the complexity involved. According to Exodus 28 the material had to be woven of “gold, sky blue, dark red, and crimson-dyed wool, and of twisted linen.”

Metalsmiths beat the gold into thin sheets, then cut it into fine threads to be woven into the material. The sky-blue color (techelet in Hebrew, said by the Mishna to resemble indigo) was a dye obtained from a snail known as hilazon.

The exact identification of this animal and the method used to produce the dye is the subject of extensive research. Most scholars today believe it to be the Mediterranean snail known as Murex trunculus.

“The dark red color, argaman in Hebrew, is also derived from a snail, possibly the Murex trunculus as well,” says Richman. “According to this theory, the difference in color is a product of the amount of time the substance is initially exposed to sunlight.”

The crimson color is produced from a worm referred to in the Torah as the “crimson worm,” tola’at shani in Hebrew, a mountain worm that has been identified as Kermes biblicus.

The Hebrew word that appears for “linen” is shesh, which means “six.” Researchers believe this requires each thread to be six-ply.

The 12 stones for the breastplate presented another problem since linguists don’t agree on what the ancient names intend. Extensive research eventually revealed that ancient stones were classified by color, not gem family.

“The final authority is the midrash, which explains that the 12 tribes of Israel each had a flag, and the flag color matched the color of the stone worn on the high priest’s breastplate representing that tribe. So there was maybe more than one stone to fit the requirement of the verse. We look at several criteria and find the best. That’s the goal… to find the best possible.”

To date the institute has created more than 60 vessels for use in the Temple, which are on display at the institute. These include the showbread table, incense altar, and head and breast plates for the high priest.

One of the most expensive pieces is a golden menora showcased on a platform near the Western Wall. Made of a single piece of solid gold poured over a metal base, the half-ton fixture contains about 45 kilograms of gold and is valued at $3 million. Its design and construction was based on rabbinic sources as well as Roman-Jewish historian Josephus Flavius, himself a priest who served in the Temple.

The absence of a red heifer presents a problem as its ashes must consecrate the articles in accordance with Numbers 19 and rabbinical instruction. Otherwise the priests would have to use the vessels in a state of impurity. Citing security concerns, Richman would not comment on the search for the red heifer. The institute has also begun mass production of priestly garments. It recently received rabbinic authorization to use special sewing machines to produce the apparel, bringing the price of each garment down from about $10,000 to $800.

Dozens of kohanim (members of the priestly line dating to Aaron) have placed their orders.

Until construction on the Third Temple can begin, the institute seeks to build a World Center for Temple Knowledge outside Jaffa Gate.

Slated for construction in 2012, the 2,500-square-meter facility will offer a 3-D experience of “going up to the Temple” as well as in-depth exhibits and galleries.

These and other projects aside, the institute’s long-term goal is to rebuild the Temple, which Richman insists must be preceded by a shift in thinking.

“Everything that goes on in this country relates to the spiritual struggle behind it all — especially with the people of Israel. It’s all about a total struggle about who we are and what our destiny is. We’re not called to be the best doctors and lawyers and Hollywood producers — that is not our destiny. We’re called to be a nation of priests,” he says.

“The Temple is a real litmus paper test of that equation. We are talking about the big existential question: Who are we?

The above article can be found at:
Will the Jews return to the Temple Mount?

March 22, 2009

JERUSALEM — A prominent U.S. rabbi recently ascended the Temple Mount — Judaism’s most revered site — stirring a quiet debate among some within the Jewish religious community about whether Jews should be permitted to enter the mount.

Some rabbis forbid Jewish entry, while others permit it. Those who oppose ascending the mount may indirectly contribute to the current Islamic consolidation of the site, argued Rabbi Moshe Dovid Tendler, a Jewish law and ethics professor and top rabbinic scholar.

“The reality is that slowly the area has become without Jews,” Tendler told WND. “The claim of the Arabs that it belongs to them is being affirmed by our (Jewish) absence.”

A video of Tendler visiting the Temple Mount in January was released this past week on YouTube by the Temple Institute, a nonprofit organization promoting awareness of the mount.

The video sparked controversy within the ultra-Orthodox Jewish community, where some rabbis forbid Jews to go up to the mount until the Third Temple is built, even though there are records of Jews, including some of the most prominent Jewish law scholars, visiting the Temple ruins from the Byzantine period until recently.

On Vosizneias, a popular ultra-Orthodox blog, user opinions regarding Tendler’s visit ran the gamut from praise for the rabbi to calling for him to be excommunicated.

“Way to go Rabbi Tendler,” wrote one reader. “Continue to show the world that you are not religious.”

Another commented, “(More power to you). About time someone has the guts to stand up for the real (Jewish law).”

Many contemporary rabbinic authorities permit entry to the outer areas of the Mount, which can be measured by a change in the kind of foundation stone. According to Jewish law, the sanctity of the Temple Mount is structured in concentric circles. In the innermost circles, where the Holy of Holies was said to be located, the restrictions of access are the greatest.

During Temple times, only the Kohen Hagadol, or High Priest, could enter the most restricted area, and this only once a year, on the fast day of Yom Kippur. The outer circles are less restricted.

Tendler, who is a professor and rabbi at Yeshiva University in New York, told WND the exact locations of the restricted areas are well-known. He asserted establishing proper Orthodox Jewish tours of the Temple Mount would help those who currently ascend the Mount from violating Jewish law.

“The rabbinic ban has not been working. We know how to visit the (mount) properly. As of now, secular tour guides take people where they should not to go; they have become a negative force. We need to correct this.”

Most rabbis who ban Jewish visits justify their decrees by claiming Jewish ascent may violate the sanctity of the mount.

Tendler countered: “[Holiness] is not emphasized by not going into a place of [holiness], but by going into a place of [holiness] properly prepared.

“The idea of forbidding this area because it’s an area of [holiness] is counter to what we know about man’s relationship with [holiness]. … Holiness comes from man’s behavior. The holiness of [the Temple Mount] comes from all the [holiness] of the [Jewish nation].” Tendler added, “If we come and pray here, we make the place holy.”

In the 1970s, Israel’s Chief Rabbinate ruled it was forbidden to enter any part of the mount. Followers of Rabbi Avraham Yitzhak Kook, one of the leaders of the religious Zionist movement, opposed the ban. The past few years, more and more rabbis have ruled visits to the mount are permitted.

Some have argued the rabbis who forbid Jewish entry to the Temple Mount may indirectly contribute to the current Islamic consolidation of the site. The lack of a large number of Jewish visitors is likely a major factor in Israeli government’s restriction of Jewish ascent to the Mount.

Temple Mount: No-pray zone

Israel recaptured the Temple Mount during the 1967 Six Day War. Currently under Israeli control, Jews and Christians are barred from praying on the Mount.

The Temple Mount was opened to the general public until September 2000, when the Palestinians started their Intifada by throwing stones at Jewish worshippers after then-candidate for prime minister Ariel Sharon visited the area.

Following the onset of violence, the new Sharon government closed the Mount to non-Muslims, using checkpoints to control all pedestrian traffic for fear of further clashes with the Palestinians.

The Temple Mount was reopened to non-Muslims in August 2003. It remains open, but only Sundays through Thursdays, 7:30 a.m. to 10 a.m. and 12:30 p.m. to 1:30 p.m., and not on any Christian, Jewish or Muslim holidays or other days considered “sensitive” by the Waqf.

During “open” days, Jews and Christian are allowed to ascend the Mount, usually through organized tours and only if they conform first to a strict set of guidelines, which includes demands that they not pray or bring any “holy objects” to the site. Visitors are banned from entering any of the mosques without direct Waqf permission. Rules are enforced by Waqf agents, who watch tours closely and alert nearby Israeli police to any breaking of their guidelines.

During Tendler’s visit to the mount, he can be heard in the video complaining about the Israeli rules.

“I’m little bit annoyed at the instructions that we get,” he quipped, “as if we were aliens and have to be told how to behave on [the Temple Mount].”

Muslim holy site?

King Solomon built the First Temple in the 10th century B.C. The Babylonians destroyed it in 586 B.C. The Jews built the Second Temple in 515 B.C. after Jerusalem was freed from Babylonian captivity. The Romans destroyed the Second Temple in A.D. 70.

The First Temple stood for about 400 years, the second for almost 600. Both Temples served as the center of religious worship for the whole Jewish nation. All Jewish holidays centered on worship at the Temple — the central location for the offering of sacrifices and the main gathering place for the Jewish people.

According to the Talmud, God created the world from the foundation stone of the Temple Mount.

The site is believed to be the biblical Mount Moriah, where Abraham fulfilled God’s test of faith by demonstrating his willingness to sacrifice his son Isaac.

Jewish tradition also holds that Mashiach — literally “the anointed one,” the Jewish Messiah — will come and rebuild the third and final temple on the Mount in Jerusalem and bring redemption to the entire world.

The Western Wall, called the Kotel in Hebrew, is the one part of the Temple Mount that survived the Roman destruction of the Second Temple and stands to this day in Jerusalem.

The Temple Mount has remained a focal point for Jewish services for thousands of years. Prayers for a return to Jerusalem and the rebuilding of the Jewish Temple have been uttered three times daily by religious Jews since the destruction of the Second Temple. Throughout all the centuries of Jewish exile from their land, thorough documentation shows the Jews never gave up their hope of returning to Jerusalem and reestablishing their Temple. To this day Jews worldwide pray facing the Western Wall, while Muslims turn their backs away from the Temple Mount and pray toward Mecca.

Muslims constructed the al‐Aqsa Mosque around A.D. 709 to serve as a place of worship near a famous shrine, the gleaming Dome of the Rock, built by an Islamic caliph, or supreme ruler.

About 100 years ago, Muslims began to associate al‐Aqsa in Jerusalem with the place Muhammad ascended to heaven. Islamic tradition states Muhammad took a journey in a single night from “a sacred mosque” — believed to be in Mecca in southern Saudi Arabia — to “the farthest mosque,” and from a rock there ascended to heaven to receive revelations from Allah that became part of the Koran.

While Palestinians and many Muslim countries claim exclusivity over the Mount, and while their leaders strenuously deny the Jewish historic connection to the site, things weren’t always this way. In fact, historically, Muslims never claimed the al‐Aqsa Mosque as their “third holiest site” and always recognized the existence of the Jewish Temples.

According to an Israeli attorney, Dr. Shmuel Berkovits, Islamic tradition mostly disregarded Jerusalem. He points out in his book “How Dreadful is this Place!” that Muhammad was said to loathe Jerusalem and what it stood for to the other monotheistic faiths.

Muhammad also made a point of eliminating pagan sites of worship and sanctifying only one place — the Kaaba in Mecca — to signify the unity of Allah. As late as the fourteenth century, Islamic scholar Taqi al‐Din Ibn Taymiyya, whose writings later influenced the ultraconservative Wahhabi movement in Arabia, ruled that sacred Islamic sites exist only on the Arabian Peninsula, and that “in Jerusalem, there is not a place one calls sacred, and the same holds true for the tombs of Hebron.”

Not until the late nineteenth century — when Jews started immigrating to Palestine — did Muslim scholars claim that Muhammad tied his horse to the Western Wall and associate Muhammad’s purported night journey with the Temple Mount.

The above article can be found at:
The rebuilding of the temple will no doubt be preceded by the mass expulsion of troublesome Palestinian Muslims and Christians near the temple precincts. And that is precisely what’s happening now, with Israeli officialdom stepping up efforts to evict Palestinian residents from their ancestral homes in Arab East Jerusalem:

60,000 Palestinians at risk in Jerusalem, UN warns
Inter Press Service (IPS)

May 1, 2009

JERUSALEM — A report published Friday by a United Nations agency has warned that the problems facing the people of Silwan, who are facing eviction from their homes, are replicated throughout East Jerusalem.

At least 60,000 out of the estimated 225,000 Palestinians in East Jerusalem are at risk of having their homes obliterated because they have been deemed illegal by Israeli officialdom, the UN’s Office for the Coordination of Humanitarian Affairs (OCHA) stated.

Some 90 Palestinian buildings were demolished in 2008 alone, uprooting about 400 people.

All this destruction is being wrought as part of a systematic policy of ensuring that the entire city of Jerusalem falls into Israeli hands, even though a raft of UN resolutions have insisted there is no legal validity to building settlements in East Jerusalem. To date one-third of East Jerusalem has been expropriated by Israel and almost 200,000 settlers housed.

A makeshift tent of black net walls connected to a tarpaulin roof with nails and timber has become the nerve centre of a struggle to save 1,500 Palestinians in East Jerusalem in immediate danger of having their homes destroyed.

Fakhri Abu Diab has lived here in the Silwan district all 47 years of his life but has been told that he and his family must leave so that a plan to use Biblical archaeology for political ends can be executed. According to the municipality of Jerusalem, 88 houses must be demolished to extend the nearby City of David, a park honoring the king reputed to have conquered the city three millennia ago.

The Israeli flag that rolls down the facade of a gleaming block of apartments on the hill overlooking the protest tent signifies the local authority’s real intentions, Diab believes. Whereas the state has spared no expense providing armed security for the Israeli settlers who have moved into the building, the Arab community who had been here beforehand lacks a secondary school and other essential services.

“We know the municipality wants to bring settlers here,” said Diab. “They want the land without us, without Palestinians.”

Like many of his neighbors, Diab lives in a house that was built before Israel seized East Jerusalem in 1967. “We have been here for many generations,” he said. “I have no other place to go.”

A short stroll from the American Colony, a family-run hotel that seeks to recreate the ambience of the early 20th century, the residents of the Sheikh Jarrah district are preparing for the next wave of evictions. In 1972 two organizations representing Israeli settlers convinced their country’s land registrar that 28 dunums (28,000 squared metres) here should be registered in their name.

In the living room of Maher Hanoun’s house, political activists from Scotland and the Czech Republic sip coffee and smoke cigarettes. Hanoun has long refused to pay the rent demanded by the settler organizations. Last year this father of five was imprisoned for not complying with the terms of an eviction order.

“Many times the lawyers for the Israeli settlers have offered us a lot of money,” he said. “It is not a matter of money. Here is the house where I was born and my kids were born. After they evacuate us, they will build 250 apartments for settlers.”

Hanoun, who is embroiled in a protracted court battle, vows to continue resisting. “We are not fighting with weapons,” he said. “We are fighting with our bodies and our voices.”

Like Hanoun, the Al-Kurd family lived in a house built as part of a project implemented jointly by the Jordanian government and the United Nations Relief and Works Agency for Palestine Refugees in the Near East (UNRWA). The project was designed to accommodate 28 Palestinian refugee families who fled from their homes during the violence of 1948, a period which the state of Israel considers a war of independence but which Palestinians label the ‘nakbah’ (catastrophe).

In November last year, Israeli soldiers forced the Al-Kurds out of their home. Later that month Mohammad Al-Kurd, also known as Abu Kamel, died from a massive heart attack that locals attribute to shock.

In the 1990s, pressure exerted by Madeleine Albright, then U.S. secretary of state [and crypto-Jew — 800], led to the freezing of work on an Israeli settlement in Ras Al-Amud, another part of East Jerusalem. Although the construction work resumed after she left office, human rights activists cite it as an example of what can be achieved on the rare instances when Israel is challenged in strident terms by its chief ally.

So far, the current head of U.S. diplomacy, Hillary Clinton, has only delivered a mild rebuke to the expansion of settlements by describing them as “unhelpful”. In a leaked internal document, the European Commission went further earlier this year by contending that Israel’s activities in and around Jerusalem “constitute one of the most acute challenges” to the prospect of an eventual peace accord with the Palestinians.

Jeff Halper from the Israeli Committee Against House Demolitions said that this was the second such report that the European Union’s executive arm has drawn up in recent years. Yet when it made similar observations in a previous report, no follow-up action was taken.

Nevertheless, Halper voiced optimism that the election of Barack Obama as U.S. President and the international revulsion at Israel’s attacks on Gaza in December and January may prompt both the U.S. and the EU to demand genuine change in Israeli conduct. “People are beginning to speak out in ways that they haven’t done before,” he said. “It is too early to say if this is the beckoning of a new era or just a passing phenomenon.”

The above article can be found at:
The idea of a reconstructed temple in Jerusalem also permeates Jewish pop culture, as can be seen from the following excerpts from an interview with a major Israeli music producer:

Top Song Producer Lawrence Dermer returns to Jewish roots
Israel National News

June 12, 2008

“Israel We Are Strong” is the latest chapter in the story of Lawrence Dermer, a Grammy-nominated, BMI Award-winning producer for big time acts such as Jennifer Lopez and Gloria Estefan. Although his name is not well known, a quick search on the internet reveals his hand in a huge number of pop hits starting in the 1980s. But that all changed several years ago when a life-altering personal crisis lead the Dermer family to temporarily give up music and turn to Judaism.

With a little help from Chabad, Dermer returned to music with “Third House Rising,” a full length album with Jewish themes. Recently, Dermer visited Israel to produce the single “Israel We Are Strong” for Israel’s 60th anniversary. Israel We Are Strong is a power-pop radio-friendly anthem with English lyrics and backing vocals by famous Israeli singer Shlomo Gronich. The accompanying video features Dermer and his family singing with groups of different segments of Israeli society. Proceeds for sale of the track go to the S.O.S. Sderot Emergency Fund.

Question: Tell us about the songs on the “Third House Rising” album.

Lawrence Dermer: I wrote all the songs with my wife Robin. It was a family project for us. The message is that we all have a higher purpose here and a divine purpose and our purpose is to heal the world and create inspiration in each other and lift each other up and make the world a better place.

Question: What about the music? Why did you make it a dance track?

Lawrence Dermer: We wanted to make this whole project mostly danceable. I felt it was going to be an interesting combination of elements. Dancing brings joy and elevation, but usually when we think of dance music, usually the message is very lightweight. There’s not a lot of meaning in the lyrics. It’s just kind of “let’s jump up and down and dance and have a party with a great beat”. So we wanted to try and combine the physicality of dancing with an uplifting positive spiritual message. The bulk of the album is definitely up-tempo. There are some ballads as well.

As far as the music, sometimes things just kind of channel through me. Where it takes me is where it takes me.

Question: What does “Third House Rising” mean?

Lawrence Dermer: What it means to us is the Third Temple. We’re talking about the Beit Hamikdash. But we’re talking about it not only in a physical sense, the Third Temple being rebuilt, but also a state of mind and reference to the coming of Moshiach and how we don’t feel like we’re waiting for that day to come.

We feel like it’s in all of us to do our part to bring the new era to the world and a new era to Israel and where everybody is elevating themselves and G-d and preparing themselves for a new way of life — a better way of life — where there’s no more evil and no more terrible things happening in the world. No more greed and everybody is just living a great and enlightened existence.

It sounds a little idealistic but that’s the message, and we know a lot of people share that message and we do our part and we feel if everybody tries to do their part this will bring a better day in the world.

Question: What concerts have you done? Where else have you performed?

Lawrence Dermer: We’ve been doing shows all over Florida in Chabad houses and JCCs, we’re going to Corpus Christi, Texas for a big JCC fundraiser over there. We were actually in Crown Heights for a big Shabbaton. There was about 800 or 1,000 people there. We’ve been going all over the place.

The complete interview can be found at:
It’s worth noting that even bizarre alien cults, such as the International Raelian Movement, are — while simultaneously condemning Israeli violence against Palestinians — also calling for the reconstruction of the temple in Jerusalem:

Yahweh speaks to Rael
Westender (Australia)

April 20, 2009

Rael, founder and leader of the International Raelian Movement, recently proposed a one-state solution for Palestine in which Jews and Palestinians would combine resources to create a powerful, wealthy state forged from brotherhood and love. He said today that the need to achieve that goal has become especially urgent.

“On April 12, the fourth full day of Pessah (Passover), I received a message from Yahweh, the leader of the Elohim, the extraterrestrial scientists who created all forms of life on Earth,” Rael said in an official statement released this morning. “This message from the Elohim, our creators, was directed to the Jewish people.”

Rael said that although the first messages he transmitted from the Elohim years ago reminded Jews to return to IsRael, the new one reprimands them, saying they were not meant to steal the Palestinians’ property and massacre them.

“The message says they were to be both Zionists and Palestinians — that they were to return and unite in love with the people living there, who are genetically their brothers,” Rael said. “By combining their knowledge and resources with those of the local population, they could have created a rich, unified state that would have set an example for the entire world. That was their sacred mission. Instead, they robbed the Palestinian people, taking their property and forcing them into exile. And they have even driven them into concentration camps, where they recently massacred them in Gaza. Yahweh said these actions have transformed the Chosen People into criminals who have created a racist, violent state that He compared to a cancer in humanity because it despises life and the rights of non-Jews.”

Rael said Yahweh told him that because many Jews have betrayed the mission assigned them by the Elohim, that of guiding humanity toward more love, tolerance and consciousness and less violence, that the state they created has been condemned.

“Yahweh said the violent, monstrous state of IsRael will vanish quickly, and that Jews who try to preserve it will no longer be part of the Chosen People,” Rael said. “He warned that unless they immediately start working toward a unified Palestinian state and renounce racist Zionism, they will be dispersed in an unremitting Diaspora lasting seven generations.

“Those who opposed crimes against humanity perpetrated by the currently racist state of IsRael, including the recent genocide in Gaza, will still be part of the Chosen People, retaining their right to Judaity,” Rael said, adding that Yahweh has given them new instructions. “They’re to start working toward Palestinian Zionism — a state where Muslims, Christians and Jews can live together in harmony with equal rights,” he said.

“They must help prepare the construction of the Third Temple, the Embassy of the Elohim. And they must welcome my return as Yahweh’s son and Last Messenger of Our Creators, who will bring centuries of peace on Earth with their return.”

Rael said messages brought from the Elohim by previous prophets gave recipients centuries to accomplish things.

“This new message from Yahweh gives them only several years at most — and it could be just a matter of months,” he said. “They have not a moment to waste.”

The full content of the April 12, 2009, message given by Yahweh to Rael is available at the Raelian press site and also at

The above article can be found at:
Finally, to download an excellent 2008 audio file by Christian pastor and researcher Texe Marrs — in which Marrs postulates the destruction of the two mosques by a manmade earthquake in an “Operation Jericho” — click HERE.

Ancient Jews used skulls in ceremonies despite (Mosaic) ban

Posted in Media Watch with tags , , , on June 4, 2009 by The 800 Pound Gorilla

Jew_IncantationHaaretz (Israel)
April 13, 2009

Newly published archaeological evidence attests to the fact that ancient Jews used human skulls in ceremonies, despite a strict Halakhic prohibition on touching human remains.

British researcher Dan Levene from the University of Southampton published findings in Biblical Archaeological Review about the human skulls, known as incantation bowls, some of which bear inscriptions in Aramaic.

The skulls were unearthed in present-day Iraq (formerly Babylonia) and are believed to have been used during the Talmudic era.

At least one of them appears to be that of an anonymous woman.

“When I presented these findings in Israel, people told me, ‘It is not possible that this is Jewish,'” said Levene. “But it is certainly Jewish.”

Levene added that, despite going against conventional wisdom, the talisman was likely used by someone desperate, and that there have been past cases of skulls being used to ward off increased ghosts or demons.

“The fact remains that belief in demons was widespread at this time among Jews as well as other peoples,” writes Levene. “Incantation bowls are known not only from Jewish communities but from other communities as well.”

To combat [conjure?] demons — who cause medical problems as well as other mishaps and ills — people invoked numerous magic rites and formulas.

The above article can be found at: ‘Ancient Jews used skulls in ceremonies despite ban’

Jewish “psychiatrist” was a progenitor of Nazi eugenics

Posted in Israel with tags , , , , , , , , on May 31, 2009 by The 800 Pound Gorilla

eugenicsHaaretz (Israel)
May 21, 2009In 1944, psychiatrist Kurt Levinstein gave a lecture at a Tel Aviv conference, where he advocated preventing people with various mental and neurological disorders — such as alcoholism, manic depression and epilepsy — from bringing children into the world.

The means he proposed — prohibition of marriage, contraception, abortion and sterilization — were acceptable in Europe and the United States in the first decades of the 20th century, within the framework of eugenics: the science aimed at improving the human race.

In the 1930s, the Nazis used these same methods in the early stages of their plan to strengthen the Aryan race.

Levinstein was aware, of course, of the dubious political connotations implicit in his recommendations, but believed the solid and salutary principles of eugenics could be isolated from their use by the Nazis.

Recent research by historian Rakefet Zalashik on the history of psychiatry in Palestine during the Mandate period and following the founding of the state shows that Levinstein was far from a lone voice. Indeed, she claims in her 2008 book, “Ad Nefesh: Refugees, Immigrants, Newcomers and the Israeli Psychiatric Establishment” (Hakibbutz Hameuchad; in Hebrew), that the eugenics-based concept of “social engineering” was part of the psychiatric mainstream here [in Israel] from the 1930s through the 1950s.

Jewish psychiatrists in Israel were not the only ones who tried to distinguish between the science of eugenics, which they held to be useful, and the Nazis’ application of it. What set the local experts apart was that they actually studied the foundations of the theory in Germany before immigrating to Palestine, directly from the scientists who supported using eugenics to forcibly sterilize mentally ill and physically disabled Germans — and subsequently to justify their murder. Within a few years, the German scientists were using the same justification for killing Jews.

Many of the Jewish psychiatrists subscribed to their German colleagues’ conception of the Jews as a race, relying on the theory that was developed in Europe, says Zalashik. However, upon their arrival in Palestine, they encountered Jews of different types and began to distinguish between the race of European Jews, and that of the Sephardi and Mizrahi Jews (of Middle Eastern and North African origin).

Thus, for example, psychiatrist Avraham Rabinovich, who worked in the Ezrat Nashim facility in Jerusalem and later managed a mental institution in Bnei Brak, drew a distinction in his patient reports from 1921-1928 between the general population, and Jews of Bukharan, Georgian and Persian descent, whom he referred to as “primitive races.”

In explaining why the latter were less affected by mental illness, he wrote: “Their consciousness, with its meager content, does not place any special demands on life, and it slavishly submits to the outward conditions, and for this reason, does not enter into confrontation and so gives rise to a relatively very small percentage of functional illnesses in the nervous system and in terms of mental illness in particular.”

The views of these psychiatrists meshed with the goals of the Zionist movement, which at the time propounded a policy of selective immigration.

“Eugenics was a part of the national philosophy of most of [the local] psychiatrists,” says Zalashik. “The theory was that a healthy nation was needed in order to fulfill the Zionist vision in Israel. There was a powerful economic aspect to this view of things – the idea being to prevent people who were perceived as a burden on society from bringing children into the world. And homosexuals and frigid women also fell into this category.”

Psychiatrist Kochinsky, for one, argued in 1938 in the journal Harefuah that the findings of a census of the mentally ill in Palestine should serve primarily as “a basis for methods to improve the race.”

Zalashik maintains that such outlooks, as well as other false and harmful assumptions upon which Israeli psychiatry was based in its early years, led to the adoption of inappropriate and sometimes cruel forms of treatment, whose effects on the mental health system in the country are still being felt today.

In her new book, Zalashik chronicles the history of the psychiatric community, which began to take shape in the 1930s with the arrival of dozens of Jewish psychiatrists from German-speaking countries following the Nazis’ rise to power. According to her research, at the end of 1933, there were only three psychiatrists working in this country; by the end of World War II, that number had grown to 70. These psychiatrists were influenced by the hypotheses and findings of extensive research conducted in the countries of their birth regarding mental disorders unique to Jews, which was part of the Germans’ attempt to explain “the Jewish problem” in biological and medical terms.

“Both Jewish and non-Jewish doctors were wont to think that Jews had a greater tendency to develop mental illness than others,” says Zalashik. “The debate was about whether this was because of race, or environmental factors: The Jews said that Jews suffer from mental illnesses because they endured hardship and pogroms, and live in cities where there is more stress and tension than in rural areas. The non-Jews reached the same conclusion, but based it on the argument that Jews were different biologically and genetically.”

Zalashik contends that the question of whether the basic premise is accurate is irrelevant to historians. “What’s relevant is that the Jewish minority, particularly in Germany, went from being considered a social problem to a medical problem.”

Upon immigrating to Israel, the Jewish psychiatrists did not give up the theories in which they had been educated; instead, they adapted them to the newfound situation.

Zalashik: “If, in Europe, the tendency to develop mental illness was said to attest to the Jews’ inferiority, then in Palestine it showed the superiority of the pioneers over the Jews from the Old Yishuv [pre-state community]: The psychiatrists said the pioneers came from civilization, and that civilized people suffer from more mental illness than people of the Old Yishuv who lived in a rural environment.”

The psychiatrists further maintained that the pioneers tended to develop mental illnesses due to the stress involved in migration and also because of their young age (20-30), known to be a prime period for mental disorders.

One of the main solutions proposed by the psychiatrists was social engineering of the Jewish public in Israel or, as they called it, “mental hygiene.” Up until his immigration to Israel in the 1930s, Martin Pappenheim, who ran the neurological department of the city hospital in Vienna from 1921-1923, represented the Austrian branch of the International League for Mental Hygiene – a movement founded in 1908 with the aim of reducing poverty, crime and morbidity by means of drastic preventive measures. In 1935, Pappenheim, together with Dr. Mordechai Brachiahu, founded the association’s branch in Palestine.

One of the main arguments in favor of eugenics was the economic benefit it would bring. According to Pappenheim, his association’s activity was intended to reduce “the unproductive costs of maintaining the unskilled … which burden the nation’s budget,” and to redirect resources to preserving the health of the working population.

Unwanted pregnancies

The recommendations of Pappenheim and his colleagues were partially implemented in the 1930s. In Tel Aviv and Jaffa, “advice stations” for Jews were set up to provide guidance to couples before and after marriage, so as to prevent unwanted pregnancies by those carrying “unhealthy” genetic baggage.

In 1942, Kochinsky gave a lecture on “population policy and psychopathology” at the second conference of the Neuro-Psychiatric Society. He told his audience that of the 200 people he’d treated at the Beit Strauss hygiene center in Tel Aviv, 48 percent had “mental illnesses” with a genetic component, and that these carriers ought not to bear children. These disorders included a whole spectrum of problems, ranging from suicidal tendencies to frigidity and sexual dysfunction. In wake of these “worrisome findings,” Kochinsky proposed that a nationwide census be conducted to chart the likelihood of the country’s inhabitants to develop mental illnesses, so that measures could be taken to fortify the Jewish race.

Psychiatrists were not the only ones tempted by the allure of eugenics; other doctors in the country, including senior health officials, also tried to adopt its methods. Among the most prominent of these figures during the Mandate was Dr. Yosef Meir, who served for 30 years as chairman of the Clalit health maintenance organization (Kfar Sava’s Meir Hospital is named for him). In 1934, in a front-page article in “Ha’em Vehayeled” (“Mother and Child”), a guide for parents put out by the HMO, Dr. Meir wrote the following:

“Who is entitled to bear children? The search for a correct answer to this question is the concern of eugenics, the science of improving the human race and protecting it from degeneration. This science is still young, but its positive results are already of major importance … Is it not our duty to ensure that our nation shall have sons who are healthy and whole in body and mind?” And he went on to write: “For us, eugenics – in general, and in particular for the sake of guarding against the transmission of hereditary illnesses – has even greater value than it does for other nations! … Doctors, aficionados of sport, and those active on the national scene must spread the idea: Do not have children if you are not certain that they will be healthy in body and mind!”

“There’s a difference between a regular clinic and a eugenic clinic of the kind that were established here,” Zalashik notes. “When you come to a regular clinic, the objective is to heal you or to provide some kind of means to ease your suffering. When you come to a eugenic clinic, there are other considerations at work: The caregiver is seeking to heal the Jewish people, to create people with the physical and emotional stamina to fulfill the national vision. Because prevention is a very important element, when a handicapped child was born, for example, they would try to convince the parents not to conceive again.”

Aside from such counseling for married couples, support was also provided for sterilization procedures for the mentally ill. Zalashik found a letter from Yehuda Nadibi, the Tel Aviv municipal secretary, to the chief medical officer of the Mandate government, asking him to have a mentally ill woman committed to the psychiatric hospital in Bethlehem – or else he would instruct that she be sterilized. The woman was hospitalized, but then left on a furlough and became pregnant. The social services department in the municipality complained about the financial expense that would be caused by the pregnancy, and asked why the hospital hadn’t sterilized her.

Selection committees

The German-Jewish psychiatrists were not unaware of the similarity between their recommendations and the Nazi policy that was implemented at the very same time. Kurt Levinstein even concluded a 1944 lecture with a quote from the German psychiatrist and geneticist Hans Luxenburger, who was involved in legislating eugenic methods in the Third Reich and sought to find scientific proof for the hereditary component of mental illness, in order to promote the government’s sterilization initiatives.

“A person in whom hereditary mental illness has not been prevented or cured,” quoted Levinstein, “presents just as great a danger to the race as a regular patient, at the height of his suffering … Eugenic prophylaxis is the only prophylaxis and the ideal prophylaxis for hereditary illnesses.”

Levinstein stressed that Luxenburger said these things before the Nazis came to power and, like his fellow Jewish psychiatrists, he sought to differentiate between the Nazi usage and the Zionist usage of eugenic theories. “[The Jewish psychiatrists] argued that it was good science of which the Nazis made evil use in creating a hierarchy of races and annihilating entire peoples,” says Zalashik. “They thought of it as an important and effective means of fortifying the nation’s health.”

The attempts to strengthen the Jewish race by means of controlling births continued after the founding of the state and into the 1950s. In August 1952, a decision was passed by the World Congress of Jewish Physicians to establish a scientific institute dedicated to issues of eugenics in Israel. The institute was never established; eugenic theories were beginning to be abandoned by then, once their basic premises had been proven false and perhaps also as a result of the increased growth and diversity of the psychiatric establishment.

Local Zionist institutions also sought to exert control over the Jewish public’s health by means of limitations on immigration. From 1918-1919, offices were opened in various countries, and screened those seeking to move to Palestine. In 1921, an immigration department was founded with the purpose of handling candidates for immigration until their arrival in this country. In the mid-1920s, medical selection committees were established in the immigration offices; in addition, examinations were conducted at the country’s ports and in the quarantine facilities run by the Mandatory health authorities.

This selection continued after the Nazis came to power. In late November 1933, Henrietta Szold, then chairwoman of the Youth Aliya department of the Jewish Agency, wrote to Dr. George Landauer, director of the Agency’s German division, asking him to oversee the medical examinations of immigration candidates at the Berlin office – since some Jews who’d received certificates had subsequently ended up dependent on Palestine’s welfare services due to health problems. Reports about several such cases were circulated among the three organizations involved in emigration from Germany: the Jewish National Committee, the United Committee for the Settlement of German Jews in Palestine (founded in 1932) and the German section of the Jewish Agency.

Selective immigration was officially halted with the enactment of the Law of Return in 1950, which recognized the right of every Jew to immigrate to Israel. But Zalashik asserts that traces of the eugenic viewpoint are still to be found within the Israeli medical system.

“Israel is a superpower in terms of pre-pregnancy tests and abortions,” she says. “Abortions are performed here on the slightest pretext, including [correctable] aesthetic flaws such as a cleft palate. The notion that there are some babies that shouldn’t be born is part of the eugenic philosophy.”

Eugenics wasn’t the only dubious theory the German-Jewish psychiatrists brought with them, Zalashik adds: They also adopted German psychiatry’s conception of trauma and its method of treating victims of emotional shock.

Many psychiatrists in the young state believed that the psyche of Jews was more resilient due to the persecution they endured throughout history. In 1957, Fishel Shneorson published an article in the journal Niv Harofeh, about the emotional fortitude of Holocaust survivors. He argued that there was a lower rate of mental illness among survivors who immigrated to Palestine/Israel than among those who settled elsewhere.

The theory, widely accepted by psychiatrists here at the time, was that the conditions in this country – the absence of anti-Semitism, combined with the survivors’ participation in fighting for and building the nation – had a salutary effect on their mental health. Because of this, psychiatrists tended to attribute a large portion of Holocaust survivors’ complaints to immigration difficulties and inter-familial issues, rather than to diagnose them as emotional problems and treat them accordingly.

The dismissive attitude toward the effect of the Holocaust experience is evident in the case of one Romanian-born Jew, who was admitted in 1955 to Jerusalem’s Talbieh Psychiatric Hospital to see whether he was suffering from a psychiatric problem. He was described as “possessing borderline intelligence, very weak social understanding and an infantile personality,” and diagnosed as suffering from depression, anxiety, insecurity and aggression.

Zalashik: “The therapists devoted three whole pages to the patient’s life history, from his childhood up to his hospitalization, but this was all they had to say about his wartime experience: ‘In 1941, during the war, the patient was taken to the labor camps and was separated from his family. In the camps he did not suffer from any illnesses. After his release from the concentration camps in 1945, he returned to Romania and learned that his entire family had been wiped out.'”

‘Compensation neurosis’

The psychiatrists’ attitude toward the survivors’ trauma took on added significance in 1952, with the signing of the reparations agreement between Germany and Israel. According to the law in Germany, survivors were entitled to seek compensation for damages caused them by the Nazi persecution. Israeli psychiatrists were asked to write professional opinions about the demands for compensation. Survivors who were not former citizens of Germany, or were not part of the German cultural milieu, were entitled to seek a disability pension from the Israeli Finance Ministry and from the National Insurance Institute, and medical opinions were required for this as well.

Zalashik concludes that instead of using this opportunity to take a closer look at the survivors’ psyches and recognize their mental anguish, the psychiatrists primarily saw themselves as the guardians of the state coffers, and were disinclined to acknowledge the psychological harm wrought by the Nazis. And when they did recognize it, they tended to assign the person in question a minimal level of disability.

Psychiatrist Kurt Blumenthal went so far as to claim that many survivors were just pretending to have mental problems, when he wrote in 1953 about “compensation neurosis” or “purposeful neurosis,” which was ostensibly characterized by an attempt to portray oneself as having suffered great damage in order to increase compensation one would receive. Psychiatrist Julius Baumetz, director of a Jerusalem mental health station, implored his colleagues to do their utmost to put an immediate end to such allegedly neurosis-driven demands, lest survivors’ conditions deteriorate to a state of “infantile dependence.”

“The Israeli psychiatrists betrayed their role when they decided to worry more about the state coffers than about their patients,” says Zalashik. “When people came to them complaining about nightmares, they told them they were making it up. One German psychiatrist I interviewed said that he was horrified by the opinions he received from Israeli therapists. He said they were so outdated and non-specific that they were harmful to the patients. The theories upon which they were based – i.e., that trauma does not cause any long-term change in personality – were already considered outmoded in Germany in those years.”

Zalashik says this atmosphere made it easier for the Health Ministry to decide that mentally ill Holocaust survivors should be treated in private psychiatric institutions instead of by the public health care system. Survivors were kept in these institutions for decades. Eventually, these facilities became hostels; to this day, they are home to about 700 Holocaust survivors.

Another reason this approach in treatment was adopted concerns the status of the psychiatrists themselves, Zalashik believes: “The ones who came from Germany had very different outlooks than that of the Eastern European Zionist establishment that controlled the health system. Many of them had not done a residency, and the medical establishment was not keen to absorb them. Instead of integrating them into the public psychiatric institutions, they let them open private institutions. Once the government discovered that keeping a patient in these institutions was cheaper than keeping him in the public health institutions, it encouraged their proliferation and treatment of the mentally disabled in those frameworks.”

Dr. Motti Mark, who headed the Health Ministry’s department of mental health services from 1991-1996 and from 1999-2001, worked to close down the private institutions and to transfer their occupants to appropriate government institutions, hostels or community treatment facilities. He becomes visibly emotional when relating how appalled he was when he first encountered them: “[The authorities] created a separate health system for mental patients. I discovered that there were places that they called hospitals, which were actually just like shelters you would find in the United States. These places sprang up outside the big cities wherever there was an abandoned barracks or prison, and they put the patients with the most severe distress there.

“In every abandoned location, the Health Ministry found external solutions, which were supposed to be like complete hospitals, but with an auxiliary doctor or neurologist, who tried to provide full treatment to people with a whole range of problems – anxiety, loneliness, post-traumatic depression – but also nutritional and intestinal problems. In 1991, in one such institution, I saw 30 or 40 people lying in one big room in very poor conditions. I didn’t know that such things existed in Israel.”

Threat of lobotomy

Zalashik, who today lives in New York, earned a bachelor’s degree in general history and sociology from Tel Aviv University. As a student, she also ran a club affiliated with the Hadash (socialist) movement in Tel Aviv. After completing a master’s degree in German history, she wrote her master’s thesis on the father of German psychiatry, Johann Christian Reil, and began researching the history of psychiatry in the United States. She came to research the subject for her current book after an Israeli friend, a psychiatric social worker, told her that nurses in the hospital where he works often threaten patients who annoy them by saying: “If you don’t behave nicely, we’ll give you a lobotomy.”

A lobotomy is a procedure in which a needle is inserted into the brain via the eye socket and the frontal lobes of the brain are destroyed. The method is based on the presumption that these lobes are the emotional centers of the nervous system, and their neutralizing dulls the emotional response that is troubling the mental patient.

Israeli practitioners continued to recommend insulin therapy for many years after its dangerous effects were documented, including some cases of mortality. While the use of insulin therapy was on the decline in most countries by the first half of the 1950s, it did not start to fade in Israel until the 1960s. In May 1952, for example, a doctor from Talbieh hospital praised insulin therapy, calling it “one of the most effective therapies in the spectrum of modern treatments for schizophrenia.” In 1970, nine private mental health institutions (nearly one-third of all those in Israel), were still using insulin therapy.

“Apparently, it is possible to experiment with electroshock, which costs less than insulin and can be done at the Ezrat Nashim Hospital in Jerusalem,” the woman wrote. “The treatment must last for three months and afterward there are two possibilities: Either we see that the patients are completely cured, or we see there is no remedy for them at all and transfer them to the hospital in Bnei Brak.”

Says Zalashik, “In the early stages, when a new therapy is adopted, there is tremendous enthusiasm and euphoria, and reports of a success rate of 90 percent or higher. Later on, the reports become more reserved, and the question is asked whether the therapy was really helping all the patients or only some. In the third stage, someone declares that these therapies are not working, and at the same time a new therapy arises.

“Some of these therapies were completely unjustified to begin with; the theory upon which insulin therapy was based was nonsense. Part of the justification to use them had to do with the status of the psychiatrists themselves within the medical profession: While doctors in other fields were presenting impressive achievements and discoveries, the psychiatrists were stuck with chronically ill patients who did not respond to any treatment.

Essentially, they knew very little about ‘their’ diseases, and were unable to show proof of success. They felt it was better to do something than to do nothing. Beyond that, some of the therapies raise serious ethical questions: A lobotomy irreversibly changes someone’s personality. This wasn’t just the wrong treatment. It was a radical move that turned people into zombies.”

Mark attributes the use of such treatment to the fact that Israeli psychiatry was lagging behind the rest of the world.

“Until the 1980s, I think that Israeli psychiatry was 10 or 20 years behind what was happening in the West,” he notes. “This derived, for one thing, from the language gap. The therapists of German origin implemented a European psychiatry which had disappeared after World War II, and they were unfamiliar with the therapeutic advances that occurred primarily in English-speaking countries. It wasn’t until the late 1980s or early 1990s that psychiatric treatment in Israel fell into line with standard practice in the rest of the world.”

The above article can be found at: Eugenics in Israel: Did Jews try to improve the human race too?

In 1948, Jewish Dr. Norbert Wiener, the author of Cybernetics, said: “…prefrontal lobotomy …has recently been having a certain vogue, probably not unconnected with the fact that it makes the custodial care of many patients easier. Let me remark in passing that killing them makes their custodial care still easier.”

Hey, Rev — When did they get to you?

Posted in Outing Liars with tags , , , , , , , , , , , on May 25, 2009 by The 800 Pound Gorilla

tedpikecapitolReverend Ted Pike of the National Prayer Network has done excellent work in the past exposing both Israeli criminality and the evil Talmudic teachings on which Israeli policy is based. Pike also deserves praise for his efforts in raising opposition to so-called “hate laws” crafted by the Jewish Anti-Defamation League (ADL) in order to stifle free speech and persecute dissenters.

It was with considerable disappointment, therefore, that the 800lb. Gorilla watched Pike’s recent video file, “Hate Law Jihad: Criminalizing Islam’s Critics,” in which the reverend makes the outrageous claim that Muslims represent the chief beneficiaries of current and pending “hate crimes” legislation.

The assertion is ludicrous on its face, as we all know that “hate laws” are the work of religion-hating Zionists, designed for use against their opponents — be they Christian, Muslim or otherwise.

So one has to wonder, Rev — when did they get to you?

As mentioned above, Ted Pike has done some admirable work in the past. His hour-long documentary “The Other Israel” is particularly worth watching as it covers several red-line issues, including the anti-gentile nature of the Talmud/Cabala; the Jewish hand behind the 1913 economic takeover of the United States and the 1917 Bolshevik Revolution in Russia; Jewish control over most political groups and radical movements in 20th century America; and Jewish control over US mass media. (Download it HERE )

In “The Other Israel,” Pike makes no bones about who’s really calling the shots, explicitly referring to the “Jewish domination of our [western] society.” At one point, he describes Jewish social and political domination in the US as “a demonically-empowered conspiracy.” Amen, reverend.

Yet regrettably, in his recent “Hate Law Jihad” video, Pike, for whatever reason, appears to have jumped aboard the anti-Islam bandwagon.

In the nine-minute presentation, he claims that sinister Muslim organizations — such as the Canadian Islamic Conference — represent the prime beneficiaries of current and future hate legislation. At one point, Pike even goes so far as to say that Muslim countries wield undue influence over decision-making at the United Nations.

“In the UN, Muslim groups on a much grander scale are attempting to end criticism of Islam worldwide,” he says. “The 56 Muslim nations dominating the General Assembly have repeatedly passed a symbolic resolution entitled ‘Combating Defamation of religion.’ Now they are pushing to make it a legally-binding and internationally-enforced Hate Crimes law against anyone who criticizes Islam.”

Just to clarify: Pike states that the United Nations — a Zionist world body founded (1945) for the express purpose of granting legitimacy to the otherwise-totally-illegitimate state of Israel (1948) — is in reality dominated by Muslims.

This reminds one of earlier absurdities by well-known disinformation merchants, such as Alex Jones’ claims that “the Arabs run Hollywood,” or speculation by Zionist apologist Israel Shamir (not to be confused with Israel Shahak) that “afro-Americans” are responsible for 9/11 .

Pike even goes so far as to compare Muslims with other “favored groups” protected under hate-crimes laws, including “homosexuals, adulterers, fornicators, Satanists and witches.” (One has to ask: when — especially within the context of the post-9/11 clash of civilizations — have Muslims ever been considered a “favored group” in the US, Canada or Europe?)

Pike does goes on, however, to identify the Jewish ADL as the chief architect of most current and pending hate legislation:

“In 1988, the Anti-Defamation League — a Jewish organization — sponsored a conference at New York’s prestigious Hofstra University. They began to craft a model anti-hate law for America,” he explains. “During the 1990s, the ADL convinced nearly 45 US states to adopt some version of its hate law.”

“In that same period, the ADL convinced more than a dozen governments in Europe, along with Australia and New Zealand, to establish hate-law bureaucracies. Yet the ADL’s primary goal in the US is to pass its Federal Hate Crimes Law…now in the house judiciary committee,” Pike adds. “This Orwellian legislation is very similar to the ADL’s Canadian Hate-Crimes Law, which took away free speech from Canada in 1971.”

Why, then, while conceding the Jewish origin of the “hate crimes” agenda, does Pike feel the need to portray Islam as a looming danger to our freedoms? The Islamic faith and Muslim peoples are, and continue to be, the victims of Zionist scheming, not its beneficiaries — and Ted Pike should know this.

Pike’s absurd claim does not represent his first transgression vis-à-vis the truth.

In another of his documentaries, “Why the Middle East Bleeds,” he cites Israeli criminality as a reason why “Al-Qaeda” attacked America on 9/11 — when he should know by now that most, if not all, recent acts of so-called “Islamic terrorism” have really been the work of Israeli false-flag operatives, including the 9/11 attacks. (For evidence of this, see Victor Thorn’s “9/11 Evil: Israel’s Central Role in the Attacks of September 11, 2001” and this concise document, entitled “The Muslims Didn’t Do It”.)

Is the reverend misinformed? Or is he purposely confusing the issue by creating destructive divisions between two faiths — Christianity and Islam — which, in reality, represent the most natural of allies in the fight against the Synagogue of Satan?

One thing’s for sure: with the window of opportunity for effective resistance narrowing daily, there simply isn’t time for this kind of misunderstanding and/or obfuscation. Who the enemy is — exactly — should be abundantly clear by now to anyone whose critical faculties are still intact.

Whether by accident or by design, Pike’s ludicrous assertions only serve to take fire off the enemy — which is, and has always been, criminal Zionism — and he should be called on it.

Rabbis go public with Talmudic Jesus hatred

Posted in Israel with tags , , , on May 1, 2009 by The 800 Pound Gorilla

talmud_hate_racism_cDo Jews Have a Jesus Problem?
The Jewish Daily Forward

April 29, 2009

The joke, if that’s what it is, goes like this: “You’ll have to forgive us Jews for being a little nervous. Two thousand years of Christian love have worn down our nerves.”

That says it all, doesn’t it? The scars of anti-Semitism and missionary activity, the pathos-drenched sense of humor, the contempt for Christianity — this is certainly how I regarded our local majority religion as I was growing up. When I was a child, Christianity was like the big, stupid bully: at once idiotic, and overwhelmingly powerful. Couldn’t they see how ridiculous their religion was? A virgin birth? Santa Claus? An Easter Bunny? A messiah who got killed, but actually died for our sins?

And yet, these were the people running our country, telling us which days we get off from school and which we don’t, and playing their insidious music every winter.

If the books the Forward receives for review are any indication, I am not alone in my neurosis about Yeshu ben Yoseph. Though nothing, it seems, will match the never-ending torrent of books about the Holocaust, these past few years have seen a small mountain of Jesus books arrive on my desk, most of them not worthy of review. Screeds about how Jesus got Judaism wrong, or how Christians got Jesus wrong, or how much better we are than they are — these are books my younger self would have written.

Surely, some of the Jesus fad is due to the success of David Klinghoffer’s 2005 book, “Why the Jews Rejected Jesus.” (Answer: We’re the chosen people — a nation, not universalists.) But I think a lot of it is also due to our increased confidence as an assimilated minority in the United States. Where once we could have been tortured or burned for not accepting Christ, now we can publish books criticizing him.

It was not always thus. Indeed, the texts discussed in the best book of the recent crop, Peter Schafer’s “Jesus in the Talmud,” were once considered so outrageous that they were self-censored from European editions of the Talmud. Not that the attempt succeeded: Christian authorities burned the Talmud anyway, and antisemitism continued unabated. But the censorship did succeed somewhat; these texts are practically unknown even today.

And they are still somewhat scandalous. What Schafer shows is that the rabbis of the Talmud knew the New Testament well enough to parody it and were concerned enough about the growth of the Jewish-Christian sect to condemn the testament. And they did so in unsparing terms.

The image of Jesus that one gets from the Talmud is that of an illicit, sex-crazed black magician who uses trickery to lead Israel astray. In BT Sanhedrin 103a, Jesus is depicted as a poor disciple who “spoiled his food,” which Schafer speculates may be a euphemism for sexual misconduct: “to eat the dish” being a recognized Talmudic euphemism known for the sex act itself. A later emendation adds that he “practiced magic and led Israel astray.” And the virgin birth is ridiculed as a cover-up of Jesus’ true parentage: His mother was an “illicit woman” (another Talmudic locution), perhaps even a prostitute.

Strong stuff — no wonder they don’t teach it in Sunday school. But fascinating, as well, as long as, of course, we don’t take it too seriously (which, doubtless, some Jews do). The texts Schafer adduces — all of them relatively late, dating to the third- or fourth-century C.E., suggesting a conscious effort to fight the upstart sect — show that the Talmudic rabbis did not reject Jesus for the noble reasons that Klinghoffer and his ilk suggest. At least according to these texts, they rejected him because they thought he was evil, or saw him as a threat.

The most notorious of all the “Jesus texts,” however, is BT Sanhedrin 43a, which describes the halachic procedure of Jesus’ trial and execution. This is notorious, of course, because for nearly 2,000 years, Christian authorities have been blaming the Jews for killing Jesus, even though the New Testament itself makes clear that it’s the Romans who actually did the deed. [This is, of course, false. The New Testament makes the Jews’ responsibility for Jesus’ death, and Pilate’s concomitant desire to avoid it, abundantly clear — 800]

Shockingly, however, the Talmud does not shirk responsibility for Jesus’ death. On the contrary, it says that he deserved it and that the Jews did it themselves. Jesus was, the text relates, a sorcerer, an idolater and a heretic who led Israel to idolatry. His conviction was entirely just, and his execution — stoning and then hanging — was carried out in strict accordance with rabbinic law.

Why would the Talmud make such a claim? Schafer speculates it is to undermine the Gospels’ account and empower the rabbis. In the Gospels’ account, the rabbis are tools, almost, of Rome. In the Talmud’s account, they are powerful — so powerful that they condemned the hero of the Christian sect to his brutal death. (Believe it or not, there are actually even more graphic texts, which Schafer includes in his book. Suffice to say, their gruesome account of hell puts even Dante to shame. But I’ll leave that out of this family newspaper.)

What’s fascinating about reading these texts together with Schafer’s careful and thorough commentary is that the ambivalence about Jesus, which I experienced as a young man, seems to be already in place back in the fourth century. On the one hand, Jesus is beneath contempt. On the other, he is dangerously powerful. These texts were written before the church became the most powerful force on Earth, but they wouldn’t be out of place among the books I chose not to include here.

Indeed, I’m sure that there are some readers who may have preferred these comments not be published at all. The texts in Schafer’s book are still dangerous. They still might incite violence against Jews. And they threaten decades of progress in Jewish-Christian relations.

One wonders when, if ever, we Jews will be able to heal from the trauma of Christian oppression [!!!] and actually learn from, while still differentiating ourselves from, Christian teaching and tradition. Along my own spiritual path, I’ve been amazed at how much I learn from the teachings of other traditions — Buddhism, Hinduism, Paganism, Sufism — yet how jittery I get when it comes to Christianity. Yes, like many Jews, I have an appreciation for the teachings of Jesus, and I even wrote my master’s thesis on Paul and the Talmud. But this isn’t enough. I want to understand Christ the way Christians do — not to become one of them, but in order to enrich my own religious life. I want to learn from them how to have a personal relationship with a personal, humanized, embodied God who cares, and who saves. I want to experience Jesus as a human being enlightened enough to see everyone as holy, even the impure, the leprous and the marginalized. And I want to follow his example, seeing all my fellow human beings and myself as sons and daughters of God.

Four years ago, I developed some of these thoughts in an essay in Zeek magazine. I playfully titled the piece “How I Finally Came to Accept Christ in My Heart,” explaining the irony in the first paragraph. At a conference where the magazines were for sale, someone saw that title, took the entire stack of magazines and threw it on the floor, proceeding to scream at the bookseller for selling missionary trash.

Well, I guess you’ll have to forgive us Jews for still being a little nervous…

The above article can be found at: Do Jews Have a Jesus Problem?

Rabbis go public with Talmudic Jesus hatred

Brooklyn assemblyman (and orthodox Jew) downplays Talmudic molestation claims

Posted in Etc., Media Watch with tags , , , on April 7, 2009 by The 800 Pound Gorilla

croglin_vampire_cHikind retreating on tough tactics against molesters
The Jewish Daily Forward

March 26, 2009

Assemblyman Dov Hikind of Brooklyn, a leading voice in the fight to end child sexual abuse in Orthodox communities, is backing down from some of his previous claims and backing away from one of his most confrontational stands against an alleged p-d-phile.

[While not stated in the article, it should be noted that Hikind himself is an Orthodox Jew — 800]

In an interview with the Forward, Hikind dramatically scaled down a previously reported estimate of the number of abuse cases he knew about. He also said he could not keep a pledge to force a prominent yeshiva to remove an alleged p-d-phile from its staff.

Hikind said that he adjusted his tactics in order to be most effective. “Some people want me to yell and scream; they want me to burn the town down. I know how to do that, but I would lose the war immediately,” Hikind said in his office in the Brooklyn neighborhood of Boro Park.

After Hikind first publicized the problem of child sexual abuse in religious communities on his weekly radio show, it was widely reported that he heard from 1,000 victims of past and current abuse. That figure was attributed to Hikind by The New York Times, the New York Post, the Forward and other Jewish media. [Note how the Forward openly refers to both the NY Times and the NY Post as “Jewish media” — 800]

But the real figure is about 100, Hikind told the Forward. He said the often repeated 1,000 number may have come from his speculation about the possible number of cases, given what he has heard from therapists who treat sexual abuse victims.

“I think what we were saying to everybody was, my God, the numbers must be astronomical,” Hikind said. “We never said a thousand. It keeps on getting repeated; anybody who talks to me, I actually tell them what the facts are.”

In the same interview, Hikind retreated from his previous position with regard to one of the Orthodox community’s most prominent alleged abusers — Rabbi Avrohom Reichman, formerly principal of, and currently a teacher at, the United Talmudical Academy, located in the Williamsburg section of Brooklyn. Reichman, the UTA and the Satmar Bungalow Colony summer camp are all named as defendants in a lawsuit filed by Joel Engelman, 23, who says that he was sexually abused by Reichman when he was 8 years old and that the school covered up the abuse.

Since Engelman went public with his allegations, both his family and Hikind have heard from others who say they were also victimized by Reichman. Last summer, following those revelations, Hikind vowed publicly that Reichman would not return to his teaching job in the fall of 2008.

But the accused rabbi is still teaching, and Hikind has not publicly pressed the issue further. The assemblyman told the Forward that his confrontation with Satmar leaders has been “a rather huge learning experience for me.” [One has to wonder what exactly Hikind “learned” to make him change his tune so completely — 800]

Hikind stated that he has “been extremely clear publicly that I believe Rabbi Reichman has done some terrible things, and he should be out. We tried a lot of things behind the scenes to get [Satmar leaders and school officials] to remove this guy, but at the end of the day, for whatever reason — and I think it has something to do with his family being very prominent and having a lot of money — they were not going to remove this guy willingly. Period. End of story.”

The UTA did not return a phone message seeking a response to the allegations.

Hikind said that he could have raised more of a ruckus — for example, by protesting in front of the school — but he believed that such tactics would ultimately hurt the cause by turning other Orthodox leaders against him, which in turn would discourage other victims from speaking out.

“I made a decision that for me to go to war with Satmar, war meaning going into the streets and fighting them publicly and protesting outside the school… it would just destroy everything I’m trying to do,” Hikind said. “I felt without doubt that I would jeopardize everything else that I’m doing. I’ve had to walk on eggs.”

Pearl Engelman, Joel’s mother, has lashed out at Hikind in the past. But at a recent public forum on child sexual abuse, she seemed more sad than angry with Hikind — though still furious at her son’s alleged molester. “The school is stronger than Dov Hikind,” she said quietly. She said people often ask her why Reichman is still teaching children.

“Honestly, I have no answer, and it needs to be asked of the community and the school that is harboring him,” she said, adding that many UTA parents don’t even know about the abuse allegations, despite widespread publicity. “Our community is so secluded that people actually don’t know the news.”

While he has been trying to work cooperatively with religious leaders, Hikind said he is supplying the district attorney’s office with the names of accused molesters. He steadfastly refuses to disclose the names of victims or to publicly name accused p-d-philes, but he said giving information about suspected molesters to the authorities is something different altogether.

“We have always worked with the DA,” Hikind said. “We don’t go out and publicize it, because that would destroy everything that I’m doing. But when we have situations where there’s a danger, we constantly give that information to the proper authorities.”

He would not disclose the number of names he has passed along to the district attorney, saying only that it was “many, many, many.” The Brooklyn district attorney’s office confirmed that Hikind has been sharing information, but the office declined to specify how many names the assemblyman has passed along. Overall, the D.A. now has 19 open cases involving allegations of sexual abuse in Orthodox communities in Brooklyn, said Jonah Bruno, a spokesman for Brooklyn District Attorney Charles Hynes.

Advocates for abuse survivors say they understand that Hikind has to tread cautiously, and they appreciate his efforts.

“The fact that 100 victims came forward is significant. Think about how hard it is for a survivor to come forward in the face of the stigma in their communities. These people are really courageous,” said Lonnie Soury, who is a spokesman for Survivors for Justice, a group of Jewish sexual abuse survivors.

Elliot Pasik, the attorney handling Engelman’s lawsuit, confirmed that Hikind has been communicating with law enforcement.

“People need to recognize that the sex abuse problem has been brewing in the Orthodox community for 30 years, and an overnight solution is simply not feasible,” said Pasik, president of the Jewish Board of Advocates for Children, a group he founded last year. “I understand there are advocates clamoring for Mr. Hikind to publicly release the names of the alleged molesters, but we shouldn’t pursue vigilantism…. There is a validity to the path Mr. Hikind has pursued.”

In addition to civil lawsuits and criminal investigations, the third front in the fight against sex abuse is unfolding in Albany, where lawmakers are considering two bills that could permanently change the way religious communities deal with sexual abuse.

One would require background checks and fingerprinting for all private school employees — something that is already mandated for public schools. Sponsored by Assemblyman Harvey Weisenberg and co-sponsored by Hikind, among others, the fingerprinting bill is awaiting a hearing in the Assembly education committee.

The second bill, sponsored by Assemblywoman Margaret Markey and also co-sponsored by Hikind, would extend the statute of limitations by five years for criminal and civil cases of child sex abuse and would create a one-year window during which people could sue over old cases of sexual abuse. That bill, which would expose churches, religious schools and synagogues to possible litigation from abuses stretching back many years, may get a vote in the Assembly in the next few weeks.

In the meantime, survivors of sexual abuse say they will continue to speak out, and Hikind says he will continue advocating on their behalf — in his own way.

The above article can be found at: Hikind Retreating On Tough Tactics Against Molesters

Brooklyn assemblyman (and orthodox Jew) downplays Talmudic molestation claims