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Thursday, August 23, 2012

Shorashim News Update From Jerusalem 138

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1)The Days Before Us
Moshe Kempinski
2) Torah and Thoreau
by Joseph Bornstein
Jack “Yehoshua” Berger ( A well known American Activist For Israel)
4) How -- and why -- Ahmadinejad and Netanyahu became equals
By Clifford D. May
5) Silence is Not an Option
by Suzanna Eibuszyc

1)The Days Before Us

Moshe Kempinski
The people of Israel and the world in general are entering into a very delicate and difficult phase of human existence. The menace of world wide terror and warfare looms just over the horizon. The people of Israel are particularly menaced as enemies gather around them in hostile preparedness. Egypt slowly and surreptitiously is rearming in the Sinai. Iran is feverishly racing towards nuclear capability. The Hamas in the south and the Hezbollah in the north are gnashing their teeth in hateful anticipation. Israel’s strongest ally is opting for electoral concerns over its commitment to help in Israel’s protection. Yet life continues in its slow and even pace.
There are those who look to all these signs and do nothing because they are frozen with apprehension . There are others who want to act and there are many others who are afraid to. There is also a growing number of people who are turning inward and upward. Yet amidst them all one senses an undeniable undercurrent of anxiety. This undercurrent is nurtured by the innate insecurity of mortal man. The world is becoming more erratic and mankind is beginning to feel more insignificant and as a result anxiety creeps in. To counter this it would be helpful to look at the words of the haftara that been appointed for these days.
Since Tisha B'av we are in the midst of reading the series of Haftarot called the "shiva d’nechemta" or the “Seven Haftarot of consolation” .Rabbi David Abudraham, in his commentary on Prayer called simply “Sefer Abudraham” explains that the order of the Haftarot actually represents a three-way dialogue between G-d, the prophet and the people of Israel. The words of these prophecies spoken By Isaiah were meant to comfort and give strength to a battered people suffering from oppression and exile. They were words spoken to a people in a bitter time of spiritual turmoil and backsliding. Yet they are words that would give hope and vision throughout thousands of years of exile. They are especially empowering in these days of the “end of Exile”.
In the first of those seven Haftarot ,HaShem tells the prophet to " Comfort ye, comfort ye My people, says your G-d. (Isaiah 40:1).
In the following Haftara the troubled nation refuses to be comforted. In fact in voices that echoes our own generation ,they cry out " But Zion said: HaShem has forsaken me, and HaShem has forgotten me.' (ibid 49:14).
In the next Haftara ,Hashem , understanding their pain, their wounds , and their lack of hope and speaks to their pain " O you afflicted, tossed with tempest, and not comforted, behold, I will set your stones in fair colors, and lay your foundations with sapphires.( ibid 54:11)
Then HaShem makes his powerful declaration; " I, even I, am He that redeems you" ( ibid 51:12 )
This declaration release the people into a new era of hope and we read in the following haftara " Sing, O barren one , you that did not bear , break forth into singing, and cry aloud, you that did not travail; for more are the children of the desolate than the children of the married wife, says HaShem "( ibid 54:1)
The prophet calls out in relief and joy as well in the next haftara ; " The spirit of HaShem G-D is upon me; because HaShem has anointed me to bring good tidings unto the humble ( ibid 60:1)
And finally we read "0 I will greatly rejoice in HaShem, my soul shall be joyful in my G-d; for He has clothed me with the garments of salvation, " ( ibid 61:10).
Those are powerful words and an uplifting message for a people wallowing in self doubt and anxiety. It is a message that has empowered and secured this people throughout generations of exile. As a result it is an even more important message for a time when exile begins to end.
When all is said and done the message that will make the change in every individual soul are the words spoken through His prophet so long ago. HaShem is reminding us today, as well, when facing a belligerent Iran and a non caring American President that “it is HaShem G-D who will cause victory and glory to spring forth before all the nations ( ibid 61:11)

2) Torah and Thoreau

by Joseph Bornstein (
My enthralling discovery that Henry David Thoreau’s ideas have their roots in Jewish consciousness.
Ever since my undergraduate days, I’ve had a deep appreciation for Henry David Thoreau. Of all the great thinkers, the works of Thoreau, one of the main intellectual architects of America’s Transcendental Movement of the 1800s, rang most true. He was a man who strove with vigor to live each day in wonder. He was willing to test his ideals in the flesh and blood of life, and to fight for his beliefs.
Thoreau’s philosophy offers an unequivocal appreciation that our physical reality has infinite depth and meaning, and that much of our life’s task is to engage and experience the physical as a gateway toward a more transcendental connection to reality.
Unlike Hedonism, it does not take physical pleasure as an end in itself, but limits the value of physical pleasure to being within the terms of a transcendent and infinite Truth. And unlike Asceticism, Transcendentalism does not reject all worldly enjoyment as a distraction from Truth, but rather understands that the physical is a necessary part of human experience that serves as the means through which we connect to a higher reality.
If this sounds familiar to you – it should. The resonances with Judaism are unmistakable, and it is not by accident that they appear. The main intellectual founders of the Transcendental Movement, Emerson and Thoreau, both graduated from Harvard Divinity School where they were students of the Torah (what they called the “Old” Testament).
Spending a year learning Torah at Aish HaTorah, I have a greater appreciation of these connections. It is enthralling to discover that Thoreau’s ideas have their roots in Jewish consciousness. It turns out I was studying Torah all along!
Here are three spectacular examples of parallels between Torah and Thoreau.
Interweaving of Thought and Action
“How vain it is to sit down to write when you have not yet stood up to live,”1 Thoreau wrote. He wasn’t just a philosopher; he was also an activist. During the Abolition Movement in the build up to the Civil War, he was an active participant in the Underground Railroad – frequently risking his life in order to help escaped slaves navigate through the forest at night. And when the United States waged war on Mexico to steal land, he protested and ultimately boycotted the U.S. government by refusing to pay taxes. When a friend paid his bail after being jailed for his activism, Thoreau was livid because it undermined the ultimate impact of his civil disobedience.
These are the actions of a man who did not merely intellectualize and pontificate. Indeed, he abhorred the intelligentsia. He understood that ideals must be rooted in action; we must stand-up and engage our beliefs.
Jews have recognized this truth since our inception as a people. Taking ideals and putting them into action is part of the spiritual DNA encoded in our very souls. It is no mistake that a startlingly disproportionate number of Jews are leaders in movements for social justice, have positions as non-profit heads, philanthropists, and activists. Legislating ideals into impassioned action is part of who we are.
Perhaps Ethics of the Fathers states it most succinctly citing Rabbi Chanina ben Dosa who used to say, “Anyone whose [good] deeds exceed his wisdom, his wisdom will endure; but anyone whose wisdom exceeds his [good] deeds, his wisdom will not endure.”2 In this passage Rabbi Chanina is emphasizing that wisdom unaccompanied by good deeds will necessarily deteriorate and that sustaining true wisdom requires real-life application.
Torah is not meant to be a one-dimensional intellectual endeavor. It is meant to be a Torat Chaim – a Living Torah – which calls upon us to transform both ourselves and the world through real change. The two come together. In Judaism, life is not solely about inward personal growth and it is not solely about external practical action. The marrow of life is attained through wrestling with the tension between the two, and synthesizing them.
Choose Life
In describing his two-year living experiment to establish a framework of life that would focus his efforts toward wholly pursuing the highest truth, Thoreau writes:
I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover I had not lived. I did not wish to live what was not life, living is so dear; nor did I wish to practice resignation [. . . .] I wanted to live deep and suck out all the marrow of life. 3
This passage challenges the reader to appreciate the fact that each moment of life presents the opportunity to connect to a transcendent reality. Thoreau offers the moral challenge to live awake and with an enduring pursuit toward truth. It is all too easy to allow “non-essential” facts of life to creep their way in and supplant the true life we wish to uphold. As Thoreau explains, “For the most part we allow only outlying and transient circumstances to make our occasions. They are in, in fact, the cause of our distraction.” Instead of becoming mired in hollow business, we must “live deep and suck out all the marrow of life.”
The ethic in this passage echoes the final speech from Moses to the Israelites when he says in the name of God:
For this commandment which I command you this day, is not concealed from you, nor is it far away. It is not in heaven, that you should say, ‘Who will go up to heaven for us and fetch it?’ [. . .] Rather, [this] thing is very close to you; it is in your mouth and in your heart, so that you can fulfill it. See – I have placed before you today the life and the good, and the death and the evil [. . . .] I have placed before you blessing and curse; and you shall choose life” (Deuteronomy, 30:11).
Both passages place us in a constant and direct relationship4 to truth, making it incumbent upon us that we strive to adhere to that reality. There is the overwhelming mandate to live with vigor and not get lost in falsity that is equivalent to a living death. Thoreau contends that “the mass of men lead lives of quiet desperation” because the majority of us have not dedicated ourselves to “choose life” – we do not abide by the truth we hold dear, and so we are, in a sense, not living to our greatest potential. For each of us, what it means to really choose life boils down to the most intimate and personal question possible. It is each person’s responsibility to determine if s/he is working whole-heartedly to grow and pursue truth.
We might ask ourselves such questions like: When we read the news are we genuinely seeking important facts, or are we following a routine and seeking distraction? When we sit down to a cup of coffee after a long day, are we using that time proactively or as an escape? Do we allow our lives to be focused on material and transient possessions, or do we focus on only the most important and meaningful aspects of life?
True Wealth
In his first chapter describing the proper structuring of one’s life, Thoreau discusses the problem of overemphasis on worldly gain:
What I have heard of Bramins sitting exposed to four fires and looking in the face of the sun. . . or chained for life at the foot of a tree; or measuring with their bodies, like caterpillars, the breadth of vast empires . . . – even these forms of conscious penance are hardly more incredible and astonishing than the scenes I daily witness. . . .
I see young men, my townsmen, whose misfortune is to have inherited farms, houses, barns, cattle and farming tools; for these are more easily acquired than got rid of . . . . But men labor under a mistake. The better part of man is soon ploughed into the soil for compost.
By drawing parallels between legendary acts of penance around the world and the townsmen’s toils to win luxury and comfort, Thoreau conveys the profound degree to which we become overtaken by the world of practical demands and financial success. He even goes as far as to call it a kind of slavery, writing, “[W]orst of all [is] when you are the slave-driver of yourself! Talk of the divinity in man! Look at the teamster on the highway. . . Does divinity stir within him? His highest duty to fodder and water his horses!”5
In providing his definition of true wealth, Thoreau advocates for a life of simplicity writing, “A man is rich in proportion to the number of things he can afford to leave alone” (79). He refers to the luxuries and comforts of life as “positive hindrances to the elevation of mankind”, noting that the great sages of history all lived humble and simple lives. The idea is that through simplicity, we are given the freedom and space to focus on what is truly important in life and to make those pursuits our real life priority.
This ethic is closely mirrored by Ethics of the Fathers when Ben Zoma is recorded as saying, “Who is the rich? He who is satisfied with his lot.”6 This pithy statement reminds us that true happiness is not to be found in money but in our appreciation of what we have. As it says in Ecclesiastes, “One who loves money will not be satisfied with money” (5:9).
The confusion that Ethics of the Fathers and Thoreau are warning against is the allure that worldly pleasures have upon us. Rather than using money as a tool to build the foundation for a good life, it is all too easy to treat money and the luxuries it affords as ends in themselves. The result is as described in Ecclesiastes that “one who has one hundred wants two hundred.” In other words, once we start to treat money as the goal, then the demands of physicality will never cease!
This message is especially important to us in our current era of consumerism where status and honor are often perceived as being gained through wealth and worldly achievement rather being based on the integrity of the actual person.
Before becoming an observant Jew and building my relationship to Reality through the framework of Judaism, these values presented by Thoreau rang true to me, but I always retained a certain reservation. Though I agreed with much of his philosophy and was inspired by his poetic style, one man’s personal philosophy was not something I could fully invest myself in. But upon discovering these ideals within the framework of my own heritage, that stretches back thousands of years to Sinai, a fundamental shift has taken place. These ideals now speak to me in a deeper way. My hesitation is gone and I can commit to striving to live-up to these ideals. These ethics are no longer just one man contemplating the good and the evil; they now carry the power of the spiritual heritage and ancestry to which I am inextricably connected.
1 Written August 1851, in his Journal, vol. 3, p. 378
2 Ethics of the Fathers 3:12
3 Thoreau, Henry David. Walden. Yale University Press, 2004. 88. Print.
4 In an echo of Moshe’s focus on Torah not being in Heaven but directly available to us, Thoreau further writes, “Nearest to all things is that power which fashions their being. Next to us the grandest laws are continually being executed. Next to us is [. . .] the [W]orkman whose work we are.”
5 Thoreau, Henry David. Walden. Yale University Press, 2004. 7. Print.
6 Ethics of the Fathers, 4:1


Jack “Yehoshua” Berger ( A well known American Activist For Israel)
“And you may say in your heart, “My strength and the might of my hand made me all this wealth. Then you shall remember Hashem, your G-d that it was He Who gave you strength to make wealth, in order to establish His covenant that He swore to your forefathers… (Deut. 8:17)
Hear O Israel today you cross the Jordan to drive out nations that are greater and mightier than you… But know today that Hashem, your G-d – He crosses before you…” (Deut. 9:1-3)”
Earlier this year a writer by the name of Peter Beinart wrote a somewhat controversial book called The Crisis of Zionism where as the left usually does,he took the side of Palestinian Authority / Hamas’ merry band of terrorists and with the usual leftist harangue, surprise surprise, he criticized Israel. Along the way, to gain a bit more notoriety, he got together with another left wing criticizer of Israel, Rabbi “Saving Israel” Gordis. It is almost comical to see these two characters in monologue together.
As Gordis expounds adnauseam at Holy Blossom Temple “… the truth is Peter there is a lot I agree with…we share the same liberal values…I share your same Zionist values… I share with you your deep concern abou the undemocratic nature of the young Israeli electorate… their naked hostility to Arabs…” and “I think Ovadia Yoseph is about as unsavory a Jewish person as G-d ever put on the face of the earth…”
Talk about lashon horah, but Danny was playing to his crowd…in a Reform Temple Ortho-bashing is a sure crowd pleaser.
Yes in the childish minds of these two who could doubt there would be a crisis in Zionism. Gordis, a Modern Orthodox rabbi, is respectful of Halacha. As a walkingtalking universalistic empathy machine he is respectful to all he meets, except it seems when it comes to his own Jewish heritage when he condescendingly uses the pejorative term of anti-Semites and Israel bashers “West Bank”, when referring to our Biblical homeland of Judea/Samaria. Gordis, the liberal proponent of all humanity, can’t stop his diatribe when referring in his derogatory manner to his fellow citizens of Israel as “settlers” .Ironically he does not appreciate “the dose of nuance” that living in Gilo with his wife and children, they are as much “settlers” to his “Palestinian” playmates as the other 6.4 million Jews who live in Israel, from the river to the sea.
But Gordis these days is busy. He is raising funds for a new liberal arts college for the Shalem Foundation. Just what Israel needs is another liberal, left-wing transplant institution (Jerusalem already has the Shalom Hartman Institute for all things liberal and left) from the failure of liberal decaying American Jewish life.
But more recently, Rabbi Danny teamed up with 40 remnants of the Israel Policy Forum(IPF) to write a letter of concern to the Prime Minister of
Israel, Bibi Netanyahu, regarding the conclusions of what was called the Levy Committee, three international legal scholars, including a former Israeli
Supreme Court Judge, who were asked to give their opinion on the legality of Jewish communal development in the areas of Judea/Samaria, also known in
our Torah as our Biblical homeland but to Israel despisers as the “West Bank”.
The land where Abraham bought the fields and a cave from Ephron the Hittite called Machpela, where King David began his reign as king of Israel, the land
Joshua crossed into, the land of our covenant, where Jews have lived continuously during our peoples 4000 year history. One should remember Tel
Aviv, a wonderful modern monument to the Israeli spirit is not mentioned once in the Torah nor is Herzliya, but we surely read that Abraham and David walked
the streets of Hevron, and Jacob fell asleep at a place called Bet El…Shilo, Shechem, Tekoa and many other places are mentioned in our Torah which I’m sure Rabbi Gordis must have read about on one Shabbat or another.
In the world of fact and not Arab propaganda, the Jewish connection to Judea/Samaria has been long settled based on the law of both G-d and man.
Take your pick… but Chamberlinesque appeasers just can’t seem to deal with it so when the Levy Committee came to the conclusion that…“the classical laws
of occupation as set out in the relevant international conventions cannot be considered applicable to…Israel’s presence in Judea and Samaria(the West
Bank)…” it was this sentence that was paraphrased and plastered on the headlines of Israeli newspapers and became a subject of debate in the
international media as well…“The panel argued that the Israeli presences in Judea and Samaria was sui generis because there was no previously
recognized sovereignty there when it was captured by the IDF in 1967. The Jordanian declaration of sovereignty in 1950 had been rejected by the Arab
states and the international community as a whole, except for Britain and Pakistan.
As the Levy Report points out, the Jewish people still had residual historical and legal rights…emanating from the British Mandate that were never cancelled, but rather were preserved by the U. N. Charter, under Article 80- the famous “Palestine Clause”… that was drafted to guarantee continuity with respect to Jewish rights won at the League of Nations.” (former Ambassador Dore Gold, A7/07-23-12). One for the good guys in the blue and white kippas! But the Gordis group of 40 were not pleased therefore the letter.
What is most interesting is Danny and the boys must have known they didn’t have a legal leg to stand on since their letter never mentions the legal conclusions of the committee’s report, but they based their letter in words of concern afraid of what the international community would say …we fear that if approved this report will place the two –state solution and the prestige of Israel as a democratic member of the international community, in peril…blah blah blah…Securing Israel’s future as a Jewish and democratic state requires diplomatic and political leadership, not legal maneuverings.
We recognize and regret that the Palestinian Authority has abdicated leadership by not returning to the negotiating table…but our great fear is
that the(truths of)the Levy Report will not strengthen Israel’s position in this conflict but rather add fuel to those who seek to delegitimize Israel’s
right to exist…blah blah blah…We are confident that with your deep understanding…you will ensure that adoption of this report does not take
place…Sincerely Danny and the 40 meraglim”- so much for strong American Jewish leadership. Their weakness can only continue to be an encouragement
for our enemies, for weakness has always been a provocation. What has been accomplished in the last 19 years since the appeaser’s
grand moment of “no more terror no more bloodshed” handshakes and photoops on the White House lawn called Oslo? The rebuilding of a terrorist
infrastructure in Ramallah and Gaza while over 1600 slaughtered Jews on buses,in pizza parlors, in discotheques, and at hotel seders, were obscenely called
“sacrifices for peace”.
These were the same cheerleaders who supported Israel’scowardly withdrawal from southern Lebanon that brought Hezbollah and war, the same cheerleaders that supported Israel’s disengagement from Gaza thatbrought Hamas missiles by the thousands and war. Zero for three doesn’t even get you to the minor leagues, but it’s tough to stop the” thick-wallets” when their egos are running full speed. The Levy Commission came to the determination based not on hysterical whining, obfuscation or pandering – but on the holy grail of international law as applied to other countries in similar situations – that Israel had every right to build in Judea/Samaria. Are thesecharacters saying that there should be one set of laws for all the other nations and another set of laws for Israel? If so they would qualify for a seat at the U. N.
My own opinion over the years has been based more closely on the 700 page legal treatise of Howard Grief, Esq., an international legal expert, entitled “The Legal Foundation and Borders of Israel Under International Law”,
since the basis of the original Palestine Mandate for the Homeland of the Jewishpeople was voted on and passed at San Remo in 1920. It resolved the borders of most of the countries in the Middle East after the demise of the Ottoman Empire. Unfortunately, in 1922, contrary to its powers under the mandate
Britain lopped off 78% of the Palestine Mandate creating the never existing country called Trans-Jordan with the understanding thereafter that the land west of the Jordan river would subsequently become the “reconstituted homeland of the Jewish people.” Again in 1948, Britain again betrayed its Mandate a war
broke out, armistice lines were created, but never were they to become agreed upon borders.
That the history is not recognized is perfidy… but then again I’m not a prestigious rabbi, nor have I written a book with the absurd title “If a Place Could Make you Cry”. The crisis today is with American Zionist leadership (the exception being Mort Klein of the ZOA). You can take the Jew out of the diaspora, but it’s harder to take the diaspora out of the Jew.
Over the last 64 years the United Nations which the letter-writers hold in such fear has been a pretty disgusting hell-hole of tyrants, murderers, thugs, extortionists and thieves…“Who seek to delegitimizing Israel’s right to exist”. May I remind them that that is what they have been trying to do for the last 64 years.
Now I know there may come a day when hell freezes over but our people have been around for 4000 years. We’ve seen many of our enemies come and go. We waited 2000 years to return to our promised land so even if some don’t like the fact of repopulating our Biblical homeland, we are a stiff-necked and
patient people and no institution will take our G-d given covenant from us this time. This crisis of American Zionist leadership, of the “thick-wallets”, reminds me of a story in the Torah.
Two years after the Israelites left Egypt it was time to enter the Land. Moses is told to pick 12 “men of distinction”, probably not much different than
the “machers du jour” and to scout the land. They journey through the land and come back with a report that the land is a good land, but ten of the twelve say the people in the land (the international community at the time) are too strong, – that they are giants, and because of the bad report of the ten, G-d is displeased and the Israelites would wander in the wilderness for 38 more years before entering the Promised Land. Yet it is their statement of fear that echoes today, “We were grasshoppers in our own eyes and therefore we were grasshoppers in their eyes.” (Num. 13:33)
If you don’t happen to believe in G-d, which seems to be the opinion of many non-Orthodox Jews in America today, in this case it is also the laws of
man that are on our side. No more two state delusions. No more “Auschwitz borders”. No more chirping from “thick-walleted machers” searching in their
paranoia for Jewish acceptance. Hazak, hazak venis ha zek…I’m sure Rabbi Danny can explain it to his 40 pen-pals. I only hope he taught it to his children.
We are a people with a miraculous heritage who have often faced difficult challenges but with G-d’s blessings and eternal love, we have persevered to
return to our Land given to our people in an eternal covenant. Stop chirping about what the international community will say… they’ll say it anyway.
Do you think the world won’t buy Israel’s next life-saving medical discovery or Israel’s next high-tech brainchild… and by the way… I’ve yet to
see an obituary that ends with a bank statement… make your grandchildren proud. Stand with Israel from the river to the sea. Am Yisroal Chai!.
Shabbat Shalom

4) How -- and why -- Ahmadinejad and Netanyahu became equals

By Clifford D. May
A veteran news reporter, foreign correspondent and editor for the New York Times and Newsweek makes sense of the absurd |
Iran or Israel: Which is more deserving of censure? On the one hand, as the French news agency Agence France-Presse reported last week, Iranian president Mahmoud Ahmadinejad is calling Israel “a cancerous tumor” that, he threatened, will “soon be excised.” He added: “The nations of the region will soon finish off the usurper Zionists. . . . With the grace of God and help of the nations, in the new Middle East there will be no trace of the Americans and Zionists.”
On the other hand, the AFP article goes on to say: “Israel has been employing its own invective against Iran and its leaders, invoking the image of Hitler and the Nazis on the eve of World War II and accusing Tehran of being bent on Israeli genocide.”
So let’s place these statements on the scale. Dehumanizing Israelis, likening them to a disease, vowing to exterminate them . . . well, that does sound a tad extreme. But the Israeli response . . . well, it is pretty darn insulting! And really, what is the basis for the Israeli charge?
Could it have anything to do with the fact that Ahmadinejad’s words are identical to those used by Nazi propagandists? For example, in 1941 Hitler ordered the excising of what he called “the Jewish cancer” from Germany. After that came the murder of six million European Jews — genocide.
Ahmadinejad also accused “Zionists” of having started World War I and World War II — just as Hitler blamed the Jews for these conflicts even as his troops were raping Czechoslovakia. Still, does that justify drawing a comparison between Iranian Islamists and German Nazis?
Logically, of course it does, but in AFP’s eyes, no. How to explain this departure from reality and morality? Several possibilities come to mind.
It could be that AFP reporters and editors are simply ignorant — that they have no idea what the Nazis said, believed, or did. I’m sure these journalists attended good schools (not everyone uses a word like “invective”), but perhaps they majored in 17th-century French literature and know nothing of modern history. The one lesson they have learned: It’s gauche, a faux pas, to call someone a Nazi, or to compare someone with Hitler — even when such a comparison is justified.
A second possibility: Multiculturalism requires moral equivalence — which means no Third World society can ever be described as in any way inferior to any Western society. So if Iranians are to be criticized for threatening to kill Israelis, then Israelis must be criticized for something.
A third explanation: To acknowledge that Iran’s rulers are akin to Nazis and are threatening genocide carries disagreeable policy implications. Among other things, it suggests that Iran’s rulers should, at all costs, be prevented from acquiring nuclear weapons. But anyone who says that risks being labeled a warmonger, a neoconservative, or something equally unfashionable.
There is this possibility, too: The AFP article expresses anti-Israelism and, perhaps, also, the most ancient and durable of biases. Don’t get me wrong: Not everyone who criticizes Israel is a Jew-hater. Not everyone who hates Israel is a Jew-hater. But all Jew-haters do criticize and hate Israel.
Revolutionary Islamists are candid in this regard. Hassan Nasrallah, the head of Hezbollah, Iran’s Lebanese-based terrorist organization, has said: “If we searched the entire world for a person more cowardly, despicable, weak and feeble in psyche, mind, ideology, and religion, we would not find anyone like the Jew. Notice I do not say the Israeli.” Nasrallah also has said that if all Jews gather in Israel, “it will save us the trouble of going after them worldwide.”
One final point that the good folks at AFP ought to understand: Any serious concept of free speech includes the right to insult and offend — to “employ invective.” But for leaders of a nation to incite genocide is a crime under international law — the same international law so beloved of the major media when they think it has application to Israel (or the United States).
The well-known international human-rights lawyer Irwin Cotler, a former Canadian minister of justice and attorney general, has been making a strenuous effort to remind Western leaders that there is a Genocide Convention that they have an obligation — legal, moral, and strategic — to enforce.
“The Iranian regime’s criminal incitement has been persistent, pervasive, and pernicious,” Cotler recently wrote. “In particular, this genocidal incitement has intensified and escalated in 2012, with the website of Supreme Leader Ali Khamenei declaring that there is religious ‘justification to kill all the Jews and annihilate Israel, and Iran must take the helm.’”
Despite that, Cotler points out, “not one State Party to the Genocide Convention has undertaken any of its mandated responsibilities to prevent and punish such incitement — an appalling example of the international community as bystander — reminding us also that genocide occurred not only because of cultures of hate, but because of crimes of indifference.”
Cotler’s words have so far fallen on deaf ears. True, the U.S. and some European nations have imposed painful economic sanctions on Iran. But inciting genocide is not among the reasons given. And on August 26, representatives of the so-called Non-Aligned Movement will be welcomed in Tehran. The new president of the NAM? Iran.
Some bold AFP reporter should ask the diplomats from those 120 nations if they are concerned about Iran’s genocidal incitement, troubled that the world’s leading state sponsor of terrorism may soon possess nuclear weapons, or distressed by Iran’s support of the Assad regime’s barbarism in Syria and its bloody repression of peaceful protestors inside Iran. Or are they more upset by Israelis “employing invective” in an attempt to call attention to these realities? These questions answer themselves. In that sense, Agence France-Presse is simply following the herd.
Clifford D. May is president of the Foundation for the Defense of Democracies, a policy institute focusing on terrorism. A veteran news reporter, foreign correspondent and editor (at The New York Times and other publications), he has covered stories in more than two dozen countries, including Iran, Pakistan, Sudan, Ethiopia, China, Uzbekistan, Northern Ireland and Russia. He is a frequent guest on national and international television and radio news programs, providing analysis and participating in debates on national security issues.

5) Silence is Not an Option

by Suzanna Eibuszyc
Born and raised in Poland, I assumed my mother’s Holocaust burden.
It is said that in every survivor’s family, one child is unconsciously chosen to be a “memorial candle,” to carry on the mourning and to dedicate his or her life to the memory of the Shoah. That child takes part in the parents’ emotional world, assumes the burden, and becomes the link between past and future. I realize now that my mother chose me to be that candle.
Suzanna Eibuszyc and her motherThe author (L) and her mother (R)
My mother was forever haunted by her loved one’s images. She saw them starved and frozen in the streets of the Warsaw ghetto. She saw them in the cattle cars that took them to the Treblinka death camp. She escaped Warsaw in order to save herself, only to be captured and enslaved by the brutal Stalinist regime. Surviving in the remote corners of Russia, extraordinary courage and the hope of reunion with her family, kept her alive. In 1946, almost a year after the war ended, she was allowed to leave Russia, forced to settle in southwestern Poland. Still hoping to be reunited with her lost siblings, she made her way to Warsaw – only to witness the city’s devastation and the annihilation of her family.
My mother never forgave herself for saving her own life and abandoning them to the horrible deaths that followed. She never stopped mourning.
My parents’ huge losses were more than I could fathom. In time I came to realize it is impossible to recover from such a tragedy. They carried on with their lives, but the Holocaust was being played out in their minds every day. Understanding this became crucial in my understanding of myself.
I grew up in Poland, in a home where my sister and I experienced my parents’ daily quirks. I sensed my mother’s abandonment and helplessness. I felt her fears and resignation. I lived with her rituals, where every crumb of bread was important, where fear of being cold was magnified, and where suspicion of others, and secretiveness and mistrust ruled everything she did. Her scars became my scars.
Growing up in these shadows made me a witness to what had happened. Sometimes I was sympathetic. Other times I was filled with contempt – angry and overwhelmed at being connected to my mother’s ongoing grief.
Exotic Adventures
I tried to understand how my parents’ family could just be gone, completely gone. My mother visibly mourned her five nieces and nephews, repeating often, with emotion, “So young and innocent. They should be among the living. They were all taken away and murdered.” I grieved with her.
And yet, I could not truly comprehend how her family was gone. I had never seen any photographs, concrete images that my mother once had an extended family. I was frightened, confused and ashamed that I did not believe my mother. In my heart I was sad, but in my mind I believed that her family had never existed.
I was also envious of my mother’s incredible adventures. Overwhelmed by the tragedy, I found that I could feel safe by focusing on her Russian stories. I loved the glimpses of hope and excitement that my imagination turned into exotic tales. I pictured her living in a foreign place, riding camels under the hot desert sun. I never imagined her sick or hungry. From those early childhood stories I decided I wanted to be like her, to travel and visit unusual and faraway places where she was heroic and a pillar of strength.
I also did not understand my mother’s fearful and anxious behavior. I remember her being especially tense during Christian and Jewish holidays. She seemed to want to make us invisible. This was a time to stay indoors, to be mistrustful, afraid of a possible mob mentality. The baffling, unexplained, anxious behavior only intensified the fear in my child’s imagination.
In Poland, where I grew up, people had a deeply rooted belief that Jews were responsible for killing Christ. Christmas and Easter were times of great fear for Jews. The Jewish holiday of Passover was a time of anxiety, too. The widespread rumor was that matzah was made with the blood of Christian children. It was not until I got to the United States and was in college that I learned that Jesus was a Jew who was crucified by the Romans. To this day I do not have any emotional attachment to holidays, but now at least I understand how this disconnection came about.
Begging for Mercy
My very first memory is the sensation of fear. The Holocaust left in its path a darkness and despair that enveloped the consciousness of both survivors and their children. I am convinced that the fear my mother experienced was passed on to me through the sinewy strands of chemical inheritance known as genes. I was born being afraid.
As a child I had an abnormal fear of people. When people came to our home I hid under the large kitchen table covered with a linen cloth that reached to the floor. I refused to come out until the guests departed.
When I was five years old, our town held army maneuvers in the city square right in front of our house. Although I understood they were just exercises for showing off the Polish army, I was traumatized. Was my over-sensitivity that day to the sharp sounds of gunfire and tanks rolling through the streets related to my mother surviving the bombing of Warsaw?
At age six, my mother took me to an art exhibit that had come to our town. The exhibit was a tribute to mothers and children who suffered during the war. The art showed SS soldiers ripping children from mothers’ arms and killing them. Mothers being killed. Mothers begging for mercy. My mother cried bitterly as we walked through the exhibit. I was overwhelmed both by her tears and because the art was frightening. When I think back to that day, I realize my mother probably thought I was too young to understand. Yet her tears were enough for me to absorb the horror of what was depicted.
The next morning I woke up hallucinating. SS soldiers were standing on each side of my bed. I was not allowed to move. If I did, they had orders to shoot me. I remained motionless, afraid to breathe until my mother came looking for me. I never burdened her with my terrifying waking dream, because I remembered how she cried that day.
At age seven I learned that being Jewish meant that I was different from my Polish friends. My first day of school began happily enough, but as I approached the school I was confronted by some classmates who proceeded to taunt me. “You are Jewish. Poland is not your country. Palestine is where you belong.” I didn’t understand. This was the first time I’d heard that my home was in Palestine. It also was the first time I realized that being Jewish and Polish could not coexist. The day that began so happily dragged on. I could not wait to run home.
I was crying as I opened our kitchen door. My mother sat with me by the kitchen window and explained what it meant to be Jewish. I remember the sadness in her voice and the tears in her eyes. But I kept thinking how our true homeland was in Palestine. My response was a simple one: “Let’s go where we belong.”
We would often go to the train station to say goodbye to friends leaving for Israel or America. Why not us? I was angry with my parents for their choice to stay behind. Only as an adult did I discover my parents’ secret why we did not leave Poland. My father had contracted tuberculosis in Saratov in 1940 and we were denied entry to other countries because of his illness. Even Israel would not accept him because of the advanced stage of tuberculosis. We could not leave until he died at age 49. My parents concealed the seriousness of his health. Only my sister, four years older than me, finally figured out the reason. I never did. I mostly saw them as weak, indecisive and helpless.
My father, Abram Ejbuszyc, was silent about his past. He never uttered a word about what happened to him during the war or even about his life before the war. I cannot help but wonder if this was a form of self-imposed punishment. My father detached himself and didn’t talk, as if afraid to make a close connection and lose loved ones again. He sought to contain his trauma within himself and spare his children. He lived behind a wall of silence. That was his shelter. He took his burden to the grave.
New Land
In New York, we each went in different directions, and the family that we had been in Poland disintegrated. Our lives became turbulent as our notions of how things should be collided. My mother worked in a factory. She got up at six in the morning and took the one-hour subway ride from the Bronx to Manhattan. With an address scribbled on a piece of paper, she managed to ask for directions and got to work and back home again. She was a fighter and a survivor. She was not going to succumb to her fears. She was determined to make the best life possible for herself. And so, at age 50, after working in a factory all day long, she enrolled in night school and soon became fluent in English. I watched her navigate through her new life, never giving up. She did not burden us with her fears and problems; those she buried deep inside. Two years later she was working in a bank.
I took classes at City College in the department of Jewish studies. One of my professors was the author and survivor Elie Wiesel. In those classes I realized the importance of my mother’s story. I persuaded her to write about her tragic life. My mother listened. She understood the importance of history and of remembering, not just with regard to the Holocaust but also for the Jewish legacy in Eastern Europe. She wrote her story in Polish. Yet I did not share those writings with her. Somehow we never had the time to journey and emerge together from her trauma as adults.
After I became an American citizen, I went back to Poland in 1972. I was still haunted by the memories of our departure from Poland when my mother was inconsolable. I had to return. I was looking for something, a piece of me I had left behind. I had a nostalgia for my homeland, and the belief that my father was calling me back to the tiny, overgrown Jewish cemetery where he was buried. The ghosts of my past were clamoring for some attention.
I traveled through Europe and Israel. I lived in the desert, under the hot sun, in a tent. By 1979 I moved to the West Coast, far away from my mother in New York. I saw her a few times a year and we talked on the phone every week. I often remembered how, as a child, all I ever wanted was to follow in my mother’s footsteps. I wanted to go to exotic and far away places. I turned her stories about surviving in Russia into heroic journeys. Traveling made me feel courageous like my mother. She passed down to me her pessimism about life, suspicion of others, and assumptions about everything turning out for the worst.
Traveling, however, put me in touch with my mother’s strengths. It temporarily wiped out the negative themes that played on in my mind. While on the road, surrounded by unusual, new places, I was happy and at home. At the same time I had an overwhelming fear of putting down roots. I did not want to have them severed as my mother had.
The trauma of loss, the disconnection from community, and my frightened family all influenced how I chose to live my life. Like other children of survivors, I developed a self-preservation defense. I built a wall around myself to protect me from my traumatic childhood. I was torn between letting go and staying connected. At times my mother’s gloom was too intense, but I continually found myself being pulled back into her world anyhow. My conscience would not allow anything else.
On the day of my mother’s death in 2006 I found a box containing the pages of her diary, covering 30 years of her life. In a thin, shaky handwriting she recalled heart-searing memories that began in Warsaw in 1917 and ended with WWII, her return to Poland after surviving throughout remote corners of Soviet Russia. When my mother died, I first contacted Elie Wiesel. He encouraged me to start translating the memoir and not be afraid of the journey ahead. We need to rescue stories like this from obscurity and share them with future generations. “We must bear witness,” he said. “Silence is not an option.”
I was now ready to confront the ghosts of my childhood. And ultimately I came to understand how growing up with the trauma of Holocaust was transmitted from my parents to me, their “memorial candle.”
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Please Say
 Yes to Abba Yahweh and His Laws.
It is written in the Koran:
‘1. Surah Al-Fatihah:
1. In the Name of Allah, the Most Beneficent, the Most Merciful.
2. All the praises and thanks are to Allah, the Lord of the 'Alamin (mankind, jinns and all that exists). 
3. The Most Beneficent, the Most Merciful.
4. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)
5. You (Alone) we worship, and You (Alone) we ask for help (for each and everything).
6. Guide us to the Straight Way
7. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians).

This is the 'start' in the Koran......
For more, what the Koran is teaching about: ‘Muslims Hate Jews, Christians all other faiths’ ‘Their Guide Book says to kill, behead and burn all non-believers’ click:
Index of The Quran (Satanic Verses of violence to us)
For more information about the development of these ‘Chaldean’ in our days go to our News-Blog:

Please read the Mitzvoth go to: Positive Commandments and the Negative Commandments), easy to read. It is very important to know them. I don’t ask you this to become a good Jew! But to learn who you really are. That you can find your real identity.  In a good understanding of the rest of The Scriptures. And that you understand that Rabbi Shaul is talking to a real Israel,

1Co 10:1  I do not want you to be without da'as (knowledge), Achim (brothers) b(in) 'Moshiach, that Avoteinu (our fore Fathers, you Yehudah and Ephraim! Nobody else.) all were under the anan (cloud),

(‘Achim (brothers) b(in)Moshiach are Yehudah and Ephraim who were all under the anan (cloud). The seed (literal) of Abraham, Yitzhak and Ya’acob) read it for yourself :)

Exo 13:21 And Yahweh went before them (Yehudah and Ephraim -Israel) by day in an ammud anan (‘Pillar of a cloud), to guide them haderech (the Way); and by lailah (night) in an ammud eish (‘Pillar of fire), to give them ohr (light); so they could travel yomam valailah (day or night);
Exo 13:22 He took not away the amud heanan (‘Pillar of a cloud) by day, nor the ammud haeish (‘Pillar of fire) by night, from before HaAm (the people, Yehudah and Ephraim) and passed through the sea.
Exo 14:22 And the Bnei Yisroel (Yehudah and Ephraim) then went into the middle of the yam (sea) upon the yabashah (dry land); and the mayim (waters) were a chomah (wall) unto them on their right, and on their left.
Exo 14:23 And the Egyptians pursued, and went in after them into the middle of the yam (sea), even kol sus (all horses) Pharaoh, his chariots, and his parash (rider).
Exo 14:24 So it came to pass, that when came the watch of the boker (morning), Yahweh looked down on the machaneh Mitzrayim (camp of Egypt) through the ammud eish (pillar of fire) and of the anan (cloud), and caused confusion over the machaneh Mitzrayim (camp of Egypt),
Exo 14:25 And turned awry their chariot wheels, that they drove them with difficulty; so that the Egyptians said, Let us flee from the presence of Yisroel (really when Yehudah and Ephraim where together, not like today); because Yahweh fighting for them against the Egyptians,
So let we further listen what Rabbi Shaul has really to say:)
1Co 10:2  And all into Moshe Rabbenu were given tevilah (a ‘mikwah’ immersed) in the anan (cloud) and in the sea,
1Co 10:3  And all of the same spiritual okhel (food) ate [SHEMOT 16:4,35; DEVARIM 8:3; TEHILLIM 78:24-29],
1Co 10:4  And all of the same spiritual drink drank, for they were drinking from a spiritual TZUR (Rock) following them [SHEMOT 17:6; BAMIDBAR 20:11; TEHILLIM 78:15; 105:41], and that TZUR was Moshiach (Yeshuah – Yeshuah Yahweh).

And now one of our neviim:

Hab 2:3  For the chazon (vision) is yet for a mo’ed (an appointed time); it speaks of HaKetz (the End), and does not lie; though it tarry, wait for him

Moshiach— see: Sanhedrin 97b, ‘It has been taught; R. Nathan said: This verse pierces and descends to the very abyss:
11 For the Vision is yet for an appointed time, but at the end it shall speak, and not lie: though he tarry, wait for him (Moshiach); because it will surely come, it will not tarry.12]; because he (Moshiach) will surely come, and will not tarry.

(11) Just as the bottom of an abyss cannot be reached, so is it impossible to grasp the full purport of this verse (Rashi).
Hab. II, 3.

Hab 2:4  Hinei (behold), his nashamah (soul) which is puffed up is not upright in him; but the tzaddik (righteous) shall live by his emunah (believe).

Through Moshiach, Yeshuah from Yahweh who give you emunah (believe)…..

Gen 15:6 And he believed in Yahweh; and He credited emunah (faith)] to him as tzedakah (righteousness).

Please read the whole book of HaNavi Habakuk?

The Koran teaches us that you have to die…….

 But, please Yudah (Jews) and Ephraim (most Christians) Listen to His Voice:
Hab 1:12  Art thou not mikedem 
 (‘everlasting’ also said of Moshiach, indicating Moshiach’s eternal divine nature: Dan 7:14  And there was given Him (Moshiach) dominion, and honor, and sovereignty, that all people, Goyim, tongues, should pey-lammed-chet. [1] (worship as deity) (see Dan 3:12, serve, reverence as deity Him (Moshiach). His dominion is an everlasting dominion, which shall not pass away, and His (Messianic) Kingdom that which shall not be destroyed.] see Michah 5:1[2];)  
Yahweh Elohai (my Elohim) Kedoshi (my Holy One)? We shall not die. Yahweh, Thou hast appointed them (these Chaldean) for mishpat (ordinance); O Tzur (Rock), Thou hast ordained them (these Chaldean) for reproof.
Maran Rabbeinu Yeshuah and Rabbeinu Shaul are teaching that you, Yehudah and Ephraim all Israel, come together to the same point as where you were when you said:

Deu 5:27 Go thou near, and hear all that Yahweh Eloheinu (our Elohim) shall say; and speak thou unto us all that Yahweh Eloheinu shall speak unto thee; and we will hear it, and do it.

But don’t ‘make’ from one of them Rabbeinu Yeshuah, Rabbeinu Shaul or Rabbeinu Mosheh another ‘mighty one’ but accept them in your live for what they really are….

Please take it serious what Abba Yahweh is telling us in:

Deu 18:15 Yahweh Eloheicha (your Elohim) will raise up unto thee a Navi (prophet) from among thee, of thy achim (bretheren), kamoni (like me..... 
 Exo 32:30  The next day Moshe said to the people, "You have committed a terrible sin. Now I will go up to Yahweh; maybe I will be able to atone for your sin."); unto him ye must listen;
Deu 18:16 According to all that thou desired of Yahweh Eloheicha (your Elohimin) Chorev (to be burnt dried up, ruined, wasted) in the Yom HaKahal (day of the congregation), saying, Let me not hear again the voice of Yahweh Elohav (your Elohim), neither let me see this eish hagedolah (‘great fire’) any more, that I die not.
Deu 18:17 And Yahweh said unto me, They have well-spoken that which they have spoken.
Deu 18:18 I will raise them up a Navi (prophet) from among their achim (brethren), like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him.
Joh 10:18  No one takes it from me, but I lay it down of my own accord. I have samchut (authority) to lay it down, and I have samchut to receive it again. This mitzvah I received from HaAv (the Father).
Deu 18:19 And it shall come to pass, that whosoever will not listen unto My words which he shall speak Bishmi (in My Name), I will require it of him.
Joh 8:28  Therefore, Rebbe, Melech HaMoshiach said to them, When you perform the hagbah (lifting up) of the Ben HaAdam, you will have da'as (knowledge) that Ani Hu [YESHAYAH 41:4; SHEMOT 3:14-16], and from myself I do nothing, but as HaAv (the Father) of me taught me, these things I speak.

Rebbe, Melech HaMoshiah Yeshuah – is Yeshuah Yahweh. Like it is said in:

Gen_49:18 I have waited for Thy Yeshuah (Salvation), Yahweh.
Exo_15:2 Yahweh is my oz and zimrah (song of praise), and He is become to me Yeshuah (salvation); He is Eli (my Elohim), and I will praise Him; Elohei Avi (the Elohim of my Father), and I will exalt Him.

And not a half-god, or another mighty-one who came between HaShem and us! (Not, ‘It Suph’!) I believe many of us (Jews and Ephraimites!) have to learn that!
 [1] Dictionary of the Talmud. M. Jastrow p. 1178 פלח

Please let us come together in Prayer (by singing/praying The Song of Moshe and The Song of The Lamb) and Teshuvah in the Love of Yeshuath YHWH. Yehudah, Ephraim and all 'the called out ones',
Until comes in fulfillment,

Zec 12:10 And I will pour upon the house of David (The whole House of Israel, Jews and Ephraim), and upon the inhabitants of Yerushalayim, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourned for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

Isa 11:13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehu
dah be cut off. Ephrayim shall not envy Yehudah, and Yehudah not trouble Ephrayim.
If you have a Prayer Request for yourself, family, friends, kehilah or the State of Israel. It can be brought to the Feet of The Mountain of Yahweh. (For Free) Click:
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