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Saturday, May 29, 2010

Professor Israel Shahak: Jewish History, Jewish Religion: - The Weight of Three Thousand Years - Part 8


Continued from part 7

Chapter 4


The Weight of History

A great deal of nonsense has been written in the attempt to provide a social or mystical interpretation of Jewry or Judaism 'as a whole'. This cannot be done, for the social structure of the Jewish people and the ideological structure of Judaism have changed profoundly through the ages. Four major phases can be distinguished:

(1) The phase of the ancient kingdoms of Israel and Judah, until the destruction the first Temple (587 BC) and the Babylonian exile. (Much of the Old Testament is concerned with this period, although most major books of the Old Testament, including the Pentateuch as we know it, were actually composed after that date.) Socially, these ancient Jewish kingdoms were quite similar to the neighboring kingdoms of Palestine and Syria; and - as a careful reading of the Prophets reveals - the similarity extended to the religious cults practiced by the great majority of the people. The ideas that were to become typical of later Judaism - including in particular ethnic segregationism and monotheistic exclusivism - were at this stage confined to small circles of priests and prophets, whose social influence depended on royal support, (2) The phase of the dual centers, Palestine and Mesopotamia, from the first 'Return from Babylon' (537 BC) until about AD 500. It is characterized by the existence of these two autonomous Jewish societies, both based primarily on agriculture, on which the 'Jewish religion', as previously elaborated in priestly and scribal circles, was imposed by the force and authority of the Persian empire. The Old Testament Book of Ezra contains an account of the activities of Ezra the priest, 'a ready scribe in the law of Moses', who was empowered by King Artaxerxes I of Persia to 'set magistrates and judges' over the Jews of Palestine, so that 'whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment: And in the Book of Neherniali - cupbearer to King Artaxerxes who was appointed Persian governor of Judea, with even greater powers - we see to what extent foreign (nowadays one would say 'imperialist') coercion was instrumental in imposing the Jewish religion, with lasting results. In both centers, Jewish autonomy persisted during most of this period and deviations from religious orthodoxy were repressed. Exceptions to this rule occurred when the religious aristocracy itself got 'infected' with Hellenistic ideas (from 300 to 166 BC and again under Herod the Great and his successors, from 50 BC to AD 70), or when it was split in reaction to new developments (for example, the division between the two great parties, the Pharisees and the Sadduceans, which emerged in about 140 BC). However, the moment any one party triumphed, it used the coercive machinery of the Jewish autonomy (or, for a short period, independence) to impose its own religious views on all the Jews in both centers. During most of this time, especially after the collapse of the Persian empire and until about AD 200, the Jews outside the two centers were free from Jewish religious coercion. Among the papyri preserved in Elephantine (in Upper Egypt) there is a letter dating from 419 BC containing the text of an edict by King Darius II of Persia which instructs the Jews of Egypt as to the details of the observance of Passover. But the Hellenistic kingdoms, the Roman Republic and early Roman Empire did not bother with such things. The freedom that Hellenistic Jews enjoyed outside Palestine allowed the creation of a Jewish literature written in Greek, which was subsequently rejected in toto by Judaism and whose remains were preserved by ChristianityThe very rise of Christianity was possible because of this relative freedom of the Jewish communities outside the two centers. The experience of the Apostle Paul is significant: in Corinth, when the local Jewish community accused Paul of heresy, the Roman governor Galho dismissed the case at once, refusing to be a 'judge of such matters'; but in Judea the governor Festus felt obliged to take legal cognizance of a purely religious internal Jewish dispute. This tolerance came to an end in about AD 200, when the Jewish religion, as meanwhile elaborated and evolved in Palestine, was imposed by the Roman authorities upon all the Jews of the Empire, (3) The phase which we have defined as classical Judaism and which will be discussed below, and (4) The modern phase, characterized by the breakdown of the totalitarian Jewish community and its power, and by attempts to reimpose it, of which Zionism is the most important. This phase begins in Holland in the 17th century, in France and Austria (excluding Hungary) in the late 18th century, in most other European countries in the middle of the 19th century, and in some Islamic countries in the 20th century. (The Jews of Yemen were still living in the medieval 'classical' phase in 1948). Something concerning these developments will be said later on.

Between the second phase and the third, that of classical Judaism, there is a gap of several centuries in which our present knowledge of Jews and Jewish society is very slight, and the scant information we do have is all derived from external (non-Jewish) sources. In the countries of Latin Christendom we have absolutely no Jewish literary records until the middle of the 10th century; internal Jewish information, mostly from religious literature, becomes more abundant only in the 11th and particularly the 12th century. Before that, we are wholly dependent first on Roman and then on Christian evidence. In the Islamic countries the information gap is not quite so big; still, very little is known about Jewish society before AD 800 and about the changes it must have undergone during the three preceding centuries.

Major Features of Classical Judaism

Let us therefore ignore those 'dark ages', and for the sake of convenience begin with the two centuries 1000-1200, for which abundant information is available from both internal and external sources on all the important Jewish centers, east and west. Classical Judaism, which is clearly discernible in this period, has undergone very few changes since then, and (in the guise of Orthodox Judaism) is still a powerful force today. How can that classical Judaism be characterized, and what are the social differences distinguishing it from earlier phases of Judaism? I believe that there are three such major features.

(1) Classical Jewish society has no peasants, and in this it differs profoundly from earlier Jewish societies in the two centers, Palestine and Mesopotamia. It is difficult for us, in modern times, to understand what this means. We have to make an effort to imagine what serfdom was like; the enormous difference in literacy, let alone education, between village and town throughout this period; the incomparably greater freedom enjoyed by all the small minority who were not peasants - in order to realize that during the whole of the classical period the Jews, in spite of all the persecutions to which they were subjected, formed an integral part of the privileged classes. Jewish historiography, especially in English, is misleading on this point inasmuch as it tends to focus on Jewish poverty and anti-Jewish discrimination. Both were real enough at times; but the poorest Jewish craftsman, peddler, land-lord's steward or petty cleric was immeasurably better off than a serf. This was particularly true in those European countries where serfdom persisted into the 19th century, whether in a partial or extreme form: Prussia, Austria (including Hungary), Poland and the Polish lands taken by Russia. And it is not without significance that, prior to the beginning of the great Jewish migration of modern times (around 1880), a large majority of all Jews were living in those areas and that their most important social function there was to mediate the oppression of the peasants on behalf of the nobility and the Crown. Everywhere, classical Judaism developed hatred and contempt for agriculture as an occupation and for peasants as a class, even more than for other Gentiles - a hatred of which I know no parallel in other societies. This is immediately apparent to anyone who is familiar with the Yiddish or Hebrew literature of the 19th and 20th centuries. Most east-European Jewish socialists (that is, members of exclusively or predominantly Jewish parties and factions) are guilty of never pointing out this fact; indeed, many were themselves tainted with a ferocious anti-peasant attitude inherited from classical Judaism. Of course, Zionist 'socialists' were the worst in this respect, but others, such as the Bund, were not much better. A typical example is their opposition to the formation of peasant co-operatives promoted by the Catholic clergy, on the ground that this was 'an act of antisemitism'. This attitude is by no means dead even now; it could be seen very clearly in the racist views held by many Jewish 'dissidents' in the USSR regarding the Russian people, and also in the lack of discussion of this background by so many Jewish socialists, such as Isaac Deutscher. The whole racist propaganda on the theme of the supposed superiority of Jewish morality and intellect (in which many Jewish socialists were prominent) is bound up with a lack of sensitivity for the suffering of that major part of humanity who were especially oppressed during the last thousand years - the peasants, (2) Classical Jewish society was particularly dependent on kings or on nobles with royal powers. In the next chapter we discuss various Jewish laws directed against Gentiles, and in particular laws which command Jews to revile Gentiles and refrain from praising them or their customs. These laws allow one and only one exception: a Gentile king, or a locally powerful magnate (in Hebrew paritz, in Yiddish pooretz). A king is praised and prayed for, and he is obeyed not only in most civil matters but also in some religious ones. As we shall see Jewish doctors, who are in general forbidden to save the lives of ordinary Gentiles on the Sabbath, are commanded to do their utmost in healing magnates and rulers; this partly explains why kings and noblemen, popes and bishops often employed Jewish physicians. But not only physicians. Jewish tax and customs collectors, or (in eastern Europe) bailiffs of manors could be depended upon to do their utmost for the king or baron, in a way that a Christian could not always be. The legal status of a Jewish community in the period of classical Judaism was normally based on a 'privilege' - a charter granted by a king or prince (or, in Poland after the 16th century, by a powerful nobleman) to the Jewish community and conferring on it the rights of autonomy - that is, investing the rabbis with the power to dictate to the other Jews. An important part of such privileges, going as far back as the late Roman Empire, is the creation of a Jewish clerical estate which, exactly like the Christian clergy in medieval times, is exempt from paying taxes to the sovereign and is allowed to impose taxes on the people under its control - the Jews - for its own benefit. It is interesting to note that this deal between the late Roman Empire and the rabbis antedates by at least one hundred years the very similar privileges granted by Constantine the Great and his successors to the Christian clergy. From about AD 200 until the early 5th century, the legal position of Jewry in the Roman Empire was as follows. A hereditary Jewish Patriarch (residing in Tiberias in Palestine) was recognized both as a high dignitary in the official hierarchy of the Empire and as supreme chief of all the Jews in the Empire. As a Roman official, the Patriarch was vir illustris, of the same high official class which included the consuls, the top military ommanders of the Empire and the chief ministers around the throne (the Sacred Consistory), and was out-ranked only by the imperial family. In fact, the Illustrious Patriarch (as he is invariably styled in imperial decrees) out-ranked the provincial governor of Palestine. Emperor Theodosius I, the Great, a pious and orthodox Christian, executed his governor of Palestine for insulting the Patriarch. At the same time, all the rabbis - who had to be designated by the Patriarch - were freed from the most oppressive Roman taxes and received many official privileges, such as exemption from serving on town councils (which was also one of the first privileges later granted to the Christian clergy). In addition, the Patriarch was empowered to tax the Jews and to discipline them by imposing fines, flogging and other punishments. He used this power in order to suppress Jewish heresies and (as we know from the Talmud) to persecute Jewish preachers who accused him of taxing the Jewish poor for his personal benefit. We know from Jewish sources that the tax-exempt rabbis used excommunication and other means within their power to enhance the religious hegemony of the Patriarch. We also hear, mostly indirectly, of the hate and scorn that many of the Jewish peasants and urban poor in Palestine had for the rabbis, as well as of the contempt of the rabbis for the Jewish poor (usually expressed as contempt for the 'ignorant'. Nevertheless, this typical colonial arrangement continued, as it was backed by the might of the Roman EmpireSimilar arrangements existed, within each country, during the whole period of classical Judaism. Their social effects on the Jewish communities differed, however, according to the size of each community. Where there were few Jews, there was normally little social differentiation within the community, which tended to be composed of rich and middle-class Jews, most of whom had considerable rabbinical-talmudic education. But in countries where the number of Jews increased and a big class of Jewish poor appeared, the same cleavage as the one described above manifested itself, and we observe the rabbinical class, in alliance with the Jewish rich, oppressing the Jewish poor in its own interest as well as in the interest of the state - that is, of the Crown and the nobility. This was, in particular, the situation in pre-1795 Poland. The specific circumstances of Polish Jewry will be outlined below. Here I only want to point out that because of the formation of a large Jewish community in that country, a deep cleavage between the Jewish upper class (the rabbis and the rich) and the Jewish masses developed there from the 18th century and continued throughout the 19th century. So long as the Jewish community had power over its members, the incipient revolts of the poor, who had to bear the main brunt of taxation, were suppressed by the combined force of the naked coercion of Jewish 'self-rule' and religious sanction. Because of all this, throughout the classical period (as well as in modern times) the rabbis were the most loyal, not to say Zealous, supporters of the powers that be; and the more reactionary the regime, the more rabbinical support it had, (3) The society of classical Judaism is in total opposition to the surrounding non-Jewish society, except the king or the nobles, when they take over the state. This is amply illustrated in Chapter 5. The consequences of these three social features, taken together, go a long way towards explaining the history of classical Jewish communities both in Christian and in Muslim countries.

The position of the Jews is particularly favorable under strong regimes which have retained a feudal character, and in which national consciousness, even at a rudimentary level, has not yet begun to develop. It is even more favorable in countries such as pre-1795 Poland or in the Iberian kingdoms before the latter half of the 15th century, where the formation of a nationally based powerful feudal monarchy was temporarily or permanently arrested. In fact, classical Judaism flourishes best under strong regimes which are dissociated from most classes in society, and in such regimes the Jews fulfill one of the functions of a middle class - but in a permanently dependent form. For this reason they are opposed not only by the peasantry (whose opposition is then unimportant, except for the occasional and rare popular revolt) but more importantly by the non-Jewish middle class (which was on the rise in Europe), and by the plebeian part of the clergy; and they are protected by the upper clergy and the nobility. But in those countries where, feudal anarchy having been curbed, the nobility enters into partnership with the king (and with at least part of the bourgeoisie) to rule the state, which assumes a national or protonational form, the position of the Jews deteriorates.

This general scheme, valid for Muslim and Christian countries alike, will now be illustrated briefly by a few examples.

England, France and Italy

Since the first period of Jewish residence in England was so brief, and coincided with the development of the English national feudal monarchy, this country can serve as the best illustration of the above scheme. Jews were brought over to England by William the Conqueror, as part of the French-speaking Norman ruling class, with the primary duty of granting loans to those lords, spiritual and temporal, who were otherwise unable to pay their feudal dues (which were particularly heavy in England and more rigorously exacted in that period than in any other European monarchy). Their greatest royal patron was Henry II, and the Magna Carta marked the beginning of their decline, which continued during the conflict of the barons with Henry III. The temporary resolution of this conflict by Edward I, with the formation of Parliament and of 'ordinary' and fixed taxation, was accompanied by the expulsion of the Jews.

Similarly, in France the Jews flourished during the formation of the strong feudal principalities in the 11th and 12th centuries, including the Royal Domain; and their best protector among the Capetian kings was Louis VII (1137-80). notwithstanding his deep and sincere Christian piety. At that time the Jews of France counted themselves as knights (in Hebrew, parashim) and the leading Jewish authority in France, Rabbenu Tam, warns them never to accept an invitation by a feudal lord to settle on his domain, unless they are accorded privileges similar to those of other knights. The decline in their position beings with Philip II Augustus, originator of the political and military alliance of the Crown with the rising urban commune movement, and plummets under Philip IV the Handsome, who convoked the first Estates General for the whole of France in order to gain support against the pope. The final xpulsion of Jews from the whole of France is closely bound up with the firm establishment of the Crown's rights of taxation and the national character of the monarchy.

Similar examples can be given from other European countries where Jews were living during that period. Reserving Christian Spain and Poland for a more detailed discussion, we remark that in Italy, where many city states had a republican form of power, the same regularity is discernible. Jews flourished especially in the Papal States, in the twin feudal kingdoms of Sicily and Naples (until their expulsion, on Spanish orders, circa 1500) and in the feudal enclaves of Piedmont. But in the great commercial and independent cities such as Florence  their number was small and their social role unimportant.

The Muslim World

The same general scheme applies to Jewish communities during the classical period in Muslim countries as well, except for the important fact that expulsion of Jews, being contrary to Islamic law, was virtually unknown there. (Medieval Catholic canon law, on the other hand, neither commands nor forbids such expulsion.)

Jewish communities flourished in the famous, but socially misinterpreted, Jewish Golden Age in Muslim countries under regimes which were particularly dissociated from the great majority of the people they ruled, and whose power rested on nothing but naked force and a mercenary army. The best example is Muslim Spain, where the very real Jewish Golden Age (of Hebrew poetry, grammar, philosophy etc) begins precisely with the fall of the Spanish Umayyad caliphate after the death of the de facto ruler, al-Mansur, in 1002, and the establishment of the numerous ta'ifa (faction) kingdoms, all based on naked force. The rise of the famous Jewish commander-in-chief and prime minister of the kingdom of Granada, Samuel the Chief (Shmu'el Hannagid, died 1056), who was also one of the greatest Hebrew poets of all ages, was based primarily on the fact that the kingdom which he served was a tyranny of a rather small Berber military force over the Arabic-speaking inhabitants. A similar situation obtained in the other ta'ifa Arab-Spanish kingdoms. The position of the Jews declined somewhat with the establishment of the Almoravid regime (in 1O86-9O) and became quite precarious under the strong and popular Almohad regime (after 1147) when, as a result of persecutions, the Jews migrated to the Christian Spanish kingdoms, where the power of the kings was still very slight.

Similar observations can be made regarding the states of the Muslim East. The first state in which the Jewish community reached a position of important political influence was the Fatimid empire, especially after the conquest of Egypt in 969, because it was based on the rule of an Isma'ili-shi'ite religious minority. The same phenomenon can be observed in the Seljuk states – based on feudal-type armies, mercenaries and, increasingly, on slave troops (mamluks) - and in their successor states. The favor of Saladin to the Jewish communities, first in Egypt, then in other parts of this expanding empire, was based not only on his real personal qualities of tolerance, charity and deep political wisdom, but equally on his rise to power as a rebellious commander of mercenaries freshly arrived in Egypt and then as  surper of the power of the dynasty which he and his father and uncle before him had served. But perhaps the best Islamic example is the state where the Jews' position was better than anywhere else in the East since the fall of the ancient Persian empire - the Ottoman empire, particullarly during its heyday in the 16th century 11 . As is well known, the Ottoman regime was based initially on the almost complete exclusion of the Turks themselves (not to mention other Muslims by birth from positions of political power and from the most important part of the army, the Janissary corps, both of which were manned by the sultan's Christian-born slaves, abducted in childhood and educated in special schools. Until the end of the 16th century no free-born Turk could become a Janissary or hold any important government office. In such a regime, the role of the Jews in their sphere was quite analogous to that of the Janissaries in theirs. Thus the position of the Jews was best under a regime which was politically most dissociated from the peoples it ruled. With the admission of the Turks themselves (as well as some other Muslim peoples, such as the Albanians) to the ruling class of the Ottoman empire, the position of the Jews declines. However, this decline was not very sharp, because of the continuing arbitrariness and non- national character of the Ottoman regime.

This point is very important, in my opinion, because the relatively good situation of Jews under Islam in general, and under certain Islamic regimes in particular, is used by many Palestinian and other Arab propagandists in a very ignorant, albeit perhaps well-meaning, way. First, they generalize and reduce serious questions of politics and history to mere slogans. Granted that the position of Jews was, on average, much better under Islam than under Christianity - the important question to assk is, under what regimes was it better or worse? We have seen where such an analysis leads.

But, secondly and more importantly: in a pre-modern state, a 'better' position of the Jewish community normally entailed a greater degree of tyranny exercised within this community by the rabbis against other Jews. To give one example: certainly, the figure of Saladin is one which, considering his period, inspires profound respect. But together with this respect, for one cannot forget that the enhanced privileges he granted to the Jewish community in Egypt and his appointment of Maimonides as their Chief (Nagid) immediately unleashed severe religious persecution of Jewish 'sinners' by the rabbis. For instance, Jewish 'priests' (supposed descendants of the ancient priests who had served in the Temple) are forbidden to marry not only prostitutes 12 but also divorcees. This latter prohibition, which has always caused difficulties, was infringed during the anarchy under the last Fatimid rulers (circa 113080) by such 'priests' who, contrary to Jewish religious law, were married to Jewish divorcees in Islamic courts (which are nominally empowered to marry non-Muslims. The greater tolerance towards 'the Jews' instituted by Saladin upon his accession to power enabled Maimonides to issue orders to the rabbinical courts in Egypt to seize all Jews who had gone through such forbidden marriages and have them flogged until they 'agreed' to divorce their wives. Similarly, in the Ottoman empire the powers of the rabbinical courts were very great and consequently most pernicious. Therefore the position of Jews in Muslim countries in the past should never be used as a political argument in contemporary (or future) contexts.

Christian Spain

I have left to the last a discussion of the two countries where the position of the Jewish community and the internal development of classical Judaism were most important - Christian Spain (or rather the Iberian peninsula, including Portugal) and pre-1795 Poland.)

Politically, the position of Jews in the Christian Spanish kingdoms was the highest ever  attained by Jews in any country (except some of the ta'ifas and under the Fatimids) before the 19th century. Many Jews served officially as Treasurers General to the kings of Castile, regional and general tax collectors, diplomats (representing their king in foreign courts, both Muslim and Christian, even outside Spain), courtiers and advisers to rulers and great noblemen. And in no other country except Poland did the Jewish community wield such great legal powers over the Jews or used them so widely and publicly, including the power to inflict capital punishment. From the 11th century the persecution of Karaites (a heretical Jewish sect) by flogging them to death if unrepentant was common in Castile. Jewish women who cohabited with Gentiles had their noses cut off by rabbis who explained that 'in this way she will lose her beauty and her non-Jewish lover will come to hate her'. Jews who had the effrontery to attack a rabbinical judge had their hands cut off. Adulterers were imprisoned, after being made to run the gauntlet through the Jewish quarter. In religious disputes, those thought to be heretics had their tongues cut out. Historically, all this was associated with feudal anarchy and with the attempt of a few 'strong' kings to rule through sheer force, disregarding the parliamentary institutions, the Cortes, which had already come into  existence. In this struggle, not only the political and financial power of the Jews but also their military power (at least in the most important kingdom, Castile) was very significant. One example will suffice: both feudal mis-government and Jewish political influence in Castile reached their peak under Pedro I, justly nick-named the Cruel. The Jewish communities of Toledo, Burgos and many other cities served practically as his garrisons in the long civil war between him and his half-brother, Henry of Trastamara, who after his victory became Henry II (1369~79). The same Pedro I gave the Jews of Castile the right to establish a country-wide inquisition against Jewish religious deviants – more than one hundred years before the establishment of the more famous Catholic Holy Inquisition.

As in other western European countries, the gradual emergence of national consciousness around the monarchy, which began under the house of Trastamara and after ups and downs reached a culmination under the Catholic Kings Ferdinand and Isabella, was accompanied first by a decline in the position of the Jews, then by popular movements and pressures against them and finally by their expulsion. On the whole the Jews were defended by the nobility and upper clergy. It was the more plebeian sections of the church, particularly the mendicant orders, involved in the life of the lower classes, which were hostile to them. The great enemies of the Jews, Torquemada and Cardinal Ximenes, were also great reformers of the Spanish church, making it much less corrupt and much more dependent on the monarchy instead of being the preserve of the feudal aristocracy.

Poland

The old pre-1795 Poland - a feudal republic with an ellective king- is a converse example; it illustrates how before the advent of the modern state the position of the Jews was socially most important, and their internal autonomy greatest, under a regime which was completely retarded to the point of utter degeneracy.

Due to many causes, medieval Poland lagged in its development behind countries like England and France; a strong feudal-type monarchy – yet without any parliamentary institutions - was formed there only in the 14th century, especially under Casimir the Great. Immediately after his death, changes of dynasty and other factors led to a very rapid development of the power of the noble magnates, then also of the petty nobility, so that by 1572 the process of reduction of the king to a figure head and exclusion of all other non-noble estates from political power was virtually complete. In the following two hundred years, the lack of government turned into an acknowledged anarchy, to the point where a court decision in a case affecting a nobleman was only a legal license to wage a private war to enforce the verdict (for there was no other way to enforce it) and where feuds between great noble houses in the 18th century involved private armies numbering tens of thousands, much larger than the derisory forces of the official army of the Republic.

This process was accompanied by a debasement in the position of the Polish peasants (who had been free in the early Middle Ages) to the point of utter serfdom, hardly distinguishable from outright slavery and certainly the worst in Europe. The desire of noblemen in neighboring countries to enjoy the power of the Polish pan over his peasants (including the power of life and death without any right of appeal) was instrumental in the territorial expansion of Poland. The situation in the 'eastern' lands of Poland (Byelorussia and the Ukraine) - colonized and settled by newly enserfed peasants - was worst of all.

A small number of Jews (albeit in important positions) had apparently been living in Poland since the creation of the Polish state. A significant Jewish immigration into that country began in the 13th century and increased under Casimir the Great, with the decline in the Jewish position in western and then in central Europe. Not very much is known about Polish Jewry in that period. But with the decline of the monarchy in the 16th century - particularly under Sigismund I the Old (150645) and his son Sigismund II Augustus - Polish Jewry burst into social and political prominence accompanied, as usual, with a much greater degree of autonomy. It was at this time that Poland's Jews were granted their greatest privileges, culminating in the establishment of the famous Committee of Four Lands, a very effective autonomous Jewish organ of rule and jurisdiction over all the Jews in Poland's four divisions. One of its many important functions was to collect all the taxes from Jews all over the country, deducting part of the yield for its own use and for the use of local Jewish communities, and passing the rest on to the state treasury.

What was the social role of Polish Jewry from the beginning of the 16th century until 1795 ? With the decline of royal power, the king's usual role in relation to the Jews was rapidly taken over by the nobility - with lasting and tragic results both for the Jews themselves and for the common people of the Polish republic. All over Poland the nobles used Jews as their agents to undermine the commercial power of the Royal Towns, which were weak in any case. Alone among the countries of western Christendom, in Poland a nobleman's property inside a Royal Town was exempt from the town's laws and guild regulations. In most cases the nobles settled their Jewish clients in such properties, thus giving rise to a lasting conflict. The Jews were usually 'victorious', in the sense that the towns could neither subjugate nor drive them off; but in the frequent popular riots Jewish lives (and, even more, Jewish property) were lost. The nobles still got the profits. Similar or worse consequences followed from the frequent use of Jews as commercial agents of noblemen: they won exemption from most Polish tolls and tariffs, to the loss of the native bourgeoisie.

But the most lasting and tragic results occurred in the eastern provinces of Poland - roughly, the area east of the present border, including almost the whole of the present Ukraine and reaching up to the Great-Russian language frontier. (Until 1667 the Polish border was far east of the Dnieper, so that Poltava, for example, was inside Poland.) In those wide territories there were hardly any Royal Towns. The towns were established by nobles and belonged to them - and they were settled almost exclusively by Jews. Until 1939, the population of many Polish towns east of the river Bug was at least 90 per cent Jewish, and this demographic phenomenon was even more pronounced in that area of Tsarist Russia annexed from Poland and known as the Jewish Pale. Outside the towns very many Jews throughout Poland, but especially in the east, were employed as the direct supervisors and oppressors of the enserfed peasantry - as bailiffs of whole manors (invested with the landlord's full coercive powers) or as lessees of particular feudal monopolies such as the corn mill, the liquor still and public house (with the right of armed search of peasant houses for illicit stills) or the bakery, and as collectors of customary feudal dues of all kinds. In short, in eastern Poland, under the rule of the nobles (and of the feudalized church, formed exclusively from the nobility) the Jews were both the immediate exploiters of the peasantry and virtually the only town-dwellers.

No doubt, most of the profit they extracted from the peasants was passed on to the landlords, in one way or another. No doubt, the oppression and subjugation of the Jews by the nobles were severe, and the historical record tells many a harrowing tale of the hardship and humiliation inflicted by noblemen on 'their' Jews. But, as we have remarked, the peasants suffered worse oppression at the hands of both landlords and Jews; and one may assume that, except in times of peasant uprisings, the full weight of the Jewish religious laws against Gentiles fell upon the peasants. As will be seen in the next chapter, these laws are suspended or mitigated in cases where it is feared that they might arouse dangerous hostility towards Jews; but the hostility of the peasants could be disregarded as ineffectual so long as the Jewish bailiff could shelter under the 'peace' of a great lord. The situation stagnated until the advent of the modern state, by which time Poland had been dismembered. Therefore Poland was the only big country in western Christendom from which the Jews were never expelled. A new middle class could not arise out of the utterly enslaved peasantry; and the old bourgeoisie was geographically limited and commercially weak, and therefore powerless. Overall, matters got steadily worse, but without any substantial change.

Internal conditions within the Jewish community moved in a similar course. In the period 1500-1795, one of the most superstition-ridden in the history of Judaism, Polish Jewry was the most superstitious and fanatic of all Jewish communities. The considerable power of the Jewish autonomy was used increasingly to stifle all original or innovative thought, to promote the most shameless exploitation of the Jewish poor by the Jewish rich in alliance with the rabbis, and to justify~ the Jews' role in the oppression of the peasants in the service of the nobles. Here, too, there was no way out except by liberation from the outside. Pre-1795 Poland, where the social role of the Jews was more important than in any other classical diaspora, illustrates better than any other country the bankruptcy of classical Judaism.


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Satanic


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https://www.youtube.com/watch?v=M9Sdkps0Quo

I AM ISRAEL

WHAT BASTARDS DO

ISRAELI CHILDREN ARE BORN TO KILL
https://www.youtube.com/watch?v=wauC20dznCo 

BB: Video Clips

BB: Video Clips

BB: Importand Vids

Click link under image for playlist

Noam Chomsky
Norman Fenkelstein
Shalomo Sand



Helen Thomas
John Pilger
David Duke

BB: USA and ISRAEL HYPOCRISY

Click link below to watch video
 USA/Israel Hypocricy


SEX, LIES, IRAN, ISRAEL AND WIKILEAKS

BB: Slideshows

BB: Slideshows

BB: Poetry and Fiction - Click on picture

BB: Quotes from the TALMUD

BB: Quotes from the TALMUD
Talmudic quoutes

BB: Talmudic Quotes


CLAIM 01: "A pregnant non-Jew is no better
than a pregnant animal.
"
Coschen hamischpat 405.


RESPONSE: The above quote is a wrong inference from a fiscal law in Shulchan Oruch, Choshen Mishpat 405.3, that relates to times when slavery was a standard and accepted practice across the world.

BLOGGER: Response is BS. Even during the time mentioned above, the quote of Talmud, which is supposed to be a holy book, should not be as it is.

CLAIM 02: "It is permitted to take the body and the life of a Gentile." Sepher ikkarim III c 25.


RESPONSE: This is a misquotation. Rabbi Yosef Albo (the author) was asked by a Christian thinker about seeming injustice of the laws of Judaism dealing with charging interest on a loan. (According to Deuteronomy 23:20 and 23:21, a Jew is not allowed to lend with interest to another Jew, but may do so to a Gentile).

R. Albo answers: The "Gentile" or "heathen" in the above passage refers to idolater, who refuses to keep seven Noahide laws. The laws are universal for all mankind: A) prohibition of idolatry, B) prohibition of blasphemy, C) prohibition of murder, D) prohibition of immorality and promiscuity, E) prohibition of theft, F) establishment of judicial system, G) prohibition of cruelty to animals.

Such a person, who does not respect other's rights, places himself apart from human community and therefore can expect to be treated according to his own rules. He is a threat to everyone around and hence if somebody kills him, that person is not charged. On the contrary, even according to non-Jewish philosophers in those days (14th and 15th century, Spain), as R Albo brings, such a person should be killed. So it is regarding money matters: the prohibition of taking interest, that applies to everybody, including a non-Jew who keeps the Noahide laws (as R. Albo mentions a few sentences earlier), do not apply to him.

BLOGGER: What a crackpot full of steaming shit. First, an idolater is not obliged to follow the Nohide laws. Second, even if he is, but violates them all or part thereof, he does not deserve to be killed by someone. Third, one can not just kill someone who has a different belief. Anybody is free to believe in whatever he wants as far as no harm is
done to those living around him when the belief is carried out into action.

CLAIM 03: "It is the law to kill anyone who denies the Torah. The Christians belong to the denying ones of the
Torah.
" Coschen hamischpat 425 Hagah 425.


RESPONSE: This is from the Shulcan Aruch and applies to killing Jewish heretics. The following line in this passage is that this law does not apply to anyone non-Jewish and it is forbidden to harm any gentile. The Jewish heretics are people which are a potential cause of harm and trouble to the Jewish nation. The penalty is designed to demonstrate the severity with which heretical views were considered, rather than a practical penalty as such penalties were rarely imposed. E.S./David S. Maddison.

BLOGGER: The quote says, “anyone who denies the Torah”, then immediately followed by, “The Christians belong to the denying ones of the Torah.” I cannot find any reference to Jewish heretics, or “it is forbidden to harm any gentile”. Response is nothing but hogwash.



BB: Monthly news of rabbis sexual perversion & other crimes.

BB: Monthly news of rabbis sexual perversion & other crimes.
Click on picture!

BB: Pervert Rabbis













































BB: Cases of shame


CASES OF SHAME: What is a rabbi?

The word "Rabbi" refers to one of the ancient scribes - supposedly a holy man - who participated in writing the "Talmud". In Arabic, which is a Semitic language and a cousin to Hebrew, the word is"Rabbanie", or "Rabbie", means a godly man. My question is, are they really godly? I strongly doubt that. Below are some of their news…

Israel's new Ashkenazi chief rabbi case: JERUSALEM: Israel's new Ashkenazi chief rabbi is facing growing calls to step down amid allegations of misconduct. The allegations center on sexual harassment charges against Yona Metzger, as well as charges that he engaged in fraud and is not qualified for the post. Aides to Metzger have rejected the allegations as a smear campaign fueled by political rivals.

Metzger and his Sephardi counterpart, Rabbi Shlomo Amar, were elected as Israel's chief rabbis April 14 by a 150-member public committee. Since then, however,
opposition to Metzger has grown. In the latest development, a Tel Aviv accountant filed a petition Monday in the High Court of Justice challenging Metzger's appointment. It will be heard by a three-judge panel.


The petition claims that allegations of fraud and other improprieties involving Metzger were not fully investigated because of his 1998 pledge not to stand for chief rabbi of Tel Aviv. Metzger's spokesman, Roni Rimon, told the Israeli daily Ma'ariv that the petition was full of "lies, lies and more lies" produced by "professional slanderers.". Metzger had been accused of forging witnesses' signatures on marriage contracts and unlawfully demanding payment for performing weddings, the daily Ha'aretz reported. As a result of the allegations, Metzger's permit to serve as a chief rabbi of a major city was revoked. However, it was reinstated several months later after a hearing before three senior Israeli rabbis -- including Eliyahu Bakshi - Doron, a former Sephardi chief rabbi -- who accepted Metzger's explanations and his commitment to leave the Tel Aviv race, the paper said.

The petition also argues that the Metzger, 50, who previously was rabbi of north Tel Aviv, was not qualified to
fill the chief rabbi's duties as head of the country's rabbinic court system because he never had been a religious judge or rabbi of a major city. The
petition maintained that the elections committee for the chief rabbi was not adequately informed of the misconduct allegations against Metzger. In related development, Ma'ariv recently published what it said were sexual harassment allegations involving Metzger. Three weeks before Metzger's election as chief
rabbi, the paper reported, it learned of complaints from four adult men who
claimed Metzger had touched their arms, legs and chests and expressed admiration for their muscular physiques.


Park Avenue rabbi Case: A prominent Park Avenue rabbi had a mistress nearly half his age sign a bizarre cohabitation contract - promising she’d get liposuction, become better educated and continue their already hot-and-heavy sexual relationship in exchange for half his house, the woman claims in a bombshell lawsuit. Janet Pizzo says she had a seven-year affair with the married Metropolitan Synagogue Rabbi Joel Goor - which included recurring steamy sex in his rabbinical office while he lied to his wife about his whereabouts. But their courtship crumbled when she suspected him of having another girlfriend, and he’s since become vindictive. She even caught him on audio tape threatening to prance around their Bronxhome naked in front of her 17-year-old daughter.

You’ve got to move,Goor says, according to an audio tape reviewed by The Post. “This is my house . . . I’m allowed to walk around nude in my house. So you better tell [her daughter] Mary,Goor told Pizzo.“I’m allowed to walk round this house . . . and I’m going to.”. Goor’s lawyer declined to comment on the allegations. “I truly loved this guy, I really did,” said a weepy Pizzo, 48, complaining how the 73-year-old Man of God locked her out of their bedroom, removed the cushions from her couch and vowed to unplug the refrigerator. http://www.canonist.com/?p=1245


BB: More corruption: human organ trafficking and money laundering case.

Remember the group of Zionist Jews in New Jersey, USA, who were involved in human organ trafficking, the Zionists were heavily into human organ trafficking. Nonetheless, the controlled media stooges quickly suppressed the information, and today we hear very little of it. See them below being arrested by the FBI. Please, click on picture.

BB: Criminal Rabbis

BB: The Greater Israel and their own words out of the horse's mouth

BB: The Greater Israel and their own words out of the horse's mouth

BB: Current Events

BB: Current Events

BB: Humor

BB: Humor

Sons of Satan





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Jews; offspring of Satan






BB: Miscellaneous

BB: Miscellaneous

Zionist Israel




1. "There is a huge gap between us (Jews) and our enemies, not just in ability but in morality, culture, sanctity of life, and conscience. They are our neighbors here, but it seems as if at a distance of a few hundred meters away, there are people who do not belong to our continent, to our world, but actually belong to a different galaxy." Israeli president Moshe Katsav. The Jerusalem Post, May 10, 2001

2. "The Palestinians are like crocodiles, the more you give them meat, they want more".... Ehud Barak, Prime Minister of Israel at the time - August 28, 2000. Reported in the Jerusalem Post August 30, 2000

3. " [The Palestinians are] beasts walking on two legs." Menahim Begin, speech to the Knesset, quoted in Amnon Kapeliouk, "Begin and the Beasts". New Statesman, 25 June 1982.

4. "The Palestinians" would be crushed like grasshoppers ... heads smashed against the boulders and walls." Isreali Prime Minister (at the time) in a speech to Jewish settlers New York Times April 1, 1988

5. "When we have settled the land, all the Arabs will be able to do about it will be to scurry around like drugged cockroaches in a bottle." Raphael Eitan, Chief of Staff of the Israeli Defence Forces, New York Times, 14 April 1983.

6. "How can we return the occupied territories? There is nobody to return them to." Golda Maier, March 8, 1969.

7. "There was no such thing as Palestinians, they never existed." Golda Maier Israeli Prime Minister June 15, 1969

8. "The thesis that the danger of genocide was hanging over us in June 1967 and that Israel was fighting for its physical existence is only bluff, which was born and developed after the war." Israeli General Matityahu Peled, Ha'aretz, 19 March 1972.

9. David Ben Gurion (the first Israeli Prime Minister): "If I were an Arab leader, I would never sign an agreement with Israel. It is normal; we have taken their country. It is true God promised it to us, but how could that interest them? Our God is not theirs. There has been Anti - Semitism, the Nazis, Hitler, Auschwitz, but was that their fault ? They see but one thing: we have come and we have stolen their country. Why would they accept that?" Quoted by Nahum Goldmann in Le Paraddoxe Juif (The Jewish Paradox), pp121.

10. Ben Gurion also warned in 1948 : "We must do everything to insure they ( the Palestinians) never do return." Assuring his fellow Zionists that Palestinians will never come back to their homes. "The old will die and the young will forget."

11. "We have to kill all the Palestinians unless they are resigned to live here as slaves." Chairman Heilbrun of the Committee for the Re-election of General Shlomo Lahat, the mayor of Tel Aviv, October 1983.

12. "Every time we do something you tell me America will do this and will do that . . . I want to tell you something very clear: Don't worry about American pressure on Israel. We, the Jewish people, control America, and the Americans know it." - Israeli Prime Minister, Ariel Sharon, October 3, 2001, to Shimon Peres, as reported on Kol Yisrael radio. (Certainly the FBI's cover-up of the Israeli spy ring/phone tap scandal suggests that Mr. Sharon may not have been joking.) 

13. "We declare openly that the Arabs have no right to settle on even one centimeter of Eretz Israel... Force is all they do or ever will understand. We shall use the ultimate force until the Palestinians come crawling to us on all fours." Rafael Eitan, Chief of Staff of the Israeli Defense Forces - Gad Becker, Yediot Ahronot 13 April 1983, New York Times 14 April 1983.

14. "We must do everything to ensure they [the Palestinian refugees] never do return" David Ben-Gurion, in his diary, 18 July 1948, quoted in Michael Bar Zohar's Ben-Gurion: the Armed Prophet, Prentice-Hall, 1967, p. 157.

15. " ... we should prepare to go over to the offensive with the aim of smashing Lebanon, Trans-jordan and Syria... The weak point in the Arab coalition is Lebanon [for] the Moslem regime is artificial and easy to undermine. A Christian state should be established... When we smash the [Arab] Legions strength and bomb Amman, we will eliminate Transjordan, too, and then Syria will fall. If Egypt still dares to fight on, we shall bomb Port Said, Alexandria, and Cairo." " David Ben-Gurion, May 1948, to the General Staff. From Ben-Gurion, A Biography, by Michael Ben-Zohar, Delacorte, New York 1978.

16. "We must use terror, assassination, intimidation, land confiscation, and the cutting of all social services to rid the Galilee of its Arab population." Israel Koenig, "The Koenig Memorandum"

17. "Jewish villages were built in the place of Arab villages. You do not even know the names of these Arab villages, and I do not blame you because geography books no longer exist. Not only do the books not exist, the Arab villages are not there either. Nahlal arose in the place of Mahlul; Kibbutz Gvat in the place of Jibta; Kibbutz Sarid in the place of Huneifis; and Kefar Yehushua in the place of Tal al-Shuman. There is not a single place built in this country that did not have a former Arab population." Moshe Dayan, address to the Technion, Haifa, reported in Haaretz, April 4, 1969.

18. "We walked outside, Ben-Gurion accompanying us. Allon repeated his question, What is to be done with the Palestinian population?' Ben-Gurion waved his hand in a gesture which said 'Drive them out!'" Yitzhak Rabin, leaked censored version of Rabin memoirs, published in the New York Times, 23 October 1979.

19. Rabin's description of the conquest of Lydda, after the completion of Plan Dalet. "We shall reduce the Arab population to a community of woodcutters and waiters" Uri Lubrani, PM Ben-Gurion's special adviser on Arab Affairs, 1960. From "The Arabs in Israel" by Sabri Jiryas.

20. "There are some who believe that the non-Jewish population, even in a high percentage, within our borders will be more effectively under our surveillance; and there are some who believe the contrary, i.e., that it is easier to carry out surveillance over the activities of a neighbor than over those of a tenant. [I] tend to support the latter view and have an additional argument:...the need to sustain the character of the state which will henceforth be Jewish...with a non-Jewish minority limited to 15 percent. I had already reached this fundamental position as early as 1940 [and] it is entered in my diary." Joseph Weitz, head of the Jewish Agency's Colonization Department. From Israel: an Apartheid State by Uri Davis, p.5.

21. "Everybody has to move, run and grab as many hilltops as they can to enlarge the settlements because everything we take now will stay ours... Everything we don't grab will go to them." Ariel Sharon, Israeli Foreign Minister, addressing a meeting of militants from the extreme right-wing Tsomet Party, Agence France Presse, November 15, 1998.

22. "It is the duty of Israeli leaders to explain to public opinion, clearly and courageously, a certain number of facts that are forgotten with time. The first of these is that there is no Zionism,colonialization or Jewish State without the eviction of the Arabs and the expropriation of their lands." Yoram Bar Porath, Yediot Aahronot, of 14 July 1972.

23. "Spirit the penniless population across the frontier by denying it employment... Both the process of expropriation and the removal of the poor must be carried out discreetly and circumspectly." Theodore Herzl, founder of the World Zionist Organization, speaking of the Arabs of Palestine,Complete Diaries, June 12, 1895 entry.

24. "One million Arabs are not worth a Jewish fingernail." -- Rabbi Yaacov Perrin, Feb. 27, 1994 [Source: N.Y. Times, Feb. 28, 1994, p. 1]

25. "We Jews, we are the destroyers and will remain the destroyers. Nothing you can do will meet our demands and needs. We will forever destroy because we want a world of our own." (You Gentiles, by Jewish Author Maurice Samuels, p. 155).

26. "We will have a world government whether you like it or not. The only question is whether that government will be achieved by conquest or consent." (Jewish Banker Paul Warburg, February 17, 1950, as he testified before the U.S. Senate).

27. "We will establish ourselves in Palestine whether you like it or not...You can hasten our arrival or you can equally retard it. It is however better for you to help us so as to avoid our constructive powers being turned into a destructive power which will overthrow the world." (Chaim Weizmann, Published in "Judische Rundschau," No. 4, 1920)

28. "Our race is the Master Race. We are divine gods on this planet. We are as different from the inferior races as they are from insects. In fact, compared to our race, other races are beasts and animals, cattle at best. Other races are considered as human excrement. Our destiny is to rule over the inferior races. Our earthly kingdom will be ruled by our leader with a rod of iron. The masses will lick our feet and serve us as our slaves." - Israeli prime Minister Menachem Begin in a speech to the Knesset [Israeli Parliament] quoted by Amnon Kapeliouk, "Begin and the Beasts," New Statesman, June 25, 1982

29. "Tell me, do the evil men of this world have a bad time? They hunt and catch whatever they feel like eating. They don't suffer from indigestion and are not punished by Heaven. I want Israel to join that club. Maybe the world will then at last begin to fear us instead of feeling sorry. Maybe they will start to tremble, to fear our madness instead of admiring our nobility. Let them tremble; let them call us a mad state. Let them understand that we are a savage country, dangerous to our surroundings, not normal, that we might go wild, that we might start World War Three just like that, or that we might one day go crazy and burn all the oil fields in the Middle East. Even if you'll prove to me that the present war is a dirty immoral war, I don't care. We shall start another war, kill and destroy more and more. And do you know why it is all worth it? Because it seems that this war has made us more unpopular among the civilized world.We'll hear no more of that nonsense about the unique Jewish morality. No more talk about a unique people being a light upon the nations. No more uniqueness and no more sweetness and light. Good riddance." -- Former Israeli Prime Minister Ariel Sharon

30. "The Modern Age is the Jewish Age, and the twentieth century, in particular, is the Jewish Century." -Yuri Slezkine, Professor of History at University of California, Berkeley, "The Jewish Century"; Princeton University Press

31. "What shocks and worries me is the narrow-mindedness and the shortsightedness of our military leaders. They seem to presume that the State of Israel may or even must-behave in the realm of international relations according to the laws of the jungle- -the long chain of false incidents and hostilities we have invented, and so many clashes we have provoked;" - From Diary of Moshe Sharett, former Primer Minister of Israel in Livia Rokach, Israel's Sacred Terrorism published 980

32. Hebrew essayist Achad Ha-Am, after paying a visit to Palestine in 1891: "Abroad we are accustomed to believe that Israel is almost empty; nothing is grown here and that whoever wishes to buy land could come here and buy what his heart desires. In reality, the situation is not like this. Throughout the country it is difficult to find cultivable land which is not already cultivated."

33. The Balfour Declaration to Baron Rothchild, on the 2nd of November, 1917: "His Majesty's Government view with favor the establishment in Palestine of a national home for the Jewish people, and will use their best endeavors to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country."

34. Lord Sydenham, Hansard, House of Lords, 21 June 1922: "If we are going to admit claims on conquest thousands of years ago, the whole world will have to be turned upside down."

35. 1923:Vladimir Jabotinsky, The Iron Wall, "Zionist colonization must either be terminated or carried out against the wishes of the native population. This colonization can, therefore, be continued and make progress only under the protection of a power independent of the native population - an iron wall, which will be in a position to resist the pressure to the native population. This is our policy towards the Arabs..."

36. Vladimir Jabotinsky, founder of Revisionist Zionism (precursor of Likud), The Iron Wall, 1923: "A voluntary reconciliation with the Arabs is out of the question either now or in the future. If you wish to colonize a land in which people are already living, you must provide a garrison for the land, or find some rich man or benefactor who will provide a garrison on your behalf. Or else-or else, give up your colonization, for without an armed force which will render physically impossible any attempt to destroy or prevent this colonization, colonization is impossible, not difficult, not dangerous, but IMPOSSIBLE!... Zionism is a colonization adventure and therefore it stands or falls by the question of armed force. It is important... to speak Hebrew, but, unfortunately, it is even more important to be able to shoot - or else I am through with playing at colonizing."

37. David Ben Gurion, future Prime Minister of Israel, 1937, Ben Gurion and the Palestine Arabs, Oxford University Press, 1985: "We must expel Arabs and take their places." 
38. Joseph Weitz, head of the Jewish Agency's Colonization Department in 1940. From "A Solution to the Refugee Problem": "Between ourselves it must be clear that there is no room for both peoples together in this country. We shall not achieve our goal if the Arabs are in this small country. There is no other way than to transfer the Arabs from here to neighboring countries - all of them. Not one village, not one tribe should be left."

39. Israeli official Arthur Lourie in a letter to Walter Eytan, director general of the Israeli Foreign Ministry (ISA FM 2564/22). From Benny Morris, "The Birth of the Palestinian Refugee Problem 1947-49", p. 297: "...if people become accustomed to the large figure and we are actually obliged to accept the return of the refugees, we may find it difficult, when faced with hordes of claimants, to convince the world that not all of these formerly lived in Israeli territory. It would, in any event, seem desirable to minimize the numbers...than otherwise."

40. David Ben-Gurion, May 1948, to the General Staff. From Ben- Gurion, A Biography, by Michael Ben-Zohar, Delacorte, New York 1978: "We should prepare to go over to the offensive. Our aim is to smash Lebanon, Trans-Jordan, and Syria. The weak point is Lebanon, for the Moslem regime is artificial and easy for us to undermine. We shall establish a Christian state there, and then we will smash the Arab Legion, eliminate Trans-Jordan; Syria will fall to us. We then bomb and move on and take Port Said, Alexandria and Sinai."

41. BenDavid -Gurion, one of the father founders of Israel, described Zionist aims in 1948: "A Christian state should be established [in Lebanon], with its southern border on the Litani river. We will make an alliance with it. When we smash the Arab Legion's strength and bomb Amman, we will eliminate Transjordan too, and then Syria will fall. If Egypt still dares to fight on, we shall bomb Port Said, Alexandria and Cairo... And in this fashion, we will end the war and settle our forefathers' account with Egypt, Assyria, and Aram"

42. [Begin, and Yitzhak Shamir who were members of the party became Prime Ministers.] Albert Einstein, Hanna Arendt and other prominent Jewish Americans, writing in The New York Times, protest the visit to America of Menachem Begin, December 1948: "Among the most disturbing political phenomena of our time is the emergence in the newly created State of Israel of the Freedom Party (Herut), a political party closely akin in its organization, method, political philosophy and social appeal to the Nazi and Fascist parties."

43. Martin Buber, Jewish Philosopher, addressed Prime Minister Ben Gurion on the moral character of the state of Israel with reference to the Arab refugees in March 1949. "We will have to face the reality that Israel is neither innocent, nor redemptive. And that in its creation, and expansion; we as Jews, have caused what we historically have suffered; a refugee population in Diaspora."

44. Moshe Dayan (Israel Defense and Foreign Minister), on February 12 1952. Radio "Israel.": "It lies upon the people's shoulders to prepare for the war, but it lies upon the Israeli army to carry out the fight with the ultimate object of erecting the Israeli Empire."

45. Martin Buber, to a NewYork audience, Jewish Newsletter, June 2, 1958: "When we [followers of the prophetic Judaism] returned to Palestine...the majority of Jewish people preferred to learn from Hitler rather than from us."

46. Aba Eban (the Israeli Foreign Minister) stated arrogantly. New York Times June 19, 1967: "If the General Assembly were to vote by 121 votes to 1 in favor of "Israel" returning to the armistice lines-- (pre June 1967 borders) "Israel" would refuse to comply with the decision."

47. Dr. Israel Shahak, Chairperson of the Israeli League for Human and Civil Rights, and a survivor of the Bergen Belsen concentration camp, Commenting on the Israeli military's Emergency Regulations following the 1967 War. Palestine, vol. 12, December 1983: "Hitler's legal power was based upon the 'Enabling Act', which was passed quite legally by the Reichstag and which allowed the Fuehrer and his representatives, in plain language, to be what they wanted, or in legal language, to issue regulations having the force of law. Exactly the same type of act was passed by the Knesset [Israeli's Parliament] immediately after the 1067 conquest granting the Israeli governor and his representatives the power of Hitler, which they use in Hitlerian manner."

48. Joseph Weitz, Director of the Jewish National Fund, the Zionist agency charged with acquiring Palestinian land, Circa 194. Machover Israca, January 5, 1973 /p.2: "The only solution is Eretz Israel [Greater Israel], or at least Western Eretz Israel [all the land west of Jordan River], without Arabs. There is no room for compromise on this point ... We must not leave a single village, not a single tribe." 
49. Israeli Rabbi Yitzhak Ginsburg, Inferring that killing isn't murder if the victim is Gentile. Jerusalem Post, June 19,1989: "Jewish blood and a goy's [gentile's] blood are not the same."

50. Benyamin Netanyahu, then Israeli Deputy Foreign Minister, former Prime Minister of Israel, tells students at Bar Ilan University, From the Israeli journal Hotam, November 24, 1989: "Israel should have exploited the repression of the demonstrations in China, when world attention focused on that country, to carry out mass expulsions among the Arabs of the territories."

51. Former Prime Minister Yitzhak Shamir declares at a Tel Aviv memorial service for former Likud leaders, November 1990. Jerusalem Domestic Radio Service: "The past leaders of our movement left us a clear message to keep Eretz Israel from the Sea to the Jordan River for future generations, for the mass aliya [immigration], and for the Jewish people, all of whom will be gathered into this country." 
52. Israeli Prime Minister Ehud Barak, quoted in Associated Press, November 16, 2000: "If we thought that instead of 200 Palestinian fatalities, 2,000 dead would put an end to the fighting at a stroke, we would use much more force...."

53. Ben Gurion: In 1899, Davis Triestsch wrote to Herzl: " I would suggest to you to come round in time to the "Greater Palestine" program before it is too late... the Basle program must contain the words "Great Palestine" or "Palestine and its neighboring lands" otherwise it's nonsense. You do not get ten million Jews into a land of 25,000 Km2". " The present map of Palestine was drawn by the British mandate. The Jewish people have another map which our youth and adults should strive to fulfill -- From the Nile to the Euphrates."

54. Vladimir Jabotinsky (the founder and advocate of the Zionist terrorist organizations), Quoted by Maxime Rodinson in Peuple Juif ou Problem Juif. (Jewish People or Jewish Problem): "Has any People ever been seen to give up their territory of their own free will? In the same way, the Arabs of Palestine will not renounce their sovereignty without violence."

We enthusiastically chose to become a colonial society, ignoring international treaties, expropriating lands, transferring settlers from Israel to the occupied territories, engaging in theft and finding justification for all these activities. Passionately desiring to keep the occupied territories, we developed two judicial systems: one - progressive, liberal - in Israel; and the other - cruel, injurious - in the occupied territories. In effect, we established an apartheid regime in the occupied territories immediately following their capture. That oppressive regime exists to this day.



BB: MOSSAD

BB: MOSSAD

BB: ADAM YAHIYE GADAHN: A Jew who pretended to have converted to Islam assumed different aliases.

BB: ADAM YAHIYE GADAHN: A Jew who pretended to have converted to Islam assumed different aliases.

BB:They Pretended to have converted to Islam, and started talking violently to smear Islam Muslims.

BB:They Pretended to have converted to Islam, and started talking violently to smear Islam Muslims.

BB: They call themselves Jews though their ancestors never set foot in Palestine.

BB: They call themselves Jews though their ancestors never set foot in Palestine.

BB: The Real American History

BB: Books to read

BB: Books to read

BB: News Reels

BB: News Reels

BB: Misc. (Vids and other stuff)

BB: Misc. (Vids and other stuff)

BB: 9/11(Michael Moore)

BB: 9/11(Michael Moore)
Click link below for movie

BB: 9/11

The Gift of 9/11 Sept. 2008
Smoke and Dust Mar. 2009 *
Sunday Doodles Mar. 2009 *
Lessons from Oz June 2009 *
The 6,000 Feb. 2010 *

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