Judaism believes that asking questions and welcoming questions is a necessary part of education and growth. The time of the Exodus is a case in point.

From Chief Rabbi Lord Sacks, January 27, 2012

It is no accident that parshat Bo, the section that deals with the culminating plagues and the exodus, should turn three times to the subject of children and the duty of parents to educate them. As Jews we believe that to defend a country you need an army, but to defend a civilization you need education. Freedom is lost when it is taken for granted.

Unless parents hand on their memories and ideals to the next generation – the story of how they won their freedom and the battles they had to fight along the way – the long journey falters and we lose our way.

What is fascinating, though, is the way the Torah emphasizes the fact that children must ask questions. Two of the three passages in our parsha speak of this:

And when your children ask you, ‘What does this ceremony mean to you?’ then tell them, ‘It is the Passover sacrifice to the Lord, who passed over the houses of the Israelites in Egypt and spared our homes when he struck down the Egyptians.’” (Ex. 12: 26-27)

In days to come, when your son asks you, ‘What does this mean?’ say to him, ‘With a mighty hand the Lord brought us out of Egypt, out of the land of slavery. (Ex. 13: 14)

There is another passage later in the Torah that also speaks of question asked by a child:

In the future, when your son asks you, “What is the meaning of the stipulations, decrees and laws the Lord our God has commanded you?” tell him: “We were slaves of Pharaoh in Egypt, but the Lord brought us out of Egypt with a mighty hand. (Deut. 6: 20-21)

The other passage in today’s parsha, the only one that does not mention a question, is:

On that day tell your son, ‘I do this because of what the Lord did for me when I came out of Egypt.’ (Ex. 13:

These four passages have become famous because of their appearance in Haggadah on Pesach. They are the four children: one wise, one wicked or rebellious, one simple and “one who does not know how to ask.” Reading them together the sages came to the conclusion that

[1] children should ask questions,

[2] the Pesach narrative must be constructed in response to, and begin with, questions asked by a child,

[3] it is the duty of a parent to encourage his or her children to ask questions, and the child who does not yet know how to ask should be taught to ask.

There is nothing natural about this at all. To the contrary, it goes dramatically against the grain of history. Most traditional cultures see it as the task of a parent or teacher to instruct, guide or command. The task of the child is to obey. “Children should be seen, not heard,” goes the old English proverb. “Children, be obedient to your parents in all things, for this is well-pleasing to the Lord,” says a famous Christian text. Socrates, who spent his life teaching people to ask questions, was condemned by the citizens of Athens for corrupting the young.

In Judaism the opposite is the case. It is a religious duty to teach our children to ask questions. That is how they grow.

Judaism is the rarest of phenomena: a faith based on asking questions, sometimes deep and difficult ones that seem to shake the very foundations of faith itself. “Shall the Judge of all the earth not do justice?” asked Abraham. “Why, Lord, why have you brought trouble on this people?” asked Moses. “Why does the way of the wicked prosper? Why do all the faithless live at ease?” asked Jeremiah.

The book of Job is largely constructed out of questions, and God’s answer consists of four chapters of yet deeper questions: “Where were you when I laid the earth’s foundation? … Can you catch Leviathan with a hook? … Will it make an agreement with you and let you take it as your slave for life?”

In yeshiva the highest accolade is to ask a good question: Du fregst a gutte kashe. Rabbi Abraham Twersky, a deeply religious psychiatrist, tells of how when he was young, his teacher would relish challenges to his arguments. In his broken English, he would say, “You right! You 100 prozent right!  Now I show you where you wrong.”

Isadore Rabi, winner of a Nobel Prize in physics, was once asked why he became a scientist. He replied, “My mother made me a scientist without ever knowing it. Every other child would come back from school and be asked, ‘What did you learn today?’ But my mother used to ask: ‘Izzy, did you ask a good question today?’ That made the difference. Asking good questions made me a scientist.”

Judaism is not a religion of blind obedience. Indeed, astonishingly in a religion of 613 commandments, there is no Hebrew word that means “to obey.” When Hebrew was revived as a living language in the nineteenth century, and there was need for a verb meaning “to obey,” it had to be borrowed from the Aramaic: le-tsayet. Instead of a word meaning “to obey,” the Torah uses the verb shema, untranslatable into English because it means [1] to listen, [2] to hear, [3] to understand, [4] to internalise, and [5] to respond.

Written into the very structure of Hebraic consciousness is the idea that our highest duty is to seek to understand the will of God, not just to obey blindly. Tennyson’s verse, “Theirs not to reason why, theirs but to do or die,” is as far from a Jewish mindset as it is possible to be.

Why? Because we believe that intelligence is God’s greatest gift to humanity. Rashi understands the phrase that God made man “in His image, after His likeness,” to mean that God gave us the ability “to understand and discern.” The very first of our requests in the weekday Amidah is for “knowledge, understanding and discernment.” One of the most breathtakingly bold of the rabbis’ institutions was to coin a blessing to be said on seeing a great non-Jewish scholar. Not only did they see wisdom in cultures other than their own. They thanked God for it. How far this is from the narrow-mindedness than has so often demeaned and diminished religions, past and present.

The historian Paul Johnson once wrote that rabbinic Judaism was “an ancient and highly efficient social machine for the production of intellectuals.” Much of that had, and still has, to do with the absolute priority Jews have always placed on education, schools, the bet midrash, religious study as an act even higher than prayer, learning as a lifelong engagement, and teaching as the highest vocation of the religious life.

But much too has to do with how one studies and how we teach our children. The Torah indicates this at the most powerful and poignant juncture in Jewish history – just as the Israelites are about to leave Egypt and begin their life as a free people under the sovereignty of God. Hand on the memory of this moment to your children, says Moses. But do not do so in an authoritarian way. Encourage your children to ask, question, probe, investigate, analyze, explore.

Liberty means freedom of the mind, not just of the body. Those who are confident of their faith need fear no question. It is only those who lack confidence, who have secret and suppressed doubts, who are afraid.

The one essential, though, is to know and to teach this to our children, that not every question has an answer we can immediately understand. There are ideas we will only fully comprehend through age and experience, others that take great intellectual preparation, yet others that may be beyond our collective comprehension at this stage of the human quest.

As I write, we don’t yet know whether the Higgs’ boson exists. Darwin never knew what a gene was. Even the great Newton, founder of modern science, understood how little he understood, and put it beautifully: “I do not know what I may appear to the world, but to myself I seem to have been only a boy playing on the seashore, and diverting myself in now and then finding a smoother pebble or prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me.”

In teaching its children to ask and keep asking, Judaism honoured what Maimonides called the “active intellect” and saw it as the gift of God. No faith has honoured human intelligence more.

www.israelnationalnews.com

Photo by: YouTube / Al Jazeera

Film shows Palestinians, Jews saving lives

By JUDY SIEGEL-ITZKOVICH
Jerusalem Post, 27/01/2012

Film shows cooperation between Jewish and Palestinian volunteer paramedics in United Hatzalah.

No one believed it could happen, but it has: An Israeli living in England has made a politics-free film about cooperation between Jewish and Palestinian volunteer paramedics for the Orthodox Jerusalem organization United Hatzalah, who save lives together in the capital’s western and eastern neighborhoods.
The 25-minute program has been broadcast four times this month by the global Arab TV network Al Jazeera in English, which has also put it online for all to see.
It is an unusual sight: Arabs wearing orange vests printed with the red Star of David team up with haredi (ultra- Orthodox) Jews wearing black kippot, their sidecurls and tzitzit (ritual fringes) blowing in the wind. And the partners have only praise for each other.
“I don’t care which person I’m saving. I even go to [the ultra-Orthodox neighborhood of] Mea She’arim on Shabbat,” says Fadi, one of 100 Arabs currently volunteering for UH.
“Saving lives is a religious act for me. Forget all the politics and the mess. People need to live.”
“The Arabs are so devoted,” says a haredi paramedic.
“Their chest compressions are incredible. They respect Jewish sensitivities, especially on Shabbat.”
Eli Beer, the haredi founder and head of the lifesaving rescue organization, commented Thursday, “It’s amazing to see how well we all get along together, without conflict.
Everybody knows and respects each other.”
In a phone interview from London on Thursday, the filmmaker, Keren Ghitis, told The Jerusalem Post how the piece came together.

“I started teaching people how to make videos in Latin America and Africa so they could tell their own stories. I made this video as part of the Ir Amim Initiative, which solicited ideas for films from Palestinian and Israeli filmmakers.
We were asked to tell things that usually do not get attention,” she said.
She submitted it to Al Jazeera, which, she said, was very interested in broadcasting it. Nothing was censored or dictated to toe any line. The first showing was on January 16 at prime time.
“The comments from around the world, including the Arab world, have been very positive. There has also been a lot of mention of it on Facebook. A Palestinian community in the US even asked us for permission to use it for educational purposes,” she said, adding, “It broke a lot of stereotypes.”
The Al Jazeera Network has more than 65 bureaus around the world, with a staff of 3,000 – including more than 400 journalists from more than 60 countries. There is a bureau that hires Israeli Jews and Arabs. The English station has more than 1,000 experienced staffers of more than 50 nationalities and broadcasts to some 220 million households in more than 100 countries.
“I wanted to reach people and see more collaboration between Arabs and Jews,” Ghitis explained when asked why she chose the subject. “More support is needed for medical services in east Jerusalem.”
The UH-trained Palestinian paramedics note in the film that there are often delays in Magen David Adom reaching the sick and wounded in east Jerusalem because no ambulance can get there without being accompanied by a police or military escort. UH Arabs and Jews often get there first on their ambucycles. In addition, many streets are unnamed, and houses have no identifying numbers.
Beer said Al Jazeera had set no conditions for the broadcast.
Speaking to the Post from Davos, he said he had just met Muhammad Yunus of Bangladesh, who received the Nobel Prize.
“He was amazed,” he said.
“He and lots of people from all over the world tell me that the fact that I am a proud Jew and Israeli makes Israel look very good.”
Beer wants to have Arabs all over the country working hand-in-hand with haredi, religious and secular Jews for his rescue organization. “I want about 3,000 volunteers, about 15 percent of of them Christian and Muslims.”
Jews and Muslims do not oppose working together, he says, despite the invisible boundaries and suspicions that separate their communities.
“In the beginning, I met a few who were surprised about working together, but after they saw that they are great people and really professional, they all like it,” said Beer.
The Jews also work on Shabbat and festivals in an emergency, and the Muslims on Fridays and Ramadan.
The film follows volunteers like Hezi – a former yeshiva student who works in a fishmonger’s shop and has volunteered with UH for 15 years – and Fadi, a security guard at Al-Aksa Mosque.
Fadi, presented as a loving father hugging his young children at home, has been an assistant to the Jewish owner of a Mea She’arim hardware store since the age of 14. His family encourages him to go any time he gets an emergency call, as does Shlomo, the shop owner. “He is like a son to me,” says the Mea Shearim retailer.
Hezi is not worried when dispatched to the Damascus Gate in east Jerusalem, and works with Red Crescent medics.
“Since they started working together in 2010, hundreds of lives have been saved,” Ghitis concluded.

Four Jewish pilgrims from the US who sought access to Joseph’s Tomb were arrested at gunpoint by PA police in Shechem.

Gavriel Queenann, January 27, 2012

Four Jewish pilgrims from the United States were arrested before dawn on Friday in Shechem as they sought to pray at Joseph’s Tomb.

The four, associated with the Bratslav Hassidic group were confronted at gunpoint by Palestinian Authority police and taken into custody before reaching the grave site.

They were handed over to Israeli police and taken to the Ariel police station.

“Americans are allowed to stay in Nablus and their summary arrest is a violation of international law,” a friend of the four detainees said.

David Ha’ivri of the Shomron Liaison Office who has been directly involved in efforts to allow access for Jews to Joseph’s tomb also decried the arrest.

“This arrest show the irony of the false claims that Israel is apartheid. While Arabs have free access to all areas in Israel, Jewish people are denied access to holy places that are in PA areas administrated by the PLO,” Ha’Ivri said.

“It is outrageous that this discrimination and harassment is going on while the PA is supported through funding of the American and EU governments. Joseph’s tomb must be reopened for full free access for all Jewish people regardless to their citizenship,” he added. 

Israel ceded security and administrative control of Shechem to the Palestinian Authority on 2 October 2000 under the auspices of then-Prime Minister Ehud Barak.

Upon handing the site over to the PA it was pillaged and extensively vandalized by local Arabs.

The next morning the bullet-riddled body of Rabbi Hillel Lieberman, a US citizen who immigrated to Israel and resided in Elon Moreh, was found on the outskirts of Shechem, where he had gone to survery the damage done to the tomb

After these events Barak’s government restricted Israeli access to the site.

Israelis did not return to Joseph’s Tomb until after Operation Defensive Shield in 2002, after which Israelis were allowed access to the site only with an IDF escort.

However, security coordination between IDF and PA forces has been sporadic and the size and frequency of Israeli visits has been limited.

Under this situation, many frustrated Bratslav Hassidim have sought to covertly visit Joseph’s Tomb under the cover of darkness.

Vandalism by local Arabs is routinely reported by Jewish worshipers who reach the site. In late 2009, a group of Jewish worshipers found the headstone smashed and swastikas painted on the walls, as well as boot prints on the grave itself.

Reaching the gravesite without an IDF escort has proved a dangerous undertaking for Jews.

On 24 April 2011, Israeli Ben Yosef Livnat was gunned down in cold blood by a PA security officer in the pre-dawn hours as he sought to reach the tomb. Four of his companions were wounded.

The PA inquiry into the incident found that the men who shot at Livnat acted in “breach of the protocol” for opening fire.

However, the commander of the IDF’s Samaria Brigade said in closed conversations that Livnat was murdered and that the PA police officer who opened fire intended to kill Jews.

Livnat, the son of US immigrants to Israel and nephew of Minister Limor Livnat, was declared a victim of terror by current defense minister Ehud Barak.

www.israelnationalnews.com

Rabbi Ammiel Hirsch

Senior Rabbi, Stephen Wise Free Synagogue

Posted: 01/25/2012 4:38 pm

In early Jan. 15 senior rabbis, ministers and imams traveled together to Israel and the Palestinian territories. We are from among New York City’s leading religious institutions. Collectively, our houses of worship are home to tens of thousands of prominent New Yorkers.

Anyone who appreciates the hectic schedules and unique demands upon congregational clergy realizes that it is no small matter to bring 15 spiritual leaders together for five days. So why did we leave our congregations for a week? Why did our congregants insist that we go and even pay for our mission?

In the post 9/11 world, religious rapprochement is no longer a luxury; it is a necessity. To ignore dialogue is to invite destruction. If we do not find ways to live together in dignity we will die together in agony. Religious moderates must build new bridges of coexistence or religious extremists will burn the last bridges of peace.

Our presence in the Middle East was intended to broadcast that we can live together, work together, travel together, dream together and build together. In a world awash in religious conflict, we wish to model a different way: the way of coexistence, respect and peace.

It was a tough trip. We did not paper over our differences. We visited the heart of the conflict. There were moments of despair. We met with presidents, prime ministers, members of parliament and mayors on both sides of the Israeli-Palestinian divide. We met with priests, imams and rabbis. We met with journalists, academics, students, villagers and farmers.

Daily headlines do not begin to tell the story. None of the people we met — not one — believed that the Middle East is closer to peace today than ten years ago. If this is the truth, we need to hear it. Progress rests upon the solid rock of reality, not the shifting sands of fantasy.

Despite it all, many of us returned to New York guardedly optimistic. None of the people we met — not one — felt that the status quo was sustainable. Everyone understood that a way must be found to break out of the suffocating reality. There is broad agreement that the present is not working and that a new future must be forged.

People of faith have a unique role to play. Both Israeli President Shimon Peres and Palestinian Prime Minister Salam Fayyad urged us to engage. Both of them emphasized that religion could be a source of enormous support as the politicians seek a political solution. We can help to create a context that is conducive to peace.

Religion specializes in hope. We are good at articulating our common humanity and giving voice to the better angels of our nature. We were also cautioned that if we do not step up the forces of religious intolerance will continue to drag the rest of us towards war. Our era has placed a sacred obligation on the forces and figures of religious moderation to speak out and act out.

There are many good people working to build bridges. In Haifa we met Christians, Muslims and Jews who have built a true house of coexistence. In Tel Aviv we met doctors, nurses and hospital staff who treated illness without regard to race, religion or creed. Even on the Gaza border, in Israeli towns that were fired upon in a barrage of missiles, there were people who were reaching out to the other side.

Peace is made piece by piece, from the bottom up. Progress is advanced day by day, person by person, each laboring in their own corner of the universe, connecting with others who together create an irresistible force. We should connect with those people and strengthen their hand. This daily labor is heroic work.

Jewish sages ask: Who is a hero? They respond: He who turns an enemy into a friend.

This is our task: person by person to help turn enemies into friends.

Posted By David Solway On January 25, 2012, In Daily Mailer,FrontPage

I have often written, sometimes bemused, sometimes incensed, about what is surely the strangest fact of Jewish life, namely, its self-division. Since time immemorial, the Jewish people have been at war with themselves, both in the Holy Land and the Diaspora, allowing themselves to succumb to one of history’s most mordant ironies. In turning against themselves, they have effectively collaborated with those who would suppress, conquer or extinguish the Jewish community.

The template was already established in the Book of Genesis, where we read how one brother slew another in jealousy and resentment and a group of conspiratorial brothers sold their sibling into slavery. From that point on, the biblical archive presents a saga of recrimination, envy, hatred and fratricidal strife that in different degrees has imperiled the very survival of the Jewish “nation.” The pattern was consolidated in the story of Korah, Dathan and Abiram, the three rebels who “rose up” before Moses and challenged his authority. As the Lord said to Moses, “I have seen these people, and, behold, it is a stiffnecked people” (Exodus 32:9).

Brother against brother, prophet against people, king and priest, and even nation against nation form an indelible part of the Jewish chronicle. The history of the Two Kingdoms provides a continuingly relevant object lesson. After the death of King Solomon, the Israelite communality broke apart into the two warring monarchies of Israel and Judah. The shedding of kinship blood critically weakened the two kingdoms, leading to the conquest of Israel by the Assyrians and the reduction of Judah first by the Chaldeans, then by the Egyptians, and finally by the Babylonians. The Jewish epic may be described as: divide and be conquered. Indeed, surah 59:14 of the Koran tells us something very true about Jews: “There is much hostility between them: their hearts are divided…” It seems that the wise counsel of Maimonides in the Mishneh Torah has no resonance for the backsliders: “All of Israel and those who are joined to it are to each other like brothers. If brother shows no compassion to brother, who will show compassion to him?”

The fault line in the Jewish sensibility is tectonic in its dimensions and destructive in its effect. Perhaps the single most resonant case study in self-division involves the institutional founder of the Christian faith. The story of St. Paul is too well known to require much in the way of comment, yet it is richly instructive. A rabid persecutor of the followers of Jesus, Saul of Tarsus experienced a blinding conversion to the new faith and was shortly thereafter  called by the name of Paul (Acts 13:9). He then became the Apostle of Christianity, considering his Jewish identity a mere rehearsal for a larger identity and at times expressing strong disapproval of Jews who held to their traditional beliefs and identity. (His quarrel with the Desposyni, the “servants of the Lord,” led by James the brother of Jesus who wished to preserve the purity and exclusivity of the original faith, is a matter of historical record.)

But the details of the Apostle’s former activities and subsequent religious convictions are specific to the time. Jews today do not persecute Christians. Indeed, they are the ones who are relentlessly persecuted—by Muslims, by secular antisemites and unhinged fanatics from both sides of the political spectrum (though massively from the Left), and by several Christian denominations associated with The World Council of Churches, replacement and liberation theologians, and the Quaker-Presbyterian axis promoting its BDS campaigns. More to the point, and the most indigestible perversion of all, countless Jews harry and denounce their own congeners. The tendency to a kind of binary kinesis seems inherent in the Jew, whether it is himself he loathes or his own people he reproaches and undermines. It is the psychic split itself, not its local content, that transcends the ages. In this respect, the Saul/ Paul fracture represents a longstanding Jewish archetype.

This history of self-estrangement, political strife and cultural rupture has been played out from the biblical era through the centuries of religious factionalism and reciprocal excommunication culminating in our own epoch. The profound antipathy between assimilated Jews and their irredentist counterparts in Jerusalem, Tiberias, Safed and Hebron, as well as the caste-like contempt of Western Jewish intellectuals for the Ostjuden, that is, their assumed “plebeian” and “uneducated” East European brethren, are facts of modern Jewish history. The shame of many of the Jewish Councils in Nazi Europe that collaborated with their murderers (not all, as Gershom Scholem justifiably argues in On Jews and Judaism in Crisis) cannot be forgiven, despite attempts to explain it away as the least of worst alternatives. The legacy of the celebrated Jewish philosopher Martin Buber and the equally acclaimed Jewish political writer Hannah Arendt, who could never forget their German patrimony and were corrosively suspicious of the Zionist project, has been broadly and unambiguously noxious. In the present moment we observe their offspring, that is, left-wing “peace activists,” liberal rabbis and “post-Zionist” intellectuals, who strive to erode the Jewish character of the state of Israel and so deprive it of its legitimacy. The Jewish Left, as it dances around the golden calf of a fictitious peace, represents perhaps the gravest danger to the survival of the country.

Many Jews, as I wrote in Hear, O Israel!, tend to transpose the fight against iniquity and oppression to other nations and communities rather than press for the rights of their own people. Or they believe, “in traditionally Marxist fashion,” as Sol Stern writes in City Journal, “that the way to fight anti-Semitism was through the broader struggle for international socialism.” Thus they pursue their fugitive merit. Like Paul, their main focus falls on the Corinthians and Ephesians et al. of the time. Indifferent to the reality of their own condition—ignoring the rain clouds until they are drenched and catch pneumonia, as the 19^th century Jewish philosopher Max Nordau noted—these are the ostensibly benevolent Jews who wish to “repair the world” (Tikkun Olam). That it would be a world in which their place would nevertheless remain precarious escapes them entirely.

The benevolent Jews are bad enough. Their spirit of pharisaic charity, however, is exceeded by that of the reprobate Jews, who take their “idealism” to the next level of unctuous self-effacement. They struggle against injustice by reprehending, for example, not Palestinian terrorists and Hezbollah jihadists but Israeli Jews themselves whose right to national legitimacy they perceive as an affront and do everything in their power to misrepresent. Again, like Paul, they regard their own people as “those who please not God, and are contrary to all men” (1 Thessalonians 2:15).

But both the benevolent Jew and the reprobate Jew, the supposedly reasonable and the plainly irrational, work against their own long-term interests in a pusillanimous and delinquent flight before the Accuser. These are the “degraded” Jews whom the great Jewish patriot Vladimir Jabotinsky deplored. They are reminiscent of the spies that Moses sent out to reconnoiter enemy territory, ten of whom on returning compared themselves to frail grasshoppers before the fearsome Anakim and recoiled from their destiny (Numbers 13: 33). They do not  understand, in the words of Nurit Greenger, that “Israel is the last station in the Jews’ Via Dolorosa” and that “beyond this station is the Jews’ final crucifixion,” nor do they realize how profoundly they themselves are at risk. They have forgotten that the Jewish sense of security is always a false sense of security—that over the past 2000 years, as Melvin Konner points out in Unsettled: An Anthropology of the Jews, Jews have been expelled from 94 countries—and do not think to ask themselves why the future should be any different.

Renegade Jews especially have much to answer for. They are always happy to become token Jews, showcased at antisemitic seminars and congresses—where, as Alan Dershowitz writes in an article titled “Why Anti-Semitism Is Moving Toward the Mainstream,” the “red lines separating legitimate criticism of Israel from subtle anti-Semitism” are now being crossed at will. These turncoats pose as principled anti-Zionists, but their anti-Zionism is nothing more or less than a kosher antisemitism. In so being and doing, they acquire what historian Robert Wistrich calls “historic dissident status” by willfully providing their enemies with the ammunition they need to advance their cause while disguising their intentions. There is not much doubt that what we are looking at is a pathology of the first magnitude, what the Talmudic sages called sin’at akhim, or brotherly hatred, an element of Jewish life sufficiently pronounced to merit a name of its own. The 1930s Zionist Labor leader Berl Katznelson was very explicit about this. “Is there another People on Earth,” he asked rhetorically, “so emotionally twisted that they consider everything their nation does despicable and hateful, while every murder, rape, robbery committed by their enemies fill their hearts with admiration and awe?” The syndrome has come to be known as Jew Flu.

Jews do not have the privilege enjoyed by all other peoples in the world, that is, the luxury of hating one another or, for that matter, of hating themselves. Other groups can get away with intramural conflict, the Islamic umma being the chief example of a community that can inflict enormous damage on itself, sundered between Sunni and Shia, nationalists and pan-Arabists, despotic regimes and the equally tyrannical Muslim Brotherhood. Due to its numbers, its domination of the United Nations, its vast oil reserves and its energy stranglehold on the rest of the planet, it survives robustly and continues to exercise global power. Jews have no such exemption.

A Jew who hates another Jew or who is mortified by his own Jewishness has given hostages to fortune and rendered his own prosperity and well-being, let alone his survival, hypothetical. The universal human prerogative of hating one’s fellow man, whether members of one’s race, ethnicity or nation, should be anathema to Jews since they of all peoples can least afford it. No less than Cain hated Abel or Jeroboam hated Rehoboam or Paul hated Saul, the pathology continues to work its harm or, at the very least, to produce an etiology of dislocation in the self. It is only a small step from this ancient matrix to the current mob of anti-Zionist Jewish Jew-haters we are all familiar with, schismatics like George Soros, Noam Chomsky, Norman Finkelstein, Amos Elon, Naomi Klein, Richard Falk, the late Tony Judt and, most recently, Gilad Atzmon asserting in The Wandering Who? his “contempt for the Jew in me.”

In his important book United in Hate: The Left’s Romance with Tyranny and Terror, Jamie Glazov states that “Two of the most outstanding Jewish characteristics are the love of life and the enduring struggle to survive.” There is much truth in this observation; how else explain Jewish survival into the modern world against all the odds? Yet I fear that this is only part of the story and that in our ceaseless squabbles and conflicts with one another, our misdirected skepticism and historical amnesia, we may one day bring about our own demise. It is as if there is something in the Jewish soul that, despite its love of life, paradoxically hungers for its own extinction, as if the very quick of life, of practical wisdom, ethnic solidarity, love of the better part of heritage, faith in the political miracle known as Israel, and the stubborn desire to persist, will often lie dormant.

Under these circumstances, it is hard not to sympathize with the pungent and despairing remark of the Przysucha Hassidic Rebbe, Menachem Mendel of Kotzk, who said: “I could revive the dead, but I have more difficulty reviving the living.”

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URL to article: http://frontpagemag.com/2012/01/25/the-scourge-of-jewish-self-division/

By Ira Sharkansky, Tuesday Jan 24, 2012

We are never far from a reminder that the Israel-Palestinian conflict has a strong element of religious animosity.

Those who aspire to solve this with a simple agreement about lines on a map will be better off refereeing a football match (American or European). The Middle East is not for them.

The latest reminder occurred at an anniversary of the Palestinian political movement Fatah. It currently rules the West Bank, although tenuously, with help from Israel and other outsiders. Hamas and other extremists are nipping at its heels, and may enjoy the support of most residents.

Featured at the “moderate’s” celebration was a master of ceremonies who introduced the Mufti of Jerusalem by saying “His words are necessary because our war with the descendants of the apes and pigs is a war of religion and faith.”

He then introduced the Mufti of Jerusalem, the family member of the Mufti who incited deadly riots in the 1920s and 1930s, and later collaborated with the Nazis.

The present Mufti said, “In both collections of the Hadith . . . Judgment Day will not come before you fight the Jews, and the Jew will hide behind a stone or a tree, and the stone or the tree will say: Oh Muslim, oh servant of Allah, there is a Jew behind me, come and kill him, with the exception of the gharqad tree, and this is why it is common to see gharqad trees around the (Jewish) settlements.”

The comments received condemnations from Britain’s Foreign Office, and calls from Israel’s President Shimon Peres and Prime Minister Benyamin Netanyahu for judicial authorities to open an investigation about incitement. Even the Jewish peace group that typically condemns Israeli actions, Americans for Peace Now, condemned the comments as

“belligerent anti-Jewish . . . We are appalled by these comments, coming from the most senior Muslim cleric on the Palestinian Authority’s payroll . . . What we find particularly disturbing is that these vile comments were broadcast on the Palestinian Authority’s official television channel, amplifying their “inciting” effect . . . People in positions of religious authority, on all sides, bear a heavy responsibility of avoiding incendiary rhetoric. The Israeli-Palestinian conflict is a dispute between two national movements with conflicting claims to the land between the Jordan River and the Mediterranean. Clerics on both sides must prevent this conflict from being perceived as a religious conflict and from becoming one.”

The Mufti, for his part, described the Hadith as an end-of-times prophesy, not a political precept. “”There is nothing in my speech that calls for killing. . . I was speaking about my people, its steadfastness and its existence in this land until the hour (of resurrection)”.

According to the PA religious affairs minister, “Our political position remains unchanged. We believe in peace. He (Hussein) was simply quoting a Hadith that talks about destiny, about what could happen in the future.”

For the sake of candor and balance, I should note that the Palestinian News Agency Maan is as good a source as any for the details on this issue. http://www.maannews.net/eng/ViewDetails.aspx?ID=454753

The Mufti of Jerusalem is not alone among those who play on the borders of fanatacism and the endorsement of peace. Also indicative of Muslim extremism are school books that show maps of Palestine from the Jordan to the Mediterranean, and Turkey’s fanatic insistence that Armenian genocide is a reason to break diplomatic relations with France. Those who look at www.memri.org see no end of mad Mullahs who preach the most hateful of doctrines about Jews, as well as indications that large segments of Muslim populations and politicians view The Protocols of the Elders of Zion as a legitimate description of history and current reality.

Initial feelings at all these indications  can be intense rage, a wondering if we can co-exist with them, or should employ our military might before it is too late.

Then come thoughts about Jewish equivalents, and the problems of the democratic and rational Jewish state to deal with them. Recent incidents include rabbis who endorsed a text that justifies the killing of Gentiles, including children, and the rabbis of Safed who called on people of the city to avoid renting apartments to Arabs. In both cases, judicial authorities dither about pursuing actions against incitement. (See http://www.irac.org/NewsDetailes.aspx?D=1128;

http://www.mcclatchydc.com/2011/07/05/117043/israels-probe-of-radical-jewish.html; http://en.wikipedia.org/wiki/Yitzhak_Shapira)

No less troubling then religious extremism hereabouts is the naivite heard from American and European officials and commentators. Simplistic actions, such as don’t build here or there, may be appropriate for local disputes in Omaha, Oxford, or Leiden, but not in the Middle East. Buidling restrictions against Jews would not longer be acceptable in any of those places overseas. Here the explosive material is in the air, capable of being exploded by a traffic accident or a comment.

Beyond cursing their house and our own, there may be no alternative beyond hoping that the religious devil remains well capped in its bottle, and that there is enough sanity in both communities to pursue the paths of politics, compromise, and accommodation.

For our friends elsewhere, best to watch football until someone wiser than the present crowd comes up with a bright idea.

Israelis of all colors and races must join Ethiopian community’s war on racism

Yoel Esteron,  January 22, 2012

Mazi Tazazo was born in Sudan en route to Ethiopians in Israel. Just remember that it’s only a matter of time until they get used to the new color and the most important solution lies in your hands – fit in, don’t look the easy way out and get an education – that’s the tool with which you’ll prevail.”

Mazi did as her parents instructed; she joined the military and served as an observation post commander in Rafah. When she finished her military service, she got a degree in law and business administration from the Interdisciplinary Center in Herzliya and went on to work for a well-known law firm.

Recently, Mazi decided to focus on real estate development and together with another young attorney, Efrat Hinitz, established Eitanut – a joint venture for the management of projects in the National Outline Plan 38 for building reinforcement.

I first met Mazi Tazazo when she was a student and had the great pleasure of following her sweet, Hollywood-like success story. However, Mazi Tazazo is not resting on her laurels; last week, she visited the reportedly racism-ridden community of Kiryat Malachi and was appalled by attempts on the part of several neighborhood committees to get flat owners in the city to avoid the selling or renting of flats to people who look like her.

She was also dismayed to see that most of the protestors at the demonstration held in response were people who looked like her. Mazi wants Israelis of all colors and races to fight racism. She hopes the demonstration scheduled for next week in Tel Aviv will have a massive turnout.

Racism did not abate

Mazi fears that her parents might have been wrong after all. Racism did not abate as time went by; rather, it changed its face. Mazi is indignant with the “Unscrupulous, ignorant and cowardly people who insisted that my friend, who has a prefect Israeli accent, come for a job interview because she seemed perfectly qualified for the job but they saw the ‘horrifying sight’ in the office lobby, sent her home in the pretext that the interviewer is busy and they don’t have vacancies at the moment because the position has already been filled and that they apologize for the inconvenience.”

She has already planned what she is going to say to you, to us, at the demonstration in Tel Aviv: “I hope there will be those who stand shoulder to shoulder with me, and at times instead of me, to put in their place all those racist and heartless people who reduced me to tears while callously judging me by the color of my skin and separated me from my friends as I they banned me from entering a night club.”

There are 120,000 Ethiopians living in Israel today, a third of which were born here. There are more than a few organizations that have been supporting the Ethiopian community for years. There are well-intentioned people who occasionally speak up against racism. But it seems that new winds are blowing in the community; determined, talented and fearless youngsters the likes of Mazi Tazazo and Molet Araro – the student from the “United Ethiopians’” movement who has begun his march last week from his Kiryat Malachi home to the demonstration site at the Knesset in Jerusalem and who is calling on his friends to join the large political parties – have come to realize that they will have to stand at the forefront of change.

They believe in themselves. Let’s give them a hand.

The article was originally published by Calcalist:

http://www.calcalist.co.il/local/articles/0,7340,L-3559253,00.html

See Also:

Ethiopian Community

Jerusalem: Thousands protest against racism  / Yoav Malka

Some 5,000 rally in Independence Park after march to protest discrimination against members of Ethiopian community

Full story

Israel does not need to avoid the core point of conflict – Israel’s control of Judea and Samaria. On the contrary, Israel has a solid claim to this region and provides benefits for its population, both Arab and Jew. We can stop apologizing and stand up with pride, proclaiming the truth. Israel is committing no crime by building and developing its heartland.

From David Haivri, January 23, 2012

There are battles going on every day against Israel. The battlefields are University campuses and grocery stores near you, and they appear on your TV screens and web browsers. Like at the time of Yehuda Maccabee in his war against the Greeks, we are again few in number and up against a large, powerful and well equipped army. They have well funded student groups supported by local professors in all major Universities. They have support from anti-establishment anarchistic types around the world who are always good for some provocation and a good – or even an ugly – fight. They have talented writers, bloggers and social media geeks all ready to type away and pepper cyberspace with deliberately manipulated messages. And the news media is most often on their side, showing its full support through over exposure and through interpreting events in ways that make Israel look like “the bad guy.”

Their attacks are focused on anything that comes under the heading of “Occupation,” “West Bank,” “Apartheid” or related issues. Israel’s strategy of Hasbara (promoting a positive image through Public Relations and apologetics) has mainly turned its back on these sticky issues, since they are not considered Politically Correct, and diverted their efforts to promote a focus on Israel’s achievements in technology, worldwide humanitarian aid, great beer and beautiful bikini-clad women on the beaches of Tel Aviv and Eilat.

The problem I see is mainly that Israel’s advocates are not addressing the particular issues for which Israel is under attack. By avoiding and not responding to the accusatory claims, it appears that Israel doesn’t have a good answer. We thereby help prove their points by our silence. We need not offer this great advantage to the anti-Israel machine. When our advocates point out that Intel inside every computer was developed in Israel, the anti-Israel propaganda spokesmen are right ask “So what?” and “How does that justify occupying someone else’s land?” There must be a better answer, and I believe that there is.

Israel does not need to avoid the core point of conflict – Israel’s control of the West Bank. First of all, Israel won this area fair and square in a war that was forced on her by neighbors who occupied the land before the war. Basic international standards don’t require countries to give back land that they won in wars. Israel controls these lands only because the IDF has the means to protect our borders – not due to any kind of international approval.

I could proceed along this path, but I would like to suggest another strategy that I have found extremely effective – display the reality on the ground. The facts themselves should be our strongest arguments, because they alone can demolish the anti-Israel campaign. Guests who visit the Shomron (the Northern West Bank area I represent) see these facts for themselves and form a very different picture than the one drawn by the anti-Israel misinformation movement.

Those who wish to boycott products manufactured in Jewish communities in Yehuda and Shomron disregard the fact that thousands of local Arabs (Palestinians) work in these factories alongside Jewish Israelis, both receiving the same salaries and all workers’ benefits entitled by Israeli law – which happen to be much higher than the established norm in areas under the Palestinian Authority’s control. This means that Palestinians who are lucky enough to find employment in the “settlements” are taking home three times what they would be making in their own villages.

Seeing firsthand the University Center campus in Ariel, with its 14,000 students (including hundreds of Arab students), research departments, sports and cultural centers quickly diminishes the misconception that the “settlements” are in any way limited to temporary structures that can just be folded up and moved to another location on a whim. Witnessing this, guests realize that the image of a lone trailer-home on a barren hilltop has been placed in their imaginations by media outlets wishing to portray Jewish existence in this area as something built on a weak foundation. The reality shows how communities throughout Judea and Samaria are very well established and totally integrated into the scenery of the land. They are not something that is about to just go away.

My point is that I believe advocates of Israel need not avoid the issue of Israel’s control of Judea and Samaria. We have very good answers that can be offered with our heads held high. Israel has a solid claim to this region and provides benefits for its population, both Arab and Jew. We can stop apologizing and stand up with pride, proclaiming the truth. Israel is committing no crime by building and developing its heartland. Standing up to the core of the argument with good answers has proven very effective, where it has been tried.

I strongly suggest that all advocates for Israel come to spend a day in the Shomron and see the sights for themselves. Just one day will equip each of them with background information and renew their efforts to balance the debate and give them the advantage in their struggle to speak the truth – Israel is in the right.

www.israelnationalnews.com

• ‘Ground penetrating radar’ used because Jewish burial sites cannot be disturbed
• Holocaust deniers had previously used the lack of graves to support their theories

By Lee Cain, Daily Mail UK

18th January 2012

A British forensic archaeologist has unearthed fresh evidence to prove the existence of mass graves at the Nazi death camp Treblinka – scuppering the claims of Holocaust deniers who say it was merely a transit camp.

Some 800,000 Jews were killed at the site, in north east Poland, during the Second World War but a lack of physical evidence in the area has been exploited by Holocaust deniers.

Forensic archaeologist Caroline Sturdy Colls has now undertaken the first co-ordinated scientific attempt to locate the graves.

Treblinka death camp in Poland where 17,000 Stone Memorial is one of the few reminders of the horrific events of the past

As Jewish religious law forbids disturbing burial sites, she and her team from the University of Birmingham have used ‘ground-penetrating radar’. 

Her work at the site, where the Nazis tried to destroy all traces of industrial-scale killing, is being followed in forthcoming Radio 4 documentary The Hidden Graves Of The Holocaust.

Sturdy Colls said: ‘All the history books state that Treblinka was destroyed by the Nazis but the survey has demonstrated that simply isn’t the case.

‘I’ve identified a number of buried pits using geophysical techniques. These are considerable in size, and very deep, one in particular is 26 by 17 metres.’

The programme’s presenter says that the pits contain the burnt remains of thousands of bodies.

A rare photograph from the Treblinka death camp in Poland

The forensic archaeologist, who has now presented her findings to the authorities responsible for the memorial at Treblinka, added: ‘I really hope this is the first stage in a long-term programme to seek out those hidden graves of the Holocaust.’

Survivor Kalman Taigman remembers his arrival at the camp’s railway station, packed into a cattle wagon.

‘I was with my mother. We were about 100 people in a wagon. They opened the doors, firing guns and hitting us, and sent us into a yard. I ran with my mother and tried to calm her.

‘They told me to leave my mother but I didn’t do it quickly and I was hit on the head. When I got up, she was gone. She went with all the rest of the women to the gas chamber.’

TREBLINKA: NAZI DEATH CAMP TARGETED BY HOLOCAUST DENIERS

Treblinka was a Nazi death camp in occupied Poland near the village of Treblinka during World War II

The camp was constructed as part of Operation Reinhard

Treblinka operated between July 23, 1942 and October 19, 1943

During this time, approximately 850,000 men, women and children were killed at Treblinka.

This figure includes more than 800,000 Jews, as well as a few thousand Romani people

The camp, which was operated by the SS and Eastern European Trawnikis, was split into two sections named Treblinka I and II

Treblinka I was designed for forced-labour center

Treblinka II was designed as a death factory with more than 99 per cent of all arrivals being immediately sent to its gas chambers.

Treblinka II ended operations on October 19, 1943 following a revolt by its Sonderkommandos.

Beginning in March 1942, the SS implemented Sonderaktion 1005 to cover up the murder of millions of people during Aktion Reinhard.

There actions were so comprehensive that ever since the end of the Second World War, Holocaust deniers have used the site as evidence of misinformation about Nazi genocide.

They claim the site was merely a transit camp – a myth now debunked by the latest discoveries of mass graves.

Read more: http://www.dailymail.co.uk/news/article-2087735/British-archaeologist-discovers-fresh-evidence-mass-graves-World-War-Two-death-camp-Treblinka.html#ixzz1js4dSaSf

I’m struck by the uncritical expertise that would have us believe the Jews can do anything, even operate at will in the center of their most formidable enemy’s capital city. That one’s right out of the old antisemitic scrolls: whenever anything happens — anytime, anywhere — that upsets you, just blame the Jews.

Posted By Michael Ledeen On January 17, 2012 @ 2:36 pm In Uncategorized | 29 Comments

They run the banks, the press, all Western governments, the universities, the spooks (most everywhere).  And if you can’t find any evidence for it, well, that shows how diabolical the Jews are, right?

I’m talking about the latest assassination in Tehran, in which a young chemist, who worked in the acquisitions department of the Iranian nuclear project at Natanz, was killed by a “sticky bomb” attached to his car in the middle of rush hour traffic.

None of those writing about this event has any evidence for their theories, but many of them are quite confident that the Israelis did it.  The Times of London, which presents a mixture of circumstantial evidence and some “information” from “a source,” at least has the honesty to say what all these self-proclaimed experts should say:  “…said a source who released details, impossible to verify, to the Sunday Times.”

An unnamed source provides information that cannot be verified.  But the journalists write it, and the paper prints it.

Before getting into the details, let me caveat this whole thing:  I don’t know who did it, and neither does anybody else writing about it.  The Iranian regime, which usually claims to know everything about everything, has so far accused the Brits, the Americans, the MEK, and the Israelis.

However, I think that I do know this:  If the Israelis (or the Americans, or the Brits) are actually capable of operating at will in the midst of the virtual military occupation in Tehran,  we do not have to worry about the Iranian nukes, because if the Israelis, the Brits or the Americans can do that, they can do anything they want to.

Tehran is an armed camp.  There are security forces, check points, men with weapons and cell phones, and countless informers, all over the place.  If a citizen makes a phone call that is the least bit suspect to the regime, that citizen is located, on average, in less than half an hour, and sometimes in a few minutes.  Several Iranian officials and scientists involved in the nuclear project have been blown up in the last two years, and the killers have always gotten clean away.  Indeed, the latest assassins killed their man just a few feet from the headquarters buildings of the Intelligence Ministry ^[1].  That’s quite an accomplishment.  If agents of a foreign intelligence service are doing it, they’re better than Tom Cruise’s fictional operatives in the Mission: Impossible movies.

But it might be CIA, Mossad or MI6, despite the daunting security situation in Tehran.  Maybe they ARE better than anything Hollywood can imagine.  What would be the motive?  Here, the “experts” are pretty much unanimous:  the motive is to disrupt the Iranian nuclear weapons program.  Over the years, plenty of non-Western nuclear physicists have turned up dead, some in the Middle East, some in our part of the world (France, for example).

And here the picture gets a bit foggier, because the Iranian victims don’t really fit that picture.

My friend Potkin Azarmehr, a thoughtful British-Iranian who blogs in London, has been writing ^[2] about these events for years, and he makes a lot of sense (to repeat, I don’t know who did it and neither does Potkin.  He’s just thinking out loud).  He points out a few details about the four targets of bombing attacks in Tehran prior to the latest assassination:

• The first was an academic with no apparent connection to the nuclear project.  He was a political activist who supported the Green Movement, the main group in opposition to the regime.  He attended international meetings, and was a member of a group that included Israelis.  He was blown up by a significant quantity of explosives, not a sticky bomb.  The explosives were planted in or on a motorcycle parked outside the victim’s house;

• The second was apolitical, was also a theoretical physicist, and belonged to the same international scientific organization (including Israelis) as the first.  He was killed by a sticky bomb;

• On the very same day, another physicist was attacked.  He was also a political activist, a regime supporter, and a member of the revolutionary guards.  Unlike the first two, he was certainly an active participant in the nuclear program, as shown by the fact that his name was on official sanctions lists.  The news stories spoke of a bomb, but the photographs of the crime scene don’t show evidence of an explosion (they do show some bullet holes in his car).  There’s another big difference:  he wasn’t killed.  Shortly after the event, he was promoted to head the nuclear program.  To which Potkin asks a good question:

If these assassinations were the work of highly sophisticated Western/Israeli sent hit squads, how is it that a theoretical research physicist not on the sanctions list is eliminated so efficiently but the more obvious target who is clearly connected to the nuclear program and is on the sanctions list, is not even hurt.

Potkin suspects the first guy was killed by the regime, and the second attack was staged so that the regime could blame foreign espionage agents.

The fourth case was the oddest of all, a university student who was gunned down in front of his house, where he’d just returned after collecting his young daughter from kindergarten.  He wasn’t a nuclear anything, he was studying electrical engineering,. working for a Master’s degree.  There is an Iranian nuclear physicist with a similar name (and his picture was published all over the Iranian press), but that man — who might well have been a logical victim for anyone targeting key people in the nuclear project — was out of the country.  The victim was not a shadowy figure, he had a Facebook page on which he spoke warmly of a well-known dissident singer.

Was it a case of mistaken identity?  Did Mossad, CIA or MI6 confuse the two names?  There are such events in the long history of clandestine actions, after all.  Let’s just call it an open question.  A mystery.  Whatever it was, It hardly fits the picture of a diabolically knowledgeable and omnipotent Israeli intelligence service.

The latest victim was a chemist, not a physicist, and his main connection to the nuclear program was administrative, not technical:  he worked in the purchasing office for the Natanz operation.  He was important enough to have been interviewed by IAEA inspectors, and after his death, Iranian leaders alleged that the IAEA people had passed on classified information to the assassins.  But this isn’t very convincing;  administrative officers are a dime a dozen, after all.  Blow up one, you get a dozen applicants for the position.  More mysteries.

Nonetheless, scads of writers are quite sure that the Jews did it.  The latest smelly fish ^[3] from this well known stew comes from Foreign Policy magazine, a popular and often useful source of “expert” thinking about foreign policy and national security.  It’s called “false flag,” written by Mark Perry, whose world view is not very charitable toward Israel, which the story accuses of having recruited Balouchis several years ago under false pretenses — claiming that Mossad agents were Americans.

The Israelis almost never comment on intelligence matters, but in this case they issued a very strong denial, calling it “absolute nonsense.”  There’s even more nonsense, which Mr. Perry and his Foreign Policy editors happily passed on to their readers.  In the midst of this story, the author quotes a “recently retired (American) intelligence officer:  “We don’t do bang and boom…and we don’t do political assassinations.”

I wonder if Foreign Policy editors ever heard of the Predator program, the fleet of CIA-run drones that kill Taliban and al Qaeda throughout the Middle East, or, for that matter, the very political assassination of Osama bin Laden.

One might suspect that this  story is the work of CIA disinformers, hard at work to deny, and even undermine, what most reliable reporters have described as a very close and productive relationship between the intelligence and military communities of the United States and Israel.  Or maybe it’s just another intelligence failure, of which there has been no shortage in recent years.

Where does that leave us?  Let’s go back to basics:  who could operate in the midst of the armed camp that is Tehran, and might also have a motive for killing these five unfortunate souls?  There’s a lot of killing in Iran, and the overwhelming majority of murders are carried out by the regime, and the victims are Iranian citizens from all walks of life.  From this standpoint, the regime is the most likely perpetrator. Regime killers could also operate freely throughout the capital, and that also “explains” why there were never calls for information about the assassins.  Why ask, when you know their identities, and approved the operation?

What about motive?  Look at the last case.  What does the regime say about the victim?  That he spoke to IAEA investigators (I’m told that the conversation took place outside Iran).  The regime doesn’t like that at all, they are very suspicious of their own people (and rightly so!), put very stringent limitations on foreign travel, and monitor the communications of everyone involved in important activities like weapons programs.  In the padded cell of paranoiacs around the supreme leader, strong suspicion of disloyalty is probably enough to get a person on one hit list or another, and the regime has every reason to “send a message” to others involved in such activities:  one false step and you’re dead.

Again, I don’t know who did it, but the rush to judgment by so many pundits smacks of political passion rather than cool analysis.  And I’m struck by the uncritical expertise that would have us believe the Jews can do anything, even operate at will in the center of their most formidable enemy’s capital city.  That one’s right out of the old antisemitic scrolls:  whenever anything happens — anytime, anywhere — that upsets you, just blame the Jews.  They can do anything, anywhere.

If only it were true.  I’d be flying my private jet to my little island off the coast of Sicily…

Article printed from Faster, Please!: http://pjmedia.com/michaelledeen

URL to article: http://pjmedia.com/michaelledeen/2012/01/17/whos-really-killing-those-nuclear-scientists-in-tehran/

URLs in this post:

[1] just a few feet from the headquarters buildings of the Intelligence Ministry: http://www.roozonline.com/english/news3/newsitem/archive/2012/january/14/article/assassination-within-two-feet-from-the-ministry-of-intelligence.html

[2] has been writing: http://azarmehr.blogspot.com/2011/08/assassination-of-iranian-academics.html

[3] latest smelly fish: http://www.foreignpolicy.com/articles/2012/01/13/false_flag

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