Thread: Makows New Book
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Old 09-26-2007, 10:32 PM
redrat11 redrat11 is offline
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Father Bulger said that according to his estimates, six million gentile children had been done to death in the ritual manner by Jews since the crucifixion of Christ. These six million victims have not only gone unavenged, but each one of them, deserving to be elevated to sainthood for their sufferings at the hands of the Jews, has died without gentile society making the slightest effort to protect other children from becoming victims in the same manner.

Father James E. Bulger said,

"The blood lust of the Jews and their hatred of Jesus Christ are combined in this horrible ceremony."

Not only have millions innocent souls been done to death in ritual murder by the Jews, but each of us must ask himself, What kind of Christian, what kind of human being, am I, if I do nothing to protect children from such horrible sacrifice in a supposedly Christian and modern society?

Allusions To Blood Libel Made By Prominent Italian Newspaper: Rome, June 20 (JTA)--A newspaper article that appeared to link the unsolved murder of an Italian child last year with ancient blood libel slander against the Jews has prompted concern among Italian Jewish leaders.


The article, which appeared May 30 in a provincial edition of the Rome daily Il Messaggero, drew parallels between the murder of 4-year-old Simone Allegretti, near the central Italian town of Foligno, and two ritual murder cases in 15th-century Italy.

The article theorized that Simone's murderer was a mentally unbalanced person who, knowing the ritual murder stories, may have committed a sort of copycat crime.

But, as Tullia Zevi, the president of the Italian Union of Jewish Communities, pointed out in a June 8 letter to the editor of Il Messaggero, the article's conclusions were so ambiguous that they could be "potentially dangerous."

The Messaggero article was headlined: "From History, Chilling Similarities with the Murder of Simone." A subhead read: "Monster of Foligno, the Hypothesis of Ritual Murder." The article mentioned the 15th-century cases of Simon of Trent, in northern Italy, and Antonuccio of Bevagna, a town near Foligno, in Umbria. "The first (victim), later beatified, was kidnaped the evening of Good Friday and died drained of blood during a macabre rite," the article declared. "The other, instead, is said to have been seized and wounded," the newspaper said.

The blood libel, or accusation that Jews murdered Christian children and drained their blood for use in ritual, particularly in making matzot for Passover, dates back to medieval times and has been one of the most persistent and irrational anti-Semitic superstitions over the centuries. The accusations have sparked mass persecutions, anti-Semitic hysteria and other horrors, down into this century. Perhaps for this reason, the Jewish community here has been quick to respond to any apparent attempt to revive or lend credence to this superstition.

The Messaggero article, by Gilberto Scalabrini, described in detail the story of Simon of Trent, a 2-year-old who was found horribly murdered on Easter Sunday 1475. "How was Simon of Trent killed? To reread this story gives one goose pimples, because the details have a terrible resemblance to the fate of the little boy from (Foligno)," he wrote. But while he noted the "popular superstition of the time" and described the Jews who were executed for the murder as "presumed criminals," he went on to gave a blow-by-blow description of the crime, citing "documents" detailing how the Jews of Trent, supposedly in the synagogue itself, carried out the murder.

He then quotes a Jewish historian as recounting the case of Antonuccio of Bevagna, in 1485, in which a child accused a family of local Jewish bankers of kidnaping him and trying to drain his blood. That story, however, appeared to have been linked to attempts at the time to close down the Jewish bank. The case was dismissed. "Surely they do not have any precise analogy to the murder of Simone Allegretti," Scalabrini wrote. "But 'a sick mind" could have read them and codified them in order to commit a ritual murder. "The blood of Simone, in fact, was never found, even though he lost about 3 liters," the reporter wrote.

Kielce's pogrom: The last blood libel in Poland: Today marks the 50th anniversary of the infamous pogrom in the Polish city of Kielce. The pogrom, in which thousands of ordinary people took to the streets and massacred their neighbors on the charge that the latter were guilty of ritual murder, was a result of a blood-libel accusation against the Jews. The pogrom's anniversary is by and large ignored in Poland. Ritual murder charges against Jews are a frequent occurrence in Polish history. The first anti-Jewish pogrom caused by ritual murder accusations after Poland's liberation from the Nazis occurred in August 1945. Leaflets on the streets of Cracow proclaimed: "The Jews are our eternal enemies. They kill our children in their synagogues."

Responding to such propaganda, a Polish mob attacked the synagogue on Miodowa Street during the Shabbat service. The synagogue was set on fire and the Torah scrolls desecrated. The riots spread to Sosnowiec and Lublin. The number of victims is not known as the riots were never officially reported.

But the Kielce pogrom was the worst consequence of blood-libel charges. A nine-year-old Christian boy, Henryk Blaszczyk, the son of a local laborer, disappeared from home. For two days he stayed with relatives in a nearby village, but when the boy came back and was asked where he had been, he said that he was kidnaped by Jews and kept in a cellar where he saw 15 other Christian children already murdered. It was, he said, at the house on 7 Planty Street.

Among the occupants of this house was the Kielce Jewish Committee, a group of young Jews who were getting ready to leave Poland for Palestine, survivors of the Nazi camps and some returnees from the Soviet Union.

As soon as the story became known among the local population, crowds began to gather around the building. Before the police had time to consider what action to take, the crowd had grown to several thousand. In a wild fury some broke into the building and any Jew they were able to drag outside was beaten or trampled to death. Some of the victims were thrown out of the windows.

A unit of the internal security forces sent to the scene of the pogrom joined the killers. The attackers received further assistance from a group of miners.

The carnage was only stopped late in the afternoon when a large army unit arrived from Warsaw. But even when the wounded were being taken to hospital, the open wagons in which they were transported became the target for stone-throwers. According to some estimates, half the Kielce population of 50,000 took part in this, a pogrom reminiscent of the Dark Ages.

While the carnage was taking place on Planty Street, other parts of the town and its surroundings were the scene of more murders. Jewish passengers on trains arriving at Kielce were murdered. Altogether the pogrom resulted in 42 deaths and more than 80 injured.

Representatives of the government, the Central Jewish Committee, and the foreign press were present at the funerals. While the caskets with the bodies of the victims were lowered into the ground, a Polish professor named Gorecki expressed his sorrow. After beating his breast several times he cried out: "Polish Christians, our hands are stained with the blood of innocent Jews. We are all responsible for this crime. Never, never must we forget. The burden of this crime will weigh forever on our conscience."

The Catholic Church officially refrained from commenting. A letter read in churches after the pogrom failed to condemn the violence, but rather obscured the issue of Polish antisemitism. The archbishop of Kielce refused to condemn the pogrom. And the archbishop of Lublin, who later became a cardinal, had this to say on blood libels: "During the trial of Beilis [in Tsarist Russia] many Jewish scriptures were submitted to deny the practice of using Christian blood for ritual purposes, but there was no proof that it wasn't practiced."

An exception was the archbishop of Chestochowa, who had the courage to condemn not only the violence but the accusations of ritual murder. It was only in 1981 that an article in Tygodnik Solidarnosci by Prof. Krystyna Kersten broke the silence on the Kielce pogrom. Further investigation to find out who was behind the pogrom was undertaken by Jerzy Slawomir in 1986.

In 1990, Gazeta Wyborcza a leading Warsaw daily published an extensive analysis of the events in Kielce entitled "Kill a Jew." Since then, the anniversary of the Kielce pogrom has received only a passing mention in the Polish press. What is significant about all the published material in Poland regarding the pogrom is the variety of theories on the identity of the instigators. Among the suspects are the Communists, the Polish underground, the Polish government in exile, the Zionists and finally the Jews themselves.


The former head of the province of Wislicz said in 1986:

"Today I would like to forget about [the pogrom], but if you insist on going back 40 years...I can consider that the Jews themselves are partly responsible."

Not one Polish historian has investigated the antisemitism that caused the pogrom. Until recently, any public admission of Poland's guilt was met by a hostile reaction from those Poles who considered such admissions as denigrating the honor of the Polish nation.

In 1990, on the 44th anniversary of the pogrom, a commemorative plaque for the victims of the pogrom was unveiled on the initiative of then- president Lech Walesa. On the day prior to the unveiling, the victims' graves in the Kielce cemetery were desecrated, and during the night the plaque was defaced. There were also numerous, albeit feeble, attempts by some Polish personalities and by members of the Catholic clergy to express regret for past behavior. And the Catholic Church, which historically has been responsible for so much Polish antisemitism, has been quite active in trying to change the attitudes of the Polish masses toward Jews.

A letter of the Polish Episcopate, read in all Polish churches on January 21, 1981, contained expressions of regret "for all acts of antisemitism which have taken place on Polish soil at any time and by anyone." The letter also begs for forgiveness for the Church's position during the Nazi occupation of Poland.

Baby-smuggling accusation causes blood libel to surface: The blood-libel myth surfaced in Romania after police there held an Israeli and three Romanians accused of smuggling babies to Moldova and Israel, police said last week. A Romanian police spokesman identified the Israeli citizen as Mahmud Asadi, a Palestinian who converted to Judaism and claims to have been a personal secretary to slain Israeli Prime Minister Yitzhak Rabin, according to the World Jewish Congress.

Resurrecting the centuries-old anti-Semitic blood libel, the Bucharest weekly Baricada reported last month that there was no chance of ever seeing the smuggled children alive because "as is well-known, Jewish matzah demands kosher, young Christian blood."

But involved in "collecting kosher blood" is protected by the Mossad, the Israeli intelligence service, it is "unlikely" that proof of the horrible deed can be produced, the weekly said.

The day they stopped believing : The Ethiopian immigrants came to Israel all wrapped up in a package deal. The rabbinate agreed to their coming in exchange for the letting of a drop of blood from the sexual organ of each adult male (a confirmation of their Jewishness, which incidentally has still not been fully recognized); and with the proviso that their children would attend religious schools. The Ethiopians agreed.

Most of them underwent the bloodletting ritual, a physically, spiritually and collectively humiliating business, and their children go to state religious schools. They were told it was for their own good, and they believed it.

They were all, in a bundle, placed in absorption centers, and the children were put into absorption classes. They were told it was for the sake of their advancement and their integration, and they really wanted to believe it.

All of them were given blood tests, and it was explained to anyone who enquired that "they" had many contagious diseases. They were given preventive pills en masse, which caused horrendous stomachaches. These they suffered stoically - or threw away the pills secretly - and didn't understand why Israelis were being warned not to come near them for six months.

Their rabbis were dispatched like a pack of fools to a course at the "real" rabbinate given by Israeli rabbis, and the children were sent away to religious boarding schools. They were told that this would make them equal in the eyes of "kosher" Israeli Jews, and that their children would have an equal opportunity to go on to higher education.

And if their kesim hadn't been barred from the rabbinate, and if most of their children hadn't failed their bagrut, they might almost have believed it. And then they were all branded with the mark of AIDS, and it was even explained to them that it had nothing to do with racism.

And then, like Ahad Ha'am's Jews faced with blood-libel, they couldn' t believe any longer. This latest blood-libel was the straw that broke the camel's back.

Had there been some differentiation made, for example, between Ethiopians who came here in the '80s and those who came in the '90s; or between the young generation (which tends to have an active sex life) and older people (who are generally less sexually active) the immigrants might have played along. They might have kept quiet had they been told openly that they couldn't donate their blood and been given a reason, valid or not. That they might well have accepted. But they found themselves treated like some blighted, primitive group, like a bunch of lepers, and that even the Ethiopians couldn't take.

What the authorities are not saying is that they were only trying to preserve the Ethiopian immigrants' sense of honor - but the immigrants have stopped believing either the facts as presented, or in the authorities' good intentions. So have I. "There's an optical illusion here about the proportion of HIV carriers among Ethiopian immigrants," said Dr. Ronny Shtarkshall, of the Hebrew University-Hadassah School of Public Health and Community Medicine in a Ma'ariv interview two years ago, during the previous wave of rumors. "There has been no general check for HIV carriers among the Israeli population." The estimate is 3,000, but the real figure cannot be known. "And in any case," the doctor said, "the incidence of AIDS among Ethiopian Jews is far lower than in Western countries like the US, Switzerland and France. This is chiefly because sexual promiscuity and homosexuality, the most frequent causes of HIV transmission, simply don't exist."

Shtarkshall remarked that he would be more wary of Israelis who had backpacked abroad and come into contact with people they didn't know than Jews from Ethiopia. But this stand, explicit as it was, didn't prevent the reporter from continuing to treat AIDS among Ethiopian immigrants as an established fact.

The doctor then went into great detail in the interview about a Joint Distribution Committee-funded project he was involved in to educate the Ethiopians about AIDS. For a project of this type you need a severe social or medical problem. And now the doctor had a problem - he seemed to be contradicting himself. Is there or isn't there a huge risk, above the average, of AIDS in the Ethiopian community here?

I have a theory: There are various interested parties here, and all of them want to preserve the Ethiopians as a mass to be manipulated, concentrated in absorption centers (which need a reason to go on receiving funds for existing), and dominated. Once it has been "established" that the Ethiopians as a community pose an AIDS danger, they can be smeared with mud, tricked, their children isolated, and their blood tossed into the garbage bucket. For long years to come, the Ethiopians will go on filling a mystical, much-needed role for researchers, absorption organizations, and the media.

The Day Yeltsin Praised the Art of Blood Libel: Russian Prexy Tours. Retrospective of Ilya Glazunov and Finds It "Patriotic": Moscow -- For Boris Yeltsin, paintings filled with caricatures of long-nosed Chasidic Jews bearing gold coins and drinking chalices of Russian blood while ape-like black men abscond with naked white women are "optimistic and patriotic."

At least that's the impression the Russian president gave as he toured the vast retrospective exhibition of the nationalist painter Ilya Glazunov. Mr. Yeltsin listened raptly as the artist explained his massive tableaux, which fault communists, Jewish devils, blacks and foreign opportunists for all of Russia's ills; afterward, the Russian president remarked that the paintings possessed "very deep and philosophical meanings."

Mr. Yeltsin's appearance at the show, which drew thousands of eager Muscovites, suggests that radical nationalism, once the province of fringe extremists, is being openly espoused even by the country's president. In the past six months since the surprise parliamentary victory of neo-nationalist Vladimir Zhirinovsky, Yeltsin reformers, most visibly Foreign Minister Kozyrev, have been quick to take more strident positions, particularly defending Russian interests abroad and the cause of ethnic Russians living in former Soviet republics. With 150 extreme-nationalist publications now circulating widely in Russia, politicians are also stressing the inherent greatness of ethnic Russian traditions and beliefs.

Mr. Yeltsin's visit to the Glazunov exhibit marks the first time that Mr. Yeltsin has acted in a way that could be construed as endorsing anti-Semitism. Yet the significance of the visit may lie in the fact that he, too, sees a need to court the nationalist vote and is not above resorting to sycophantic gestures to get it. "Almost every painting shows that out of dreadful human torments, battles and killings, a new Russia is emerging. Russia is being reborn," the Russian president said of the exhibit, which includes starkly anti-Semitic imagery.

At a time when many Russians are feeling humiliated over the country's infrastructural breakdown, moral chaos and loss of diplomatic influence abroad, paintings that pay homage to the country's past greatness are certain to be popular. In particular, Mr. Glazunov's monumental canvases present a panoply of Russian mythical, historical, royal and religious figures, including great Russian writers, artists, politicians and saints. As one gallery-goer, a 60-year old grandmother named Natalia Aluyeva, observed: "We have lost our illusions of a future happy society and are seeking consolation in our history."

Sanctions Violence: The paintings' darker sides, however, brimming with sinister allusions to devils, masons and so-called cabalistic symbols, raise the troubling question: At what point has the artist crossed the line where patriotism ends and is replaced by a rabid nationalism that sanctions violence against ethnic minorities. "The Grand Experiment (1990)," a behemoth tableau that focuses on Russian history in the 20th century, is a case in point.

In the Glazunov iconography, Russia's pre-Soviet period is invariably portrayed in idyllic terms. There, in the top left-hand corner, blue skies hover over a whitewashed gold-domed Russian Orthodox church; church bells are ringing and the beatific Slavic tsar and tsarina reign above the slogan "God, Tsar and Church." Everywhere else, the canvas is blood red with the chaos of the Bolshevik revolution.

Caricature of Trotsky: In the center of the canvas, a red five-pointed star; a reference both to the communist star and the "Masonic" star; frames the enormous head of Karl Marx, the Jew who within the painting clearly is to blame for all the bloodshed of "the Grand Experiment," namely communism. In front of Marx's face is a tetragram that the exhibition catalogue describes as "the five-pointer star, ancient cabalistic symbol -- the symbol of evil. Marxism is connected to Satanism." To the left of the red star, there is a tomato-red caricature of Trotsky, depicted as a long-nosed Jewish devil with black claws, scaling the Kremlin walls. Below him, Mr. Glazunov invokes the blood libel, painting in a thick-bearded Chasid sipping a cup of Russian blood. There is yet another long-nosed Chasid with gold coins in one outstretched hand and, under his other arm, Russia stamped with the Soviet hammer and sickle; nearby, a smiling black man makes off with a bare-breasted white woman who is for sale for two dollars; Stalin, Churchill and Roosevelt are there with the Israeli flag hanging behind them.

Although the painting is complicated, crammed with several hundred historical faces, the message is clear: Outsiders, among them Jews in particular, are responsible for the revolution that destroyed the paradisiacal period of Christian tsarism, bringing waves of bloodshed on the Russian people. Those outsiders are also seen as clearly to blame for the current invasion of Russia of foreign commercial goods, capitalist ideas and such decadent culture as punk music and jazz. As the catalogue to the exhibit explains, "the painting shows that the revolution was not a natural historical event but prepared, organized and brought by persons from outside. Russia has been a field for social experiment...Yakov Schiff, an American banker, a Marx supporter, a fanatic Russophobe, an enemy of Russian Orthodoxy financed various terrorist organizations in Russia."

Appeal to Fascists: The Glazunov exhibition appeals particularly to radical nationalists and fascists, who propagate the idea of a foreign conspiracy out to destroy Russia. "You look around you with horror, wondering who is with you against this Satanic horde...[Mr. Glazunov] has created paintings of great significance and mystical force," says Alexander Nevzorov, a television host and Duma member. "When I saw this painting I cried."

The fact that such an openly racist exhibition was attended and praised by the country's president indicates the current political sway of the ethnic Russian idea and the political impotence of minorities in Russia, who have trouble even gaining an audience with their representatives.

A spokesman for Mr. Yeltsin insisted that the stroll around the exhibit was innocent: "He is interested in painting and is especially interested in the reaction of the public to this exhibit," remarked Anatoly Krasikov, Mr. Yeltsin's press spokesman. "[Mr.] Yeltsin, like any other democratic president, can afford to go to art exhibits without taking political sides."

The exhibit at Moscow's Manezh central exhibition hall, however, was sponsored by several state agencies, including the Mayoralty of Moscow, the Russian Ministry of Culture and the state's Academy of Russian Painting and Architecture; which is headed by Mr. Glazunov. The painter has been using the show as a weekly soapbox, preaching his ideas -- about politics, not art -- to an eager public. "This is a chance to express the feelings of Russian people through art in ways that ordinary simple people can understand," commented Raisa Ivanova, a Muscovite straining in the crowd to hear Mr. Glazunov speak. "He is a very great, nationalistic painter with emotional impact. This is a patriotic exhibit. He loves his motherland and he is showing us how our soul is sick."

Following Spain's New-Found Philo-Semitism: In 1987 I lived in Madrid for a year, and every time I return, more of my friends turn out to be "Jewish." These are not the famous Marranos, the "secret Jews" who preserved their customs through five centuries of oppression. Rather, they are Catholics who remember a cryptic comment grandmother once made. In the country where people now in their 30s learned in school that Jews made matzahs with Christian blood, Judaism has become all the rage. Teenage punks wear the Star of David as jewelry and tattoos. An order of nuns, Nuestra Señde Zion, purges anti-Semitic references from textbooks. Archaeologists are digging up Jewish remains that were neglected for centuries.


Meanwhile, Jews have never been more interested in Spain. Visit New York's Jewish Museum, where paintings by an Italian Sephardic artist are on view. Check out the bookstore for the latest publications devoted to Sephardic achievements in poetry, philosophy and scholarship. Or pass by one of the events in the ninth annual Semana Sepharad, a week- long celebration of Spanish Jewry and its diaspora sponsored by Yeshiva University, the Tourist Office of Spain and Iberia Airlines (please see schedule at right). This event, at the suggestion of the Spanish government, is dedicated to a little-known Spanish diplomat, Angel Sanz-Briz.

Sanz-Briz, who worked at the Spanish Embassy in Budapest and saved thousands of non-Spanish Jews from deportation to camps by claiming they were Spanish, is being promoted as the "Spanish Schindler." " His story is not that well-known anywhere in the world," says Rabbi M. Mitchell Serels, director of Sephardic community programs at Yeshiva University and one of the organizers of Semana Sepharad.

It is at the very least ironic that Spain, responsible for the most spectacular expulsion of Jews in medieval Europe, is now promoting a home-grown Holocaust hero. But what better way to atone for the Inquisition? As Howard Sachar writes in his new, highly readable book, "Farewell Españ The World of the Sephardim Remembered" (Knopf), there were practical reasons behind royal visits to synagogues, meetings with important rabbis and other attempts at outreach that culminated in the establishment of diplomatic relations with Israel in 1986. These included fomenting trade, tourism and, not least, membership in the European Economic Community.

Not that Spain's new-found philo-Semitism is mere public relations. With the emergence of democracy following Franco's death in 1975, former taboos were embraced with a near-hysterical mania to catch up with the rest of the West. Among those taboos was Spain's Sephardic heritage, which had been erased from the history books with the same rigor the country had applied to ridding itself of Jews and their descendants.

That ethnic cleansing happened years ago, so you don' t find the collective guilt that characterizes Germany's obsession with Judaism, for example. Nor do you find anti-Semitism, representatives from Spain's small Jewish community insist, if you are talking about officially sanctioned anti-Semitism, like restrictive laws. The popular attitude toward Judaism is based more in folklore than in fact: equal parts attraction and ambivalence, curiosity and ignorance. Jewish culture is seen as hermetic, exotic and mystical -- and sometimes, still, a little sinister, which may explain why true Marranos continue to maintain deep secrecy.

Consider the experience of Trudi Alexy, a Prague-born Jew who fled with her family to Barcelona at the outbreak of the war and immigrated to the United States in 1941. Ms. Alexy's recent book, "The Mezuzah in the Madonna's Foot: Marranos and Other Secret Jews" (Harper-Collins), is somewhat misleadingly titled, for the first half describes her own experience as a secret Jew in Spain, her childhood dalliance with Catholicism and her efforts to reclaim her heritage, which included tracking down other Jews who fled through Spain as well as the Catholics who risked their lives for them.

Some of the most fascinating passages in Ms. Alexy's book concern her encounters with Marranos, who are outwardly Catholic but practice some form of Judaism at home. More are turning up all the time; most recently in Puerto Rico, and those who have sought to integrate with the Jewish community have encountered all sorts of difficulties in asserting their Jewishness, as one who tried to become a rabbi poignantly recounted to Ms. Alexy. But most don't want to. An American Jewish doctor told Ms. Alexy of his experience visiting an Andalusian colleague almost 50 years after they had worked together during the Spanish Civil War. Citing his friend's surname; which sounded Jewish, the American asked the Spaniard if he had Jewish ancestors. "We are as Catholic as Catholic can be," the Spaniard replied. Then he led his guest to a dark, windowless room. "Whenever I am troubled or need help, I pray to the Virgin Mary or to Our Savior Jesus Christ or to the saints. I say the rosary and go to Mass," he said. "But if all else fails, I come here." He opened a door with an old key and removed an ancient tallis and a set of phylacteries. Then he prayed.

Like the phylacteries, most things Jewish in Spain survive because they were well-hidden (or, in the case of the few standing synagogues, because they were converted into churches). Recently, a clerk in Gerona, home of Nachmanides, came across a cache of Jewish documents stuffed in a book binding. Among the papers; which are particularly significant because they are written in Hebrew, are synagogue tax records, a personal diary and a dowry list, the type of ephemera of which little remains. Rabbi Serels, whose book on these documents will be published next year, notes that the significance of the event lies as much in the documents' historical value as in the fact that the government of Gerona; where no Jews live now, is financing the restoration and ultimate exhibition of the papers in a museum dedicated to the city's Jewish heritage.

Segovia, home of the Grand Inquisitor Torquemada, is another place where non-Jewish scholars are digging deep into the Jewish past. Currently no Jews live in this Castilian city, better known for its monumental Roman aqueduct and the Disneyesque Alcá or fortress, but in the middle ages it housed a Jewish community probably numbering in the low thousands. Archeologists are excavating the Jewish cemetery, located in a pine forest outside the city walls. What is left of the Jewish slaughterhouse is being converted into a provincial museum that will include Jewish objects in its exhibitions. A center for Sephardic studies is planned, along with one for Sephardic art.


Of the five synagogues that served Segovia, one remains -- sort of. It is currently the Church of Corpus Christi, occupied by an order of cloistered Carmelite nuns. Badly damaged in a fire in 1899, the white, light-filled structure still retains its original Moorish-style arches. No one knows exactly how the Sinagoga Mayor became a church, though there is a local legend that explains it.

In 1410, my guide recounted, a Jewish doctor loaned a priest money -- in return for a holy wafer, which he intended to desecrate in a vat of boiling water. But the wafer didn't boil. Instead, the building caught fire, and the wafer, emitting blood, sailed across town into the hands of a priest. A crack behind the altar, supposedly made by the ricocheting wafer, has proved impossible to repair, the guide pointed out. "It' s only a legend," she said. "But I believe it because it's pretty. "

The infamous blood libel story -- pretty? She grew up with the story. It's depicted on a 19th-century painting right there in the church -- wafer gleaming in mid-air, terrified Jews scurrying in all directions. A few years ago, a friend told me about a "Jewish" family living in Granada. It turned out that they were Catholic -- though their surname, Carnicero (butcher), may well have been Jewish once. The father had become obsessed with his roots and was studying Hebrew. They couldn't have been more hospitable. They introduced me to Granada' s three other Jews; they fed me; they invited me to stay the night in an unused bedroom. As I prepared for bed, I spotted a large flag hanging in the closet. It had a swastika on it.

Upon questioning, my host's son explained that the flag was "left over from my brother's youth." So was evidence of other phases the boy passed through: buttons of hammer and sickle, marijuana leaves, Mickey Mouse. Dalliance with fascism was just one of those post-Franco adolescent attempts to be as offensive as possible. "Frankly, until recently, I didn't know the swastika had anything to do with the Jews, " he added. This ignorance, willful or not, is rooted in the same mind-set that finds the blood libel believable. Judaism is appealing to Spaniards because it is ancient and arcane, not because it is a living culture. The folkloristic conception of "the Jew" has nothing to do with contemporary Jews or Judaism, with which the vast majority of Spaniards have no contact.

About 12,000 Jews live in Spain now; mostly, they are bemused observers of the Jewish revival. Jacques Laredo, former president of Madrid' s synagogue, told me that he was besieged with letters from Spaniards having names possibly of Jewish origin -- names of towns, plants, flowers, professions. "But they show their Jewish origin five centuries ago," he said. "So the only thing we can tell them is, yes, this is a name that could be a Jewish name, but obviously you're a Catholic and there's nothing we can do about it."

The hatred of Jews, stands a great hatred on the part of the Jews for all Gentiles. There is nothing so profound within me as the conviction that, if anything exists which unites all Jews of the world, it is the great, sublime hate. No one can deny the fact that a powerful Jewry is a danger to all Gentiles. All attempts by certain Jewish circles to prove the opposite must be pointed out to be just as cowardly as they are comical. UK weekly's blood libel: One of the more persistent themes of Arab propaganda is "Israel's persecution of Christians."

The charges are almost always identical: Christian Arabs in the Holy Land (who, with unbounded contempt for history, are often described as descendants of the first Christians) are not only religiously harassed but often killed by the Israelis who want to drive them out of the country. That Christian Arabs have been leaving "the territories" is, of course, true.

The most recent example of such propaganda, penned by William Dalrymple, appeared in the London weekly The Spectator of October 22. It begins with dramatic horror stories, which contain most of the article's charges against Israel.

First, a monk (Fr. Alexandros), whom Dalrymple meets in Greece, tells him that he had been forced to leave the West Bank after receiving death threats from "extreme Israeli zealots" who established a settlement nearby. "Then one day in the winter of 1979," Dalrymple continues, "his spiritual father and distant neighbor, a Greek monk named Philloumenous, was hacked to death in his cell at Jacob's Well; a settler had poisoned his dogs, attacked him with an axe, then incinerated the remains with a grenade. Shortly afterwards, Fr. Alexandros returned from a trip to Jerusalem to find his cave chapel desecrated and his books and possessions scattered and burned. The pulpit in the chapel had been axed into a hundred pieces. The hermit fled..."

Dalrymple then allows that Fr. Alexandros is, like many hermits, "deeply eccentric," but the cleric's story, he says, checked out. "At the Greek Orthodox patriarchate in the Old City I was shown a file full of reports and correspondence about the desecration of the cave of St. Chariton and the violent murder of Fr. Philloumenous; I was even directed to the Martyrion at the Orthodox seminary on Mount Zion where Philloumenous's shattered skull and cleaved bones lay on permanent display awaiting potential canonization...Checking the incident in the more sober archives of the Jerusalem Post," Dalrymple continues, "I found that during the same period two Jerusalem churches and one Christian bookshop had been burned to the ground by ultra-orthodox Jewish fanatics, while students from a nearby yeshiva had committed serious vandalism at the Dormition abbey. There had also been a series of unsuccessful arson attacks on the Anglican church in West Jerusalem, two churches in Acre (a Greek Orthodox church in the Old City and a Protestant chapel in New Acre) and one other Anglican church in Ramleh. On top of this, two Russian nuns had been killed by a zealot in a knife attack on their Ein Karem nunnery, while the Christian cemetery on Mount Zion - already damaged during the years of Jordanian rule - had been further desecrated no fewer than eight times...'Had we been Jews and our churches been synagogues, desecration like this would have caused an international outcry,' said the monk at the Martyrion."

Even the most indifferent reader would be shocked by such horrors. Only savages murder monks and nuns, desecrate holy places and threaten innocent men of the cloth. "The Jews" and "settlers" of the story are indeed despicable.

There is little resemblance, however, between Dalrymple's story and the facts. There is no record of a Fr. Alexandros in Israel, but a hermit who fits his description had to leave the country because residents of an Arab village complained of his sexually harassing young boys.

The monk Philloumenous was indeed murdered, not by a fanatic "settler" (the current euphemism for villain), but by a deranged, newly religious Green Line Israeli who also killed a Tel Aviv abortionist and a Ramle fortune-teller, both Jewish, in the name of God. He is now in a mental institution.

There were two cases of arson, in 1973 and 1974, in which Jews, members of the Jewish Defense League (later the Kach movement), were implicated. The attacks were aimed at alleged missionary activity. Furniture and books were damaged, but nothing was burned to the ground.

Ten JDL members, mostly teenagers, were arrested. At least two served time. In apparent retaliation, a Jewish religious bookshop was torched.

In 1982, the chapel of a Jerusalem Baptist church was burned to the ground. This time neither the JDL nor any other Jewish organization claimed responsibility.

The Jerusalem Post reported that: "Police said last night it was possible the chapel was burned by extremist Jews. However they did not rule out the possibility that a Moslem or a Christian arsonist started the flare to spoil relations between faiths in Jerusalem." Two men were arrested, one a Colombian tourist, the other a Jerusalem Jew. Both were released for lack of evidence. All the other cases of attempted arson were minor acts of vandalism.

The most striking aspect of these occurrences was the Israeli reaction. Not only did the government and municipal authorities immediately pay for damage not covered by insurance; large sums from individuals and organizations poured into special bank accounts opened for donations. The Jerusalem Rotary, for example, made a substantial contribution.

The prime minister, mayor, chief rabbis and cabinet ministers all condemned the acts in the most outspoken terms. The 1982 arson was called by then-premier Menachem Begin "a malicious crime." Arab Baptists from Nazareth scrubbed the blackened walls of the chapel alongside their Jewish neighbors. The Sunday evening prayer meeting of the Baptist church following the fire was held in the neighboring Har El synagogue.

To state that Dalrymple's article amounts to a blood libel is to be charitable. Blood libels in the Middle Ages were usually propagated by ignorant, fearful people. Dalrymple knew the truth: He himself states that he used the Post's archives as his source.

Nor is it surprising that the article was published in The Spectator. This is the weekly which recently ran an article about Hollywood Jews which, as Jerusalem Post reporter Tom Tugend put it (November 14), "revives the well-known stereotype of a 'cabal' of vulgar, clannish Jews dominating the American entertainment industry." Nor should it be too surprising that the editor of this would-be neo-Nazi publication is Dominic Lawson, a Jew.

Genocide Charged: Charges made by the Israeli media and confirmed by a former Israeli immigration inspector indicate that "hundreds, perhaps thousands" of children of Sephardic Jews were taken from their parents (By Askenazi Jews) and never returned. Sephardic Jews live in the Middle East and are thought to be the only Jews descended from Abraham/Isaac/Jacob-Israel through Esau, and other mongoloid Israelites and Jews of Judea. However, the majority of Jews are Ashkenazi. History says that they are the descendants of the Khazars, a people of Eastern Russia and Mongolia who converted to Talmudic Judaism in the eighth century. Children of Sephardic Jews from Yemen were subjected to a policy of the Israeli government in the ?50's and ?60's like the charges made against the Nazis during WWII.

The Tel Aviv daily newspaper was told by the former inspector Ami Hovev that a "substantial number" of these children were killed in medical experiments and buried in lime pits. "I know that (Israeli physicians in state hospitals) conducted experiments on living children, extracting phosphorus and bone marrow from the spinal chord," Hovev told Israeli TV. The parents were told that immigration regulations required underage children from the East to be hospitalized at entry. Families later received "notification" that their child had died in the hospital.

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To all the Brainwashed & Brain-dead White Race jew-day-o's, are these the jew gods you
worship???
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