JTF.ORG Forum
General Category => General Discussion => Topic started by: Chaim Ben Pesach on June 10, 2010, 10:04:35 AM
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בס''ד
I really think that the traitors of "Peace Now" are just helping us by giving us more publicity.
http://www.youtube.com/watch?v=-YeaizU3S4U
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בס''ד
I really think that the traitors of "Peace Now" are just helping us by giving us more publicity.
http://www.youtube.com/watch?v=-YeaizU3S4U
Definitely. Israelis would love to hear of a Jewish politician laughing at the flotilla slaying of terrorists.
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"Peace Now" is making a fool of itself. It is just impossible for a sane person to qualify the JTF video as "Nazi" as these idiots claim.
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בס''ד
I really think that the traitors of "Peace Now" are just helping us by giving us more publicity.
http://www.youtube.com/watch?v=-YeaizU3S4U
i think this is a very bad publicity.do you remember valeric form the hebrew forum right? he learned of us from a movie made on us by uzi zalcha yimach shmo vezichro.
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Ben, it's great publicity
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my response:
Killing Nazis is a wonderful thing...We should do unto them what they want to do to us. The flotilla people yelled back at the Israelis to "Go back to Aushwitz" and "Remember 9/11".
But it doesn't surprise me that you idiots want to kill Jews too..So, I say when we find you, off with your heads!
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Thank you, you Peace Now nazi scum.
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While I'm glad that JTF is getting more publicity, there are no words to describe how despicable " Peace Now " is.
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While I'm glad that JTF is getting more publicity, there are no words to describe how despicable " Peace Now " is.
Peace now gives Peace a bad name... I wish they would change their name because I am a person who believes that Peace is only possible when we all accept Hashem as the only creator and only savior. The Peace which peace now is pushing is a peace which will result in more death and destruction to Jews around the world.
The soul of every living being shall bless Your Name, L-rd, our G-d; and the spirit of all flesh shall always glorify and exalt Your remembrance, our King. From the beginning to the end of the world You are Almighty G-d; and other than You we have no King, Redeemer and Savior who delivers, rescues, sustains, answers and is merciful in every time of trouble and distress; we have no King but You.
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"There is no 'Palestine' on the map and Israel knows that you're full of jack"
Such great lyrics :)
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I think the killings are funny.
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I think the killings are funny.
I dont find this humorous, but it is laughable..
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I think the killings are funny.
I dont find this humorous,
Why not?
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I think the killings are funny.
I dont find this humorous,
Why not?
I am not talking about the video, I did not watch it...
But killing people is not a fun kind of thing. It is something which we must do in order to protect ourselves but I don't believe that Jews should ever take pleasure in killing a human being. I know that many may disagree with me but I firmly believe that killing should always be a last resort after all attempts at peace have failed.
What is laughable about the entire event is that the islamic terrorists on board got their wish of being made into martyrs. I have said that I would gladly make as many Islamists into martyrs as I can while I live... All those who want to die for Allah should be lined up and shot..
PS: I realize that I have expressed a desire to kill with my hands a Nazi or a Muslim antisemite... But I do so only in the desire to rid the world of the obvious evil which these two kinds of humans embody.
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But killing people is not a fun kind of thing. It is something which we must to in order to protect ourselves but I don't believe that Jews should ever take pleasure in killing a human being.
Jews are celebrating the death of their enemies from the Paraoh and his army to Haman the Persian Hitler. Every day in Shacharit we celebrate the death of our enemies in past.
I know that many may disagree with me but I firmly believe that killing should always be a last resort after all attempts at peace have failed.
This is not a Jewish way of thinking but a Christian one - "Just War" by the RCC.
What is laughable about the entire event is that the islamic terrorists on board got their wish of being made into martyrs. I have said that I would gladly make as many Islamists into martyrs as I can while I live... All those who want to die for Allah should be lined up and shot..
I agree.
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But killing people is not a fun kind of thing. It is something which we must to in order to protect ourselves but I don't believe that Jews should ever take pleasure in killing a human being.
Jews are celebrating the death of their enemies from the Paraoh and his army to Haman the Persian Hitler. Every day in Shacharit we celebrate the death of our enemies in past.
I know that many may disagree with me but I firmly believe that killing should always be a last resort after all attempts at peace have failed.
This is not a Jewish way of thinking but a Christian one - "Just War" by the RCC.
What is laughable about the entire event is that the islamic terrorists on board got their wish of being made into martyrs. I have said that I would gladly make as many Islamists into martyrs as I can while I live... All those who want to die for Allah should be lined up and shot..
I agree.
http://www.vbm-torah.org/archive/avot/10avot.htm
II. What Does Shemuel Add?
Shemuel's statement is unique among all the other mishnayot in Pirkei Avot in that he merely cites a pasuk from Mishlei, without adding any explanation or commentary. Evidently, he felt that the theme contained in the pasuk was so crucial that it bore constant reiteration, and he would therefore cite this proverb often. The pasuk in Mishlei (24:17-18) reads: "When your enemy falters do not rejoice (bi-nfol oivekha al tismach), and when he stumbles do not feel glee (u-ve-koshlo al yagel libekha), lest Hashem notice and disapprove (pen yireh Hashem ve-ra be-einav), and avert His anger from him (ve-heishiv mei-alav apo)." This pasuk, which warns against triumphant celebration at our enemies' demise, raises numerous moral and theological questions. Perhaps the most famous application of this theme occurs on Pesach, when we refrain from reciting full hallel on the seventh day (and, by extension, during Chol Ha-mo'ed) since the Egyptians drowned on that day. As the gemara in Sanhedrin (39b) narrates, Hashem told the angels who wished to recite hallel at the time of keri'at Yam Suf, "My creatures are drowning at sea, and you will recite hallel to me?" Based on this gemara, the Shulchan Arukh (O.C. 490) rules that only half-hallel is recited after the first day of Pesach. (Recently, with the welcome death of Yasser Arafat - a murderer responsible for the brutal death of thousands of innocent Jews - this question resurfaced.)
http://www.jlaw.com/Articles/war3.html
B. Seeking Peace Prior to Starting War
Two basic texts form Jewish law's understanding of the duties society must undertake before a battle may be fought. The Bible (Deuternomy 20:10) states:
When you approach a city to do battle with it you should call to it in peace. And if they respond in peace and they open the city to you, and all the people in the city shall pay taxes to you and be subservient. And if they do not make peace with you, you shall wage war with them and you may besiege them.
Thus the Bible clearly sets out the obligation to seek peace as a prelude to any military activity; absent the seeking of peace, the use of force in a war violates Jewish law. Although unstated in the text, it is apparent that while one need not engage in negotiations over the legitimacy of one's goals, one must explain what one is seeking through this military action and what military goals are (and are not) sought.35 Before this seeking of peace, battle is prohibited. Rabbi Jesse Hagalili is quoted as stating "How meritorious is peace? Even in a time of war one must initiate all activities with a request for peace"36 This procedural requirement is quite significant: it prevents the escalation of hostilities and allows both sides to rationally plan the cost of war and the virtues of peace.
Rabbi Shlomo Yitzchaki (Rashi), in his commentary on the Bible, indicates that the obligation to seek peace prior to firing the first shot is limited to Authorized wars. However, in Obligatory or Compulsory wars there is no obligation to seek a peaceful solution. Indeed, such a position can be found in the Sifri, one of oldest of the midrashic source books of Jewish law.37 Maimonides, in his classic code of Jewish law disagrees. He states:
One does not wage war with anyone in the world until one seeks peace with him. Thus is true both of authorized and obligatory wars, as it says [in the Bible] "when you approach a city to wage war, you must first call out for peace." If they respond positively and accept the seven Noachide commandments, one may not kill any of them and they shall pay tribute ...
Thus according to Maimonides the obligation to seek peace applies to all circumstances where war is to be waged. Such an approach is also agreed to in principle by Nachmanides.38
It is clear, however, according to both schools of thought, that in Authorized wars one must initially seek a negotiated settlement of the cause of the war (although, it is crucial to add, Jewish law does not require that each side compromise its claim, so as to reach a peaceful solution).39 Ancillary to this obligation is the need that the goal of the war be communicated to one's opponents. One must detail to one enemies the basic goals of the war, and what one seeks as a victory in this conflict.40 This allows one's opponents to evaluate the costs of the war and to seek a rationale peace. Peace must be genuinely sought before war may begin.
There is a fundamental secondary dispute present in this obligation. Maimonides requires that the peaceful surrender terms offered must include an acknowledgement of and agreement to follow the seven laws of Noah, which (Jewish law asserts) govern all members of the world and form the basic groundwork for moral behavior;41 part and parcel of the peace must be the imposition of ethical values on the defeated society. Nachmanides does not list that requirement as being necessary for the "peaceful" cessation of hostilities.42 He indicates that it is the military goals alone which determine whether peace terms are acceptable. According to Nachmanides, Jewish law would compel the "victor" to accept peace terms which include all of the victors' demands except the imposition of ethical values in the defeated society; Maimonides would reject that rule and permit war in those circumstances purely to impose ethical value in a non-ethical society.43
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The reason the Jew Haters say we we laugh at the killings is so that we don't defend our selves in the future, for fear of what they will say. I persoally don't care what they say. These antisemites have no value. And I'm sure Chaim is not concerned about their comments, when it comes to saving Jewish lives.
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I think that a person who has witnessed opression and subjugation at the hands of the enemy are allowed to rejoice in their defeat. This is one reason my Rabbis have excused my rage against Islam... They have said that since my brother was a victim that I have a right to hold onto my rage... And the Children of Israel at the seashore were allowed to rejoice in the drowning of the Mitzrim because they were oppressed and tortured by them...
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I think that a person who has witnessed opression and subjugation at the hands of the enemy are allowed to rejoice in their defeat. This is one reason my Rabbis have excused my rage against Islam... They have said that since my brother was a victim that I have a right to hold onto my rage... And the Children of Israel at the seashore were allowed to rejoice in the drowning of the Mitzrim because they were oppressed and tortured by them...
You have a right not only to rage against them but to have revenge against them. It's really too bad that the US government doesn't let the families of the victims destroy at least one mosque or one Muslim for every victim murdered by Muslims.
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Here is a discussion of this question, about rejoicing over the defeat of enemies:
http://www.shemayisrael.com/Parasha/kahn/archives/beshalach68.htm
Torah Attitude: Parashas Beshalach: My enemy's pain is not my gain
December 23, 2007
Summary
There are many groups both in Israel and abroad who promote peace at any price. The angel that was leading the Jewish people through the wilderness blocked the Egyptians from attacking. As the Egyptians drown, the angels are rebuked for singing. On the seventh and eighth days of Pesach, we omit part of Hallel to commemorate that the Egyptians drowned at the sea. There were no atrocities that the Egyptians had not been willing to inflict on the Jewish people. All humans are created in the image of G'd. Abraham was the great lover of all people. The Jewish soldier kills if necessary but is distressed by killing. Jews do not rejoice when their enemy falls. To this very day, we omit parts of the Hallel on Pesach because the Egyptians fell at the sea.
Peace at any price
As the Israeli and Palestinian negotiators meet to try and work out a peace plan, the Jewish people are under tremendous pressure from the nations of the world. Even within the Jewish nation itself we find many groups both in Israel and abroad who promote peace at any price. These groups are guided by humanitarian principles and many Israelis are simply tired of facing the possibility of more wars. How well-meaning these groups may be, they lack the understanding of the enemy that the Jewish people is up against. Additionally, since these groups are run by secular leaders, they do not avail themselves of what the Torah teaches about our attitude and conduct towards our enemies.
Pillar of cloud
In this week's Torah portion, we read how G'd leads the Jewish people through the wilderness after they have been sent out of Egypt. When Pharaoh is informed that the Jews have escaped, he gathers his army and pursues them. The Egyptian chariots chase after the Jewish people and reach them as the camp by the sea. The angel that has been leading the Jewish people through the wilderness, in the form of the pillar of cloud, goes between the two camps and blocks the Egyptians from attacking. The Torah (Shemos 14:20) describes the scene and writes, "And [The angel of G'd] came between the camp of Egypt and the camp of Israel and there were cloud and darkness [for the Egyptians - Rashi] while it illuminated the night [for the Jews - Rashi] and one did not draw near the other all the night."
Angels stop singing
The Talmud (Sanhedrin 39b) teaches that when it says that "one did not draw near the other all the night" it refers, on a deeper level, to the angels. They wanted to sing G'd's praises when the Egyptians were drowned as the sea walls collapsed back on them. G'd rebuked the angels and said, "My handiwork [the Egyptians] is drowning in the sea, and you utter song before Me?!" On hearing this rebuke, the angels stopped singing and did not "draw near" each other all night.
Hallel
Every Festival, the Jewish people sing praises to G'd when we say Hallel. However, on the last six days of Pesach, two paragraphs are omitted. This is to express that our happiness is not complete on these days. On the seventh and eighth days of Pesach, we omit this part of Hallel to commemorate that the Egyptians drowned at the sea and G'd was saddened by their death. Since the seventh and eighth days are more festive than the intermediate days, we omit this part on those days as well.
Merciless Egyptians
This seems strange. The Egyptians were chasing after the Jewish people like wild animals. Earlier, they had mercilessly drowned the Jewish baby boys in the Nile River. They had used the bodies of Jewish children to fill the spaces in the walls of their pyramids. There were no atrocities that the Egyptians had not been willing to inflict on the Jewish people. So why was G'd saddened when the Egyptians drowned in the sea? Did they not deserve this punishment?
Image of G'd
We may find the answer to G'd's sadness in the words of Rabbi Akiva (Pirkei Avos 3:14) "Precious is the human being, who was created in the image [of G'd], as it is says, 'for in the image of G'd He made man' (Bereishis 9:6)". Not only the Jewish people are created in the image of G'd, but all humans. G'd feels for every individual, Jewish or not. In this spirit the sages taught "Be the first to greet everyone" (Pirkei Avos 4:15). The Talmud (Berachot 17a) relates that the great Rabbi Yochanan Ben Zakai would always be the first to greet everyone, even when he met a gentile in the street. Once we realize that every person we meet, both Jew and gentile, is someone created in the image of G'd, then we will no doubt treat them with the proper respect.
Abraham, the great lover of people
We learn an amazing lesson from our great ancestor Abraham that shows to what extent we should strive to look upon and treat others with a positive attitude. The people of Sodom and Gomorrah represented some of the worst excesses of human selfishness. It was a crime in Sodom and Gomorrah to give charity. G'd was so outraged by the wickedness of these people that He decided to destroy them with a shower of fire and brimstone. On the other hand, our Patriarch Abraham was the epitome of lovingkindness. While suffering from excruciating pain, he interrupted a Divine revelation to run out, into the scorching desert, to greet three strangers and attend to their needs. We would imagine that Abraham would be only too happy upon hearing that G'd planned to destroy these towns and kill all the inhabitants. However, when G'd told Abraham that He was about to destroy Sodom and Gomorrah, Abraham pleaded with G'd to find a way to prevent this destruction. Abraham's prayer was a pure act of lovingkindness. He cared for the people of Sodom and Gomorrah with no expectation of receiving anything from them in return. It did not matter that Sodom and Gomorrah did just the opposite of everything that Abraham taught and believed in. In his greatness Abraham was able to look past the exterior of his opponents and saw the image of G'd in everyone. As Abraham's descendants we carry his greatness in our genes and have within us the potential to emulate his high level of lovingkindness.
Jacob, the ideal Jewish soldier
The Talmud (Sanhedrin 72a) teaches us that if someone comes to kill a person, he should kill the murderer first. If the option is to kill or be killed, there is no choice. However, one still has a choice of what kind of attitude and feeling one maintains at the time when one has to take the life of one's attacker. We learn the proper Jewish attitude in such a situation from our Patriarch, Jacob. The Torah tells us that when Jacob was about to return to the land of Israel, Esau headed towards him and his family with an army of four hundred men. At that point, says the Torah (Bereishis 32:8), "Jacob became very frightened, and it distressed him." We need to understand why the Torah tells us that Jacob was both frightened and distressed. Rashi quotes from the Midrash that, first of all, Jacob was frightened as it seemed that Esau was coming to kill him and his family. But at that same time, Jacob was distressed that he might have to kill Esau or some of his men in order to defend himself. Jacob here taught us that the Jewish warrior should be distressed by the necessity of killing his enemy. As his descendants, we also carry his attitude in our genes and have the capacity to follow in his footsteps with a high esteem for every human life.
The fallen enemy
King Solomon summarizes the proper Jewish attitude towards our enemies: "Don't rejoice when your enemy falls. Don't let your heart be glad when he is overthrown" (Mishlei 24:17). Does this mean that we, as Jews, are obligated be kind to our enemies and give them whatever they ask for, even when they plan to kill us? Definitely not! The Torah instructs us to defend ourselves through whatever actions may be necessary, including to be the first one to attack. In the case of our arch enemy Amalek, the Torah even commands that we annihilate any physical presence of them and erase their memory from the face of the earth (see Devarim 25:19). But the Jewish soldier does not rejoice when his enemy falls. Rather, the Jewish soldier feels pain that it is necessary to kill someone created in G'd's image.
Conclusion
This is what the Torah teaches us. Do whatever you have to, to defend and protect yourself. But do it with a heavy heart, as it may cost human lives, and every human being is created in G'd's image. Abraham pleaded with G'd not to destroy Sodom and Gomorrah, even though they represented the exact opposite of everything that Abraham lived for. Jacob was distressed at the thought of killing his brother and his men, although they came to kill him. To this very day, we omit parts of the Hallel on Pesach because the Egyptians fell at the sea. In this way, we join G'd in His pain that it is necessary to destroy one of His creations. And thus we move closer to G'd and to our purpose in life, to be a light unto the nations of the world.
These words were based on a talk given by Rabbi Avraham Kahn, the Rosh Yeshiva and Founder of Yeshivas Keser Torah in Toronto.
Shalom. Michael Deverett
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Peace Now's funding comes from non-Jewish foreign governments. They could hardly be described as a "Jewish" movement. They are as kosher as a ham sandwich.
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As to rejoicing over enemies, let's keep in mind that angels are not humans, and it was the angels who were condemned for rejoicing.
Let's also keep in mind that we sing the song of the sea which talks about our enemies drowning, every day.
Let us further consider that hallel is instituted in a defeat of our enemies who seek our destruction and we are saved by Hashem when the enemies are killed.
Modern Jewish liberalism has no answer for the above facts.
As I've heard Rabbi Bar Hayim explain in a shiur where he examined various sources related to this subject, it may be true that based on various sources we should temper our celebration and not get carried away with it when our enemies die, but certainly we are allowed and encouraged to celebrate.
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anything involving a dead muslim arab or their helpers (so called child and woman included) would make me laugh to. They aren't exposing anything...:/
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I remember seeing Rav Kahane and Kachniks in 1984 walking down Dizengoff in Tel Aviv, and an old Holocaust couple screaming at him "Attah Nazi! Attah Nazi!".
For a Jew to be called a "Nazi" is a privilege and an excellent sign!
Remember: the very concept of genocide -the extermination of an entire people - which didn't exist before, is an unnatural G-dly concept and comes straight from the Torah (viz.the genocide of Amolek: men, women, children and animals!).
The Germans reversed this, and turned it in to the genocide of the Jews, as planned by Hashem.
There is a connection between Torah and Nazism: see the article "The Master Race and the Chosen People" (Rabbi Yaakov Feitman, "A Path Through the Ashes", p 109, Artscroll)
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I remember seeing Rav Kahane and Kachniks in 1984 walking down Dizengoff in Tel Aviv, and an old Holocaust couple screaming at him "Attah Nazi! Attah Nazi!".
For a Jew to be called a "Nazi" is a privilege and an excellent sign!
No it isn't. It means that the accusers are completely twisted and perverse.
Remember: the very concept of genocide -the extermination of an entire people - which didn't exist before, is an unnatural G-dly concept and comes straight from the Torah (viz.the genocide of Amolek: men, women, children and animals!).
This is not coherent.
The Germans reversed this, and turned it in to the genocide of the Jews, as planned by Hashem.
Incoherent yet again. This is nonsense. One thing has nothing to do with the other.
There is a connection between Torah and Nazism: see the article "The Master Race and the Chosen People" (Rabbi Yaakov Feitman, "A Path Through the Ashes", p 109, Artscroll)
Quote the article or go home. Even if you quote it, if it DOES say what you suggest (which I doubt - and that's why I'm asking you to quote it exactly here), I still disagree strongly with these warped suggestions.
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There is a Torah concept of "quid pro quo" - midda kneged midda - that in the very nature of a punishment itself there is a hint at the reason for the punishment
Rav Elchanan Wasserman stated that because the vast majority of Jews in pre-war Europe totally relinquished Torah, and even became anti-Torah, falling prey to the ideologies of (atheistic secular) Nationalism and Socialism, so too were they punished by the arising of a strange movement that combined these normally antagonistic bedfellows: Nazi = Nazional Sozialist = National Socialist!
To understand the Holocaust you must study "Shoah - A Jewish Perspective on tragedy in the context of the Holocaust" (Artscroll 1990) and "Confronting the Holocaust" (R.Binyomin Zeev Kahane, 2002). in additon to feitman's article. But you of course will read none of them!
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There is a Torah concept of "quid pro quo" - midda kneged midda - that in the very nature of a punishment itself there is a hint at the reason for the punishment
Rav Elchanan Wasserman stated that because the vast majority of Jews in pre-war Europe totally relinquished Torah, and even became anti-Torah, falling prey to the ideologies of (atheistic secular) Nationalism and Socialism, so too were they punished by the arising of a strange movement that combined these normally antagonistic bedfellows: Nazi = Nazional Sozialist = National Socialist!
To understand the Holocaust you must study "Shoah - A Jewish Perspective on tragedy in the context of the Holocaust" (Artscroll 1990) and "Confronting the Holocaust" (R.Binyomin Zeev Kahane, 2002). in additon to feitman's article. But you of course will read none of them!
Why would I not read them?
I asked you to quote from the article here. Why can't you do that? If you are confident it says what you say it says, then you'll quote it here. As I don't own copies of these articles, I can't read them!
But your suggestion that Nazis took from the Amalek of the Bible and treated us based on that "as God planned it," is spurious. For one, you sound like you're implying that we deserved it for "treating" amalek that way (are you serious?), and 2. What sense does it make to say "God planned it?" You have removed free will from the world. Hitler y''s was not God.
Since you don't reply to direct questions, I'll quote you again:
Remember: the very concept of genocide -the extermination of an entire people - which didn't exist before, is an unnatural G-dly concept and comes straight from the Torah (viz.the genocide of Amolek: men, women, children and animals!).
This statement remains incoherent. What sense does it make to say that something "didn't exist before" but then in the same sentence saying it "derives" from the Torah. Obviously then, if it is true that it derives from there, the notion did exist before. (But who says there was never genocide before the Torah? Do the animals in Africa and Darfur exterminating one another look at the Torah for inspiration? Seems pretty "natural" to those savages to me).
And what sense does it make to call something an "unnatural Godly concept" "straight from the Torah?" Is this some kind of oxymoron? Unnatural Godly? In what way is it "unnatural" ? And what do you mean by "Godly?" Please consider how war was fought in the ancient world before you answer.
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With all due respect, it is the most presumptuous approach to try to explain the "reasons" for the Shoah (especially when it consists of blaming the victims rather than the perpetrators), and if you notice, the actual survivors who went through it and lived to talk about it don't engage in such sophistry.
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You haven't read BZK's shiur on the subject?
Just what kind of a Kahanist are you?!
(http://img175.imageshack.us/img175/927/37830536.jpg)
Avail yourself of it. It is required reading, & you are speaking from abysmal ignorance.
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wonga,
you are quite disturbed if you think being a nazi is something to be proud of.
In my opinion you are very far from Judaism since you constantly attempt to create baseless hatred amongst the Jewish people and your love of everything nazi.
I do not feel any Ahavat Yisroel for you, like ben, since you have not once spoken words of praise for any Jew or expressed anything positive about Judaism. Every post I have ever witnessed you post is always divisive, abusive, and absolute lashon hara against the Jewish people... Of course you call everyone who doesnt have your bizzare world view an erev rav, but that is part of your disorder..
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I said that if a true Kahanist like Rav Kahane or Chayim is called by other nominal Jews, "a nazi", then it's a sure sign he's doing something right, and is something to be proud of!
The Rambam says that if a goy insults a Jew, that's a good sign, a sign that he is of the Am Nivchar, and is actually a mark of honor.
To be insulted is excellent!
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I said that if a true Kahanist like Rav Kahane or Chayim is called by other nominal Jews, "a nazi", then it's a sure sign he's doing something right, and is something to be proud of!
The Rambam says that if a goy insults a Jew, that's a good sign, a sign that he is of the Am Nivchar, and is actually a mark of honor.
To be insulted is excellent!
Yes, I have heard that... I thought you were saying something else...
Im sorry for misreading that...
I do not want a conflict with you wonga... I am trying to learn from yesterdays Parasha of Korach and what is so sad is that good Jews have fought between themselves since the start of the Jewish nation. We can argue and we can berate till the end of days but I hope that we can work together to see the coming of Moshiach.
I know that the reason we have enemies, enemies we must deal with harshly, is because Hashem is testing us. We must rise to the test and exhibit the trait of Din on our enemies, we must act with absolute justice and withhold the mercy that we desire. Like Abraham was asked to kick Ishmael and Hagar out of the house, and more like how he was asked to take Yitzak as a sacrifice on the altar, sometimes Hashem wants us to act with justice. As you point out 'middah keneged middah' the justice will be deserved and it will be harsh against the enemies.
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I said that if a true Kahanist like Rav Kahane or Chayim is called by other nominal Jews, "a nazi", then it's a sure sign he's doing something right, and is something to be proud of!
The Rambam says that if a goy insults a Jew, that's a good sign, a sign that he is of the Am Nivchar, and is actually a mark of honor.
To be insulted is excellent!
i am agree.if every time that a leftist call me nazi i et so proud beacuse i know i am on the tracks!
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THEY are the damned Nazis. THEY are the ones that want Israel obliterated
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II. What Does Shemuel Add?
Shemuel's statement is unique among all the other mishnayot in Pirkei Avot in that he merely cites a pasuk from Mishlei, without adding any explanation or commentary. Evidently, he felt that the theme contained in the pasuk was so crucial that it bore constant reiteration, and he would therefore cite this proverb often. The pasuk in Mishlei (24:17-18) reads: "When your enemy falters do not rejoice (bi-nfol oivekha al tismach), and when he stumbles do not feel glee (u-ve-koshlo al yagel libekha), lest Hashem notice and disapprove (pen yireh Hashem ve-ra be-einav), and avert His anger from him (ve-heishiv mei-alav apo)." This pasuk, which warns against triumphant celebration at our enemies' demise, raises numerous moral and theological questions. Perhaps the most famous application of this theme occurs on Pesach, when we refrain from reciting full hallel on the seventh day (and, by extension, during Chol Ha-mo'ed) since the Egyptians drowned on that day. As the gemara in Sanhedrin (39b) narrates, Hashem told the angels who wished to recite hallel at the time of keri'at Yam Suf, "My creatures are drowning at sea, and you will recite hallel to me?" Based on this gemara, the Shulchan Arukh (O.C. 490) rules that only half-hallel is recited after the first day of Pesach. (Recently, with the welcome death of Yasser Arafat - a murderer responsible for the brutal death of thousands of innocent Jews - this question resurfaced.)
This scripture talks about personal enemies, when 2 Jews fight, they shall not be happy with the other's fall. Regarding Israel and their enemies, it's the opposite, we're obligated to rejoice with their fall, because it's sanctifying G-D's Name.
Rabbi Kahane answers this here (hope you understand Hebrew):
http://www.rabbikahane.org/kahane/index.php?option=com_content&view=article&id=627:-q-18488&catid=45:2008-05-29-08-52-48&Itemid=129
He brings this Talmud (תלמוד מגילה דף טז עמוד את, Masechet Meggilah Daf 16 Page את) here:
"אמר ליה סק ורכב אמר ליה לא יכילנא דכחישא חילאי מימי תעניתא גחין וסליק כי סליק בעט ביה אמר ליה לא כתיב לכו (משלי כד) בנפל אויבך אל תשמח אמר ליה הני מילי בישראל אבל בדידכו כתיב (דברים לג) ואתה על במותימו תדרוך"
I don't know how to translate it to English though, I think you may have studied it already.
Anyway, in general, we learn from it that after you've already destroyed them, humiliate them, by stepping on their stages (the stages back then were centers of Idol-worshipping and were the cultural symbol of many cultures, including the Persian one).
http://www.jlaw.com/Articles/war3.html
B. Seeking Peace Prior to Starting War
Two basic texts form Jewish law's understanding of the duties society must undertake before a battle may be fought. The Bible (Deuternomy 20:10) states:
When you approach a city to do battle with it you should call to it in peace. And if they respond in peace and they open the city to you, and all the people in the city shall pay taxes to you and be subservient. And if they do not make peace with you, you shall wage war with them and you may besiege them.
Thus the Bible clearly sets out the obligation to seek peace as a prelude to any military activity; absent the seeking of peace, the use of force in a war violates Jewish law. Although unstated in the text, it is apparent that while one need not engage in negotiations over the legitimacy of one's goals, one must explain what one is seeking through this military action and what military goals are (and are not) sought.35 Before this seeking of peace, battle is prohibited. Rabbi Jesse Hagalili is quoted as stating "How meritorious is peace? Even in a time of war one must initiate all activities with a request for peace"36 This procedural requirement is quite significant: it prevents the escalation of hostilities and allows both sides to rationally plan the cost of war and the virtues of peace.
Rabbi Shlomo Yitzchaki (Rashi), in his commentary on the Bible, indicates that the obligation to seek peace prior to firing the first shot is limited to Authorized wars. However, in Obligatory or Compulsory wars there is no obligation to seek a peaceful solution. Indeed, such a position can be found in the Sifri, one of oldest of the midrashic source books of Jewish law.37 Maimonides, in his classic code of Jewish law disagrees. He states:
One does not wage war with anyone in the world until one seeks peace with him. Thus is true both of authorized and obligatory wars, as it says [in the Bible] "when you approach a city to wage war, you must first call out for peace." If they respond positively and accept the seven Noachide commandments, one may not kill any of them and they shall pay tribute ...
Thus according to Maimonides the obligation to seek peace applies to all circumstances where war is to be waged. Such an approach is also agreed to in principle by Nachmanides.38
It is clear, however, according to both schools of thought, that in Authorized wars one must initially seek a negotiated settlement of the cause of the war (although, it is crucial to add, Jewish law does not require that each side compromise its claim, so as to reach a peaceful solution).39 Ancillary to this obligation is the need that the goal of the war be communicated to one's opponents. One must detail to one enemies the basic goals of the war, and what one seeks as a victory in this conflict.40 This allows one's opponents to evaluate the costs of the war and to seek a rationale peace. Peace must be genuinely sought before war may begin.
There is a fundamental secondary dispute present in this obligation. Maimonides requires that the peaceful surrender terms offered must include an acknowledgement of and agreement to follow the seven laws of Noah, which (Jewish law asserts) govern all members of the world and form the basic groundwork for moral behavior;41 part and parcel of the peace must be the imposition of ethical values on the defeated society. Nachmanides does not list that requirement as being necessary for the "peaceful" cessation of hostilities.42 He indicates that it is the military goals alone which determine whether peace terms are acceptable. According to Nachmanides, Jewish law would compel the "victor" to accept peace terms which include all of the victors' demands except the imposition of ethical values in the defeated society; Maimonides would reject that rule and permit war in those circumstances purely to impose ethical value in a non-ethical society.43
The Peace (Shalom) we offer is derived from the word "Hashlama" (acceptance) that they accept our rule without war, the peace is actually the surrender conditions (they accept the 7 Noahide laws, and be a tax-slave (I think it's translated to English this way; be a slave to the Kingdom, and pay a special tax, the Rambam explains this in Halachot Melchaim).
If they accept the conditions, there will be peace - and then we're forbbiden to touch the hair on the head. But if they don't accept even one condition, we never hear them until they accept them all. That's actually the Peace we offer, and when we come to a city we offer it to get out, make peace (according to our conditions) or war.
THESE RULES DO NOT APPLY TO SITUATIONS WITH MOAV, AMON (we don't offer them peace) AND AMALEK (the Arabs and the Muslims are Amalekites), with Amalek the very point of fighting them is to ELIMINATE them off the face of the earth in order to Sanctify G-D's Name.
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You haven't read BZK's shiur on the subject?
Just what kind of a Kahanist are you?!
(http://img175.imageshack.us/img175/927/37830536.jpg)
Avail yourself of it. It is required reading, & you are speaking from abysmal ignorance.
I'm not speaking from ignorance. My Talmud rebbe has a similar opinion. So do lots of survivors. Notably, Benyamin Zeev Kahane ZT"L was obviously not a survivor himself. I stand by what I said.
To be a "Kahanist" does not mean I have to agree with every single thing said by a person named Kahane (whether the Rav ZT"L or his son). To me it is very presumptuous to state "why" the holocaust happened. No pamphlet will change that. Rav Yosef Ber Soloveitchik was of similar view to what I am saying. We can only look at what happened and try to grow from it. To say "Why" a tragedy happened (why as in why did G-d do it or why were we punished, why did righteous suffer, etc etc) will not get an actual answer and is a vain exercise.
But more than that, I have serious reason to doubt your veracity whenever you claim to present the views of a Rabbi here. So once I read what it actually says, then I'll respond. However, posting a picture does not help if I don't have the text available to me.
As to the question "what kind of" Kahanist I am, I am the kind who uses his brain to think with the information I have available to me. Unfortunately some choose not to do that.
Personally, I'm all for holding the perpetrators responsible, rather than blaming the victims. As is in line with the existence of free will in the world -a foundational concept that underlies all of Judaism.
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The Rambam says that if a goy insults a Jew, that's a good sign, a sign that he is of the Am Nivchar, and is actually a mark of honor.
Really? Where? Please cite the location of the statement.
And what is the translation of Am Nivchar, please?
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And what is the translation of Am Nivchar, please?
It means Chosen people.
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II. What Does Shemuel Add?
Shemuel's statement is unique among all the other mishnayot in Pirkei Avot in that he merely cites a pasuk from Mishlei, without adding any explanation or commentary. Evidently, he felt that the theme contained in the pasuk was so crucial that it bore constant reiteration, and he would therefore cite this proverb often. The pasuk in Mishlei (24:17-18) reads: "When your enemy falters do not rejoice (bi-nfol oivekha al tismach), and when he stumbles do not feel glee (u-ve-koshlo al yagel libekha), lest Hashem notice and disapprove (pen yireh Hashem ve-ra be-einav), and avert His anger from him (ve-heishiv mei-alav apo)." This pasuk, which warns against triumphant celebration at our enemies' demise, raises numerous moral and theological questions. Perhaps the most famous application of this theme occurs on Pesach, when we refrain from reciting full hallel on the seventh day (and, by extension, during Chol Ha-mo'ed) since the Egyptians drowned on that day. As the gemara in Sanhedrin (39b) narrates, Hashem told the angels who wished to recite hallel at the time of keri'at Yam Suf, "My creatures are drowning at sea, and you will recite hallel to me?" Based on this gemara, the Shulchan Arukh (O.C. 490) rules that only half-hallel is recited after the first day of Pesach. (Recently, with the welcome death of Yasser Arafat - a murderer responsible for the brutal death of thousands of innocent Jews - this question resurfaced.)
This scripture talks about personal enemies, when 2 Jews fight, they shall not be happy with the other's fall. Regarding Israel and their enemies, it's the opposite, we're obligated to rejoice with their fall, because it's sanctifying G-D's Name.
Now that you mention this, I remember Rabbi Bar Hayim's shiur in which he explained that pasuk the same as you do here. If one is exacting in the language of the pasuk, it's about a personal Jewish enemy, not speaking about a national situation.
Notice the singular case "him" not plural "them"
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And what is the translation of Am Nivchar, please?
It means Chosen people.
Thank you.
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The only pleasure one should get from defeating the enemy is the knowledge that doing so is a sancification of Hashems name, no other person reasons. Hashem is the one who defeats our enemies and we should not believe it is from our own doing, and in our own merit.
This is even evident from the Shuir HaYam, when they clearly say "This is our God, let us make him a dwelling...".
I believe that any enjoyment from confrontation with enemies should be only LaShem Shamayin, for the sake of heaven..
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"They shall be for devouring" (Devarim 31:17) - 'whoever is not included in the prophecy of they shall be for devouring is not a Jew' (Chagiga 5).
"It is incumbent for us to rejoice in all that we undergo in misfortunes & loss of property and exile and destruction, for all this is our glory before our Creator and a great honor!" (Rambam, Iggeres l'Teiman).
When a Goy shouts at a Jew "Dirty Yid!", he is thus really exclaiming "Prince!".
When a Jew shouts "Nazi" at a Kahanist, he is thus really exclaiming "Bechir Hashem!".
The Rambam says that if a goy insults a Jew, that's a good sign, a sign that he is of the Am Nivchar, and is actually a mark of honor.
Really? Where? Please cite the location of the statement.
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"They shall be for devouring" (Devarim 31:17) - 'whoever is not included in the prophecy of they shall be for devouring is not a Jew' (Chagiga 5).
"It is incumbent for us to rejoice in all that we undergo in misfortunes & loss of property and exile and destruction, for all this is our glory before our Creator and a great honor!" (Rambam, Iggeres l'Teiman).
When a Goy shouts at a Jew "Dirty Yid!", he is thus really exclaiming "Prince!".
When a Jew shouts "Nazi" at a Kahanist, he is thus really exclaiming "Bechir Hashem!".
The Rambam was trying to give chizuk to yemenite Jews undergoing persecution. That does not mean that for all time, exile and destruction should be viewed as a badge of honor.
The Rambam says that if a goy insults a Jew, that's a good sign, a sign that he is of the Am Nivchar, and is actually a mark of honor.
Really? Where? Please cite the location of the statement.
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"They shall be for devouring" (Devarim 31:17) - 'whoever is not included in the prophecy of they shall be for devouring is not a Jew' (Chagiga 5).
"It is incumbent for us to rejoice in all that we undergo in misfortunes & loss of property and exile and destruction, for all this is our glory before our Creator and a great honor!" (Rambam, Iggeres l'Teiman).
When a Goy shouts at a Jew "Dirty Yid!", he is thus really exclaiming "Prince!".
When a Jew shouts "Nazi" at a Kahanist, he is thus really exclaiming "Bechir Hashem!".
The Rambam says that if a goy insults a Jew, that's a good sign, a sign that he is of the Am Nivchar, and is actually a mark of honor.
Really? Where? Please cite the location of the statement.
You have distorted and misrepresented the Rambam's statement, as is clear from what you wrote here. If this was intentional, shame on you.
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"They shall be for devouring" (Devarim 31:17) - 'whoever is not included in the prophecy of they shall be for devouring is not a Jew' (Chagiga 5).
"It is incumbent for us to rejoice in all that we undergo in misfortunes & loss of property and exile and destruction, for all this is our glory before our Creator and a great honor!" (Rambam, Iggeres l'Teiman).
When a Goy shouts at a Jew "Dirty Yid!", he is thus really exclaiming "Prince!".
When a Jew shouts "Nazi" at a Kahanist, he is thus really exclaiming "Bechir Hashem!".
The Rambam says that if a goy insults a Jew, that's a good sign, a sign that he is of the Am Nivchar, and is actually a mark of honor.
Really? Where? Please cite the location of the statement.
You have distorted and misrepresented the Rambam's statement, as is clear from what you wrote here. If this was intentional, shame on you.
he gave us the exact quote.he can't distorte this.
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"They shall be for devouring" (Devarim 31:17) - 'whoever is not included in the prophecy of they shall be for devouring is not a Jew' (Chagiga 5).
"It is incumbent for us to rejoice in all that we undergo in misfortunes & loss of property and exile and destruction, for all this is our glory before our Creator and a great honor!" (Rambam, Iggeres l'Teiman).
When a Goy shouts at a Jew "Dirty Yid!", he is thus really exclaiming "Prince!".
When a Jew shouts "Nazi" at a Kahanist, he is thus really exclaiming "Bechir Hashem!".
The Rambam says that if a goy insults a Jew, that's a good sign, a sign that he is of the Am Nivchar, and is actually a mark of honor.
Really? Where? Please cite the location of the statement.
You have distorted and misrepresented the Rambam's statement, as is clear from what you wrote here. If this was intentional, shame on you.
he gave us the exact quote.he can't distorte this.
Understanding a quote requires reading comprehension. What he said originally is NOT what the Rambam says in the quote.
And the part added in red was obviously his own addition, which tried to make the two things (ie, what he said vs what Rambam said) seem more commensurable when they really are not. Maybe he sincerely thought they were, but I disagree and think anyone who understands English can see this.
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The way I see it, these morons are actually giving us such a great gift by making us so public. Call em by the name I gave em "Piss Now"
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Maybe these evil peace now idiots can join the Arab cartoonists:
http://www.adl.org/main_Arab_World/The+Arab+Medias+Response+to+the+Gaza+Flotilla.htm
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Mike Wallace vs Meir Kahane on this clip
http://www.youtube.com/watch?v=HOQ9hro02ts&feature=PlayList&p=EBB757DD9F703299&playnext_from=PL&playnext=1&index=11
Mike Wallace: "You proposed a law for the Kneset to pass that's really astonishingly identical to the Nuremburg laws of the Nazis under Adolf Hitler!
R.Kahane: "One of the problems of Jews is that they wouldn't know a Jewish concept if they tripped over one. I merely quoted from the Talmud. Most Jews think that Judaism is Thomas Jefferson: It's not!"
see the article "The Master Race and the Chosen People" (Rabbi Yaakov Feitman, "A Path Through the Ashes", p 109, Artscroll)
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"Thus when a gentile cries 'Jew!' he is saying 'Prince!'.
When Montefiore travelled through Wasaw in his baronial coach, accompanied by liveried footmen and a lordly equipage, a Polish streetboy ran after the carriage and shouted 'Zhid!'. The Jewish lord had the boy brought before him, and he gave him a shilling, saying "In England I am called the Lord Mayor of London, Sir Montefiore and other titles. But above all my honors, I cherish the title which you have called me: Jew!"."
(Sing You Righteous 1973, Rabbi Avigdor Miller p281).
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Mike Wallace vs Meir Kahane on this clip
http://www.youtube.com/watch?v=HOQ9hro02ts&feature=PlayList&p=EBB757DD9F703299&playnext_from=PL&playnext=1&index=11
Mike Wallace: "You proposed a law for the Kneset to pass that's really astonishingly identical to the Nuremburg laws of the Nazis under Adolf Hitler!
R.Kahane: "One of the problems of Jews is that they wouldn't know a Jewish concept if they tripped over one. I merely quoted from the Talmud. Most Jews think that Judaism is Thomas Jefferson: It's not!"
see the article "The Master Race and the Chosen People" (Rabbi Yaakov Feitman, "A Path Through the Ashes", p 109, Artscroll)
Absurd!
It's amazing how you manage to misinterpret the entire exchange. With what you say, you are lending credibility to Mike Wallace's warped statement and bogus accusation! It's not "astonishingly similar," it's not even close! When Rabbi Kahane answered in that way, he was not granting Wallace his premise, he was asserting how different his approach is from such nazi hate . He stressed that this is straight from the Talmud, meaning this is a Jewish principle upheld by Judaism, and not something Rabbi Kahane made up because of "race" or other nazi-like notions. In your characteristic incoherence it seems like you imply that we should adopt a nazi-like approach so that we can cause goyim to call us nazis, and then this is somehow spiritually beneficial to us. If you are saying anything along those lines, that is insane. You really need to type more specifically and make your points clear.
In either case, I fail to see how this clip helps you. Are you trying to say that because Mike Wallace in his ignorance or his failure to discern the position properly, accused Rabbi Kahane of having a "nazi- like" view that that makes the Rambam say what you wanted him to say but he doesn't say? This encounter is not a "proof" to anything, it's simply Mike Wallace saying something stupid and Rabbi Kahane correcting him.
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Obviously you know nothing about this world and the oft-times mirrorlike inverse connection twixt good and evil: kedusha vs klippah, Armilus vs the Moshiach, Esau vs his identical twin brother Yaakov, the Herr Gott vs Hashem Yisborach, the Herrenvolk vs the Am Nivchar, the Vaterland vs Eretz Hakodesh, Ubermensch vs Untermensch, Mein Kampf vs the Tanya, genocide of Amolek vs genocide of the Jews, Rome vs Jerusalem etc etc etc: "les extremes se touchent!"
"Hashem has made one opposite the other" (Koheles 7) - זה לעומת זה עשה אלוקים
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Obviously you know nothing about this world and the oft-times mirrorlike inverse connection twixt good and evil: kedusha vs klippah, Armilus vs the Moshiach, Esau vs his identical twin brother Yaakov, the Herr Gott vs Hashem Yisborach, the Herrenvolk vs the Am Nivchar, the Vaterland vs Eretz Hakodesh, Ubermensch vs Untermensch, Mein Kampf vs the Tanya, genocide of Amolek vs genocide of the Jews, Rome vs Jerusalem etc etc etc: "les extremes se touchent!"
"Hashem has made one opposite the other" (Koheles 7) - זה לעומת זה עשה אלוקים
Obviously you are obsessed with nazism.
That and it seems you want to paint Judaism as being "nazi-like." Just say what you want to say openly and stop beating around the bush with these ridiculous insinuations.
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What does "Wonga66" mean anywho?
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Obviously you know nothing about this world and the oft-times mirrorlike inverse connection twixt good and evil: kedusha vs klippah, Armilus vs the Moshiach, Esau vs his identical twin brother Yaakov, the Herr Gott vs Hashem Yisborach, the Herrenvolk vs the Am Nivchar, the Vaterland vs Eretz Hakodesh, Ubermensch vs Untermensch, Mein Kampf vs the Tanya, genocide of Amolek vs genocide of the Jews, Rome vs Jerusalem etc etc etc: "les extremes se touchent!"
"Hashem has made one opposite the other" (Koheles 7) - זה לעומת זה עשה אלוקים
Obviously you are obsessed with nazism.
That and it seems you want to paint Judaism as being "nazi-like." Just say what you want to say openly and stop beating around the bush with these ridiculous insinuations.
wonga66 isn't obdsessed with nazism.he is just making a point.
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The Judaism of today is an exceedingly pale reflection of what it was in Tenach times, and what it will be again in Messianic times.
If you witnessed the ruthless no-prisoner slaughters of our enemies, as related in the Tenach, carried out by Moshe, Yehoshua, Gideon, Saul, David, Yehuda Hamaccabi, Bar Kochba etc all at the command of Hashem, of men women, children and animals, so contrary to the prevalent liberalist "live and let live" mindset, that you too would squeal "Oooh! You're soooo cruel! Attah Nazi!".
But you'd be wrong!
"Meir Kahane was a reincarnation of a Tenach warrior!" (R.Mordechai Eliyahu). That's why Kahane was so hated: he was a man out of time, from a different epoch. He was pure Tenach!
Chaim would also be ruthless with his foes. People can sense that. That he means what he says. That he cannot be bought. That he cannot be swayed. That he cannot be deterred. That he would implement his agenda, and swiftly too. That's why they call him "Nazi" too!
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The Judaism of today is an exceedingly pale reflection of what it was in Tenach times, and what it will be again in Messianic times.
If you witnessed the ruthless no-prisoner slaughters of our enemies, as related in the Tenach, carried out by Moshe, Yehoshua, Gideon, Saul, David, Yehuda Hamaccabi, Bar Kochba etc all at the command of Hashem, of men women, children and animals, so contrary to the prevalent liberalist "live and let live" mindset, that you too would squeal "Oooh! You're soooo cruel! Attah Nazi!".
But you'd be wrong!
"Meir Kahane was a reincarnation of a Tenach warrior!" (R.Mordechai Eliyahu). That's why Kahane was so hated: he was a man out of time, from a different epoch. He was pure Tenach!
Chaim would also be ruthless with his foes. People can sense that. That he means what he says. That he cannot be bought. That he cannot be swayed. That he cannot be deterred. That he would implement his agenda, and swiftly too. That's why they call him "Nazi" too!
Wonga,
You are nowhere close to Rabbi Kahane... He was a good man with good intentions.. When I listen to him I do not hear any of the racist and nazi ideas which you seem to espouse.
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The Judaism of today is an exceedingly pale reflection of what it was in Tenach times, and what it will be again in Messianic times.
If you witnessed the ruthless no-prisoner slaughters of our enemies, as related in the Tenach, carried out by Moshe, Yehoshua, Gideon, Saul, David, Yehuda Hamaccabi, Bar Kochba etc all at the command of Hashem, of men women, children and animals, so contrary to the prevalent liberalist "live and let live" mindset, that you too would squeal "Oooh! You're soooo cruel! Attah Nazi!".
No. I wouldn't.
Judaism as I see it requires us to be ruthless with a merciless foe. So I would be chanting "Attah Manhig Amiti!"
"Meir Kahane was a reincarnation of a Tenach warrior!" (R.Mordechai Eliyahu). That's why Kahane was so hated: he was a man out of time, from a different epoch. He was pure Tenach!
Your point being?
Chaim would also be ruthless with his foes. People can sense that. That he means what he says. That he cannot be bought. That he cannot be swayed. That he cannot be deterred. That he would implement his agenda, and swiftly too. That's why they call him "Nazi" too!
Of course, those things you described have nothing to do with being an actual nazi. So I fail to see the relevance of the screams of ignorant and mistaken people.
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Being ruthless with the enemy is not being a Nazi... Let us get that clear... So anyone calling Kahane and Kahanists nazis are doing so incorrectly. I hope that is what you are saying wonga...
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Obviously you know nothing about this world and the oft-times mirrorlike inverse connection twixt good and evil: kedusha vs klippah, Armilus vs the Moshiach, Esau vs his identical twin brother Yaakov, the Herr Gott vs Hashem Yisborach, the Herrenvolk vs the Am Nivchar, the Vaterland vs Eretz Hakodesh, Ubermensch vs Untermensch, Mein Kampf vs the Tanya, genocide of Amolek vs genocide of the Jews, Rome vs Jerusalem etc etc etc: "les extremes se touchent!"
Wow, what are you on, man ? Is "wonga66" some sort of secret code name for a new generation of dope ?
You know, I am pretty sure I am going to have nightmares because of you drawing those freaky connections "the Herr Gott vs Hashem Yisborach, the Herrenvolk vs the Am Nivchar, the Vaterland vs Eretz Hakodesh, Mein Kampf vs the Tanya"...
You're really scary.
THIS IS NOT KAHANISM !
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Re: "If you witnessed the ruthless no-prisoner slaughters of our enemies, as related in the Tenach...all at the command of Hashem, of men women, children and animals,... "
The reason the Jews had to kill all the animals was because if they didn't they would have to pay all the veterinary bills.
;D
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Wonga, I am a bit confused by everything you are trying to say. I'll hold off my judgment. Let me ask you a question.
Are you saying that a ruthless murderer, who is killed by a righteous executioner, would call the righteous executioner a ruthless murderer himself, and be incorrect to say such a thing about a righteous executioner because the ruthless live in a completely twisted backwards nonsensical mirror world than that of the righteous? A place where people who do bad things should get good things, and people who do good things should get bad things?