Noahide News



Part 565 

8-24-06 2006 AD of Our LORD Jesus the Christ the Creator

Talmudic Dragon Moon Calendar  Av 30,   5766 ,   their Babylonian times of their  Babylonian Sumerian Doctrine and laws 5766

Ps:118:24: This is the day which the LORD hath made; we will rejoice and be glad in it.



of Iniquity unto desolation for them who Deny the Christ, Jesus the Lord.

mason seal

Extra Extra

When this Picture first appeared at it made NO MENTION of being a spoof. There are NO Other "Spoofs" in the Archives of Pics. It was not until Texe Marrs began broadcasting the PIC, when they were alerted, they added the "Word" Spoof, to deceive the masses. Too Late, he is REVEALED as a Talmudic Hassidic jew. I have read many denials, which state that this Photo was photoshopped from another Pic. I demand that any Man, Woman or Child, Produce the Original, or forever...."Shut Up" the Documentation is rock solid, here on this site of what they are about, I challenge any of you apostate Judeo-Churchinsanity or Talmudic Jew to Dispute the Proof. Bush is of DAN of the Talmudic RED Hassidim unto the beast Sanhedrin unto the Dragon the Murderer their father, the son's of the synagogue of Satan, and is not a man of the LIVING LORD JESUS

Israel may 'go it alone' against Iran

Israel is carefully watching the world's reaction to Iran's continued refusal to suspend uranium enrichment, with some high-level officials arguing it is now clear that when it comes to stopping Iran, Israel "may have to go it alone," The Jerusalem Post has learned.

One senior source said on Tuesday that Iran "flipped the world the bird" by not responding positively to the Western incentive plan to stop uranium enrichment.

such analogies

 He expressed frustration that the Russians and Chinese were already saying that Iran's offer of a "new formula" and willingness to enter "serious negotiations" was an opening to keep on talking.

"The Iranians know the world will do nothing," he said. "This is similar to the world's attempts to appease Hitler in the 1930s - they are trying to feed the beast."

Indeed the beast devours

He said there was a need to understand that "when push comes to shove," Israel would have to be prepared to "slow down" the Iranian nuclear threat by itself.

Having said this, he did not rule out the possibility of US military action, but said that if this were to take place, it would probably not occur until the spring or summer of 2008, a few months before President George W. Bush leaves the international stage. The US presidential elections, which Bush cannot contest because of term limits, are in November 2008.

Unless he were Dictator King Bushwhacker

Foreign Minister Tzipi Livni, in a meeting in Paris with French Foreign Minister Phillippe Douste-Blazy Wednesday, said Iran "poses a global threat" and needed to be dealt with by the whole international community.

"The first thing they need to do is stop the enrichment of uranium," Livni said. "Everyday that passes brings the Iranians closer to building a nuclear bomb. The world can't afford a nuclear Iran." She said the Iranian reply to the Western incentives was just an attempt to "gain time."

Government officials said Israel's role at this time is to warn the world of the dangers of an Iranian nuclear potential. Some government officials are sending the message to their counterparts abroad that the firm implementation of UN Security Council Resolution 1701 on Lebanon will send a strong message to Iran - which is testing the world's resolve - that it is serious about implementing Security Council resolutions.

Meanwhile, the Middle East Media Research Institute (MEMRI) reported Wednesday that the Iranian news service Al-Borz, which it said is known to have access to sources in the Iranian government, predicted that President Mahmoud Ahmadinejad would announce what the news service called Iran's "nuclear birth" on the first anniversary of his government later this month.

In addition, an article Tuesday on the Teheran Times Web site, considered to be affiliated with the Foreign Ministry, implied that Iran's nuclear technology had already reached the point of no return. "If the West is seeking to impede Iran's nuclear industry, it should realize that Iran has passed this stage," the report read.

Diplomats from Europe, the US, Russia and China were poring over details of Iran's counterproposal to the Western nuclear incentives package Wednesday. Initial comments from Russia and China made clear Washington is likely to face difficulty getting at least those nations to agree to any tough sanctions against Iran.

In Paris, however, Douste-Blazy made clear that his government was sticking by the UN demand for Iran to halt enrichment by the end of this month as a precondition to further talks. Israeli officials said France has consistently advocated a firm position with Iran regarding the nuclear issue.

"I want to point out again that France is available to negotiate, and to recall that, as we have always said... a return to the negotiating table is linked to the suspension of uranium enrichment," Douste-Blazy said.

However, Russia's Foreign Ministry said it would continue to seek a political, negotiated solution to the dispute with Iran. China appealed for dialogue, urging "constructive measures" by Iran but also urging other parties to "remain calm and patient, show flexibility, stick to the orientation of peaceful resolution and create favorable conditions for resuming talks as soon as possible."

In London, a British Foreign Office spokesman predicted "some hard discussions" when the Security Council takes up the Iran issue in the coming weeks.

Iran said Tuesday it was ready for "serious negotiations" on its nuclear program and cast the counterproposal as a new formula to resolve the crisis with the West. But a semiofficial news agency said the government was unwilling to abandon uranium enrichment.

The world powers, the five permanent UN Security Council members plus Germany, have given Iran until August 31 to accept the incentives package.


The Propaganda for War unto desolation that, just, would not stop,7340,L-3295334,00.html

IDF: Syria will try to reclaim Golan


IDF Intelligence Chief Maj.-Gen. Amos Yadlin tells Knesset committee that in aftermath of Lebanon war Syria will try to reclaim Golan Heights through either diplomatic or military means; adds: Iran using Syria as giant weapons cache for Hizbullah

Published:  08.24.06, 16:32
The head of the Israel Defense Forces Military Intelligence Maj.-Gen. Amos Yadlin told the Knesset Foreign Affairs and Defense Committee that after the war with Hizbullah, Syria will try to reclaim the Golan Heights through either diplomatic or military means.

Yadlin said that Hizbullah is trying to improve its image among the population in southern Lebanon by offering Iranian-funneled financial compensation for damaged property.

He said Iran is deeply involved with Hizbullah, and is training Hizbullah members in a number of military areas, as well as funding, and providing orders to the organization. 

"Iran is using Syria as a giant weapons cache for Hizbullah – through direct transfer or via payment to the Syrians, so that the arms are sent to Hizbullah," Yadlin said.

He added that the Syrian army has returned to a normal state of alert, after it was raised during fighting between the IDF and Hizbullah in Lebanon.

Although Iran's involvement wasn't hidden, Yadlin turned the attention of the committee to Hizbullah's preference Syrian, rather than Iranian weapons.

who are we fighting today....Oceana? 

"Most of the Katyusha rockets, except for the long-term missiles (Zelzal) were from the Syrian, not the Iranian arsenal," he said.

Yadlin said Syria began gradually reducing the state of alert of its forces a number of days after the ceasefire declaration, and that the army is currently at a normal state of alert.

He added that Syria has hoped to use the crisis to increase its regional relevance, and that it was "disappointed by the end outcome of the war which did not include it."

yeah right 

With that, Syria is satisfied with Syria's management and is encouraging the organization to resist being disarmed. Syria is attempting to take away operative lessons from the way Hizbullah managed its war against Israel.

'Hizbullah is continuing to arm itself'

Yadlin said the speech of Syrian President Basher Assad showed a will to create relevance. "Assad presented his view according to which 'the resistance' and force bring results against Israel. He emphasized his wish for peace as a strategic choice, but also said that it could be reached via a number of ways – one of them through 'resistance.' His comments regarding 'resistance' began before the war in south Lebanon, and the war gave another push to these expressions."

Yadlin said Hizbullah is continuing to arm itself and is trying to recover its stance among the population of south Lebanon through rebuilding their homes with Iranian money.

In Israel, there is concern that the Syrians are continuing to pass on arms to Hizbullah and are hoping that the multi-national force will monitor the border passages. It was reported Thursday that containers were transferred from the Latakia and Tartus ports in Syria to south Lebanon  

Regarding the Palestinian arena, Yadlin said that terrorism and attempts to carry out "quality" attacks from Gaza have not ceased, and that preferred targets are border crossings.

He said Hizbullah formed a model for the Palestinians. "They know that they are still far from reaching the goal, but certainly they are striving to increase their striking capability in Israel. Therefore large amounts of standard explosives are being smuggled in, through which terror organizations plan to increase the heads of the Qassam rockets, and they are working to increase the range of the rockets," he said. 


the Fox who guards the Itsreallyhell hen house,7340,L-3295212,00.html

Testing time in region


Israel must have right to defend itself against Hizbullah's readying for new war in Lebanon, Iran's threat to Israel's very existence

Abraham H. Foxman
Published:  08.24.06, 18:47

Rabbi Yitzhak Ginsburg is more determined. He knows that in the near future the Land of Israel is about to expand. He writes, "It is our duty to force all mankind to accept the seven Noahide laws, and if not—they will be killed." (Ma'ariv, 10/6/04)


It may not be a surprise to say that things are screwed up in the world. Hizbullah , Hamas and Iran are threats to everyone. 

threats to all Judeo Churchinsanity Hassidic Noahide anti-Christ apostates

Their spreading terror, Islamic extremism and eventually weapons of mass destruction undermine the security of the Middle East and the entire world.

see HJR 104-PL 102-14 of Talmudic Amaraka of the Dragon the murderer from the beginning 

It is in the interest of the international community that the threats they pose be dealt with responsibly. And, if they are, Israel would also benefit from such action.

enslave all mankind to the Dragon of the Sanhedrin

To a large extent, however, the opposite happens. The world does not act sufficiently. Even when it passes a resolution, as in the case of 1559 two years ago in the Security Council, nothing happens on the ground.

see over 60 resolutions made against ITSREALLYHELL's Human rights violations 

As a result of that inaction, Israel is forced to defend itself for its own protection. And then much of the world criticizes Israel for doing what the world should have done in the first place but actually benefits from what Israel has done.

Uh huh....want some ocean front property in Arizona? 

In other words, things are completely upside down.


Not the first time

Of course, we've seen part of this scenario before. In the 1930's, Europe should have acted early on for its own sake against Hitler when it could have stopped him.

Even as the Hassidic Whitehouse of Treason and Blasphemy needs to be dismantled and all participants jailed

 If it had, the Jewish people would have found themselves in a very different situation than came to pass. Instead, Hitler was allowed to accumulate massive military power and the Jews were helpless, trapped, and doomed.

see Bushwhacker's Hassidic Demon armies

Fortunately, today the Jewish people in the form of the State of Israel and with the support of the United States, are not helpless when the world fails to act. Amid all the internal criticism now taking place in Israel, let's keep this vital distinction in perspective.

Whore sisters 

It was the international community and Lebanon that failed and put Israel in this difficult situation. If Israel hesitated to put in massive ground forces in Lebanon, let's remember the 1200 Israeli boys died there in the 1980's and 1990's.

Lets not forget all the Americans slain for the whore 

And, in the end, even if Israel made mistakes and didn't accomplish everything, it did make clear that it will do what it has to do to protect itself.

even to stage False flag ops, for the ushering in of the Hoodlum haha of Hell 

Nothing illustrates this more than comments by Lebanese Prime Minister Sinora that there must be no more mini-states in Lebanon and by Lebanese Defense Minister that any party that launches rockets into Israel is a "traitor" because it will give Israel an "excuse" to attack. I call that deterrence.

cowardly deterrance

But it shouldn't work that way and Israel pays a heavy price for this mess. 

UN broken promises

Now the international community faces one more critical test of its seriousness. Resolution 1701 provides for an international force, which together with the Lebanese army, are authorized to gain control of southern Lebanon, prevent Hizbullah from reentering with arms, and stop the rearming of the terrorist group by Iran and Syria.

Will we see more UN broken promises? Already, comments by French officials and others resisting sending sufficient forces and questioning whether the force should be robust, should give pause. 

Are we witnessing a replay where the international community knows where its interests lie - to stop Hizbullah in order to forestall an even worse war and to check Iran in Lebanon - but finds excuses to take the course of least resistance.

thus the international community will be brought into their Wars of Desolation, led by "ROME"

This would be a disaster for Lebanon. And could be a harbinger for an even greater disaster, for the region and the world, inaction in the face of Iran's nuclear ambitions.

Rationality tells us that the world will act in both cases, because they have to know, if they don't, Israel will. But rationality often does not prevail in these scenarios.

Their is NO PEACE until they have their Moshiach ben David, his Temple of Destruction and abomination, and their Greater Itsreallyhell, Eretz Itsrealhell, Babylon Proper to their wannabe Talmudic god the Dragon the Murderer from the beginning, then he shall slay wonderfully 

If not, one thing must be clear and recognized: Israel must have the right to defend itself, against Hizbullah's readying for a new war in Lebanon and against Iran's threat to Israel's very existence. 

What cease fire? But the Lull before the coming storm

Abraham H. Foxman is the National Director of the Anti-Defamation League

That Old fox is of the Devil, the murderer from the beginning


Are you a Firm Believer of Jesus who is Christ? Are you against them and their Noahide anti-Christ global enslavement?

Iraqi court sentences people to be beheaded?

Truth About Iraqis

August 23, 2006

Iraqi court issues death sentences against nine in Najaf

BAGHDAD, Aug 22 (KUNA) -- An Iraqi court on Tuesday issued death sentences against nine people charged with terrorism, manslaughter and looting-related crimes in a number of towns.

A spokesman in the Central Criminal court in Najaf said that
beheading sentences were issued against nine suspects who have been indicted while 18 others were given life sentences.

A judicial source told reporters that crimes in the governorate of Najaf have jumped during the past eight months compared to last year.

He said that nearly 407 crimes have been committed during the first eight month of 2006 compared with 447 crimes last year. (end) mhg.
Can anyone confirm that this was the sentence actually handed down?

Because if it is then there is nothing different between the Iraqi government and the Zarqawi terrorists who behead their victims or the US pilots who squash houses of civilians with their precision bombing.

Wow! Some democracy, huh? Iraq the Model indeed ... yet another testament to the great war of liberation which has pushed Iraq forward into the community of nations.

Shemborg Iraq


And Now they Gloat without opposition, in their absolute Blasphemy and sorcery and murder, Your "Chosen" Judeo Churchinsanity

Toledoth Yeshu


This is a derogatory version of the life of Jesus, growing out of the response of the Jewish community to Christianity. The tradition presented here is most commonly dated to approximately the 6th century CE. The text it self is closer to the 14th c. There is no scholarly consensus on to what extent the text might be a direct parody of a now lost gospel. H.J. Schonfield argued that it was so closely connected to the Gospel of the Hebrews that he attempted to reconstruct that lost work from the Toledoth.
Text from Goldstein, Jesus in the Jewish Tradition, pp. 148-154. Most of the notes are mine, but they are clearly marked ([G] = Goldstein, [AH] = me)

In the year 3671[1] in the days of King Jannaeus, a great misfortune befell Israel, when there arose a certain disreputable man of the tribe of Judah, whose name was Joseph Pandera. He lived at Bethlehem, in Judah.

Near his house dwelt a widow and her lovely and chaste daughter named Miriam. Miriam was betrothed to Yohanan, of the royal house of David, a man learned in the Torah and God-fearing.

At the close of a certain Sabbath, Joseph Pandera, attractive and like a warrior in appearance, having gazed lustfully upon Miriam, knocked upon the door of her room and betrayed her by pretending that he was her betrothed husband, Yohanan. Even so, she was amazed at this improper conduct and submitted only against her will.

Thereafter, when Yohanan came to her, Miriam expressed astonishment at behavior so foreign to his character. It was thus that they both came to know the crime of Joseph Pandera and the terrible mistake on the part of Miriam. Whereupon Yohanan went to Rabban Shimeon ben Shetah and related to him the tragic seduction. Lacking witnesses required for the punishment of Joseph Pandera, and Miriam being with child, Yohanan left for Babylonia.[2]

Miriam gave birth to a son and named him Yehoshua, after her brother. This name later deteriorated to Yeshu. On the eighth day he was circumcised. When he was old enough the lad was taken by Miriam to the house of study to be instructed in the Jewish tradition.

and Judeo-Churchinsanity cry O Yeshu-a.....O Yeshu-a, for it is an acronym for "His Name be blotted out" ah heah aeean ameean Brutha's and Sistah's

One day Yeshu walked in front of the Sages with his head uncovered, showing shameful disrespect. At this, the discussion arose as to whether this behavior did not truly indicate that Yeshu was an illegitimate child and the son of a niddah (Whore)[3]. Moreover, the story tells that while the rabbis were discussing the Tractate Nezikin,

Talmud Bavli of Satan

 he gave his own impudent interpretation of the law and in an ensuing debate he held that Moses could not be the greatest of the prophets if he had to receive counsel from Jethro. This led to further inquiry as to the antecedents of Yeshu, and it was discovered through Rabban Shimeon ben Shetah that he was the illegitimate son of Joseph Pandera. Miriam admitted it.[4] After this became known, it was necessary for Yeshu to flee to Upper Galilee.

After King Jannaeus, his wife Helene[5] ruled over all Israel. In the Temple was to be found the Foundation Stone on which were engraven the letters of God's Ineffable Name. Whoever learned the secret of the Name and its use would be able to do whatever he wished. Therefore, the Sages took measures so that no one should gain this knowledge. Lions of brass were bound to two iron pillars at the gate of the place of burnt offerings. Should anyone enter and learn the Name, when he left the lions would roar at him and immediately the valuable secret would be forgotten.

Yeshu came and learned the letters of the Name; he wrote them upon the parchment which he placed in an open cut on his thigh and then drew the flesh over the parchment. As he left, the lions roared and he forgot the secret. But when he came to his house he reopened the cut in his flesh with a knife an lifted out the writing. Then he remembered and obtained the use of the letters.[6]

He gathered about himself three hundred and ten young men of Israel and accused those who spoke ill of his birth of being people who desired greatness and power for themselves. Yeshu proclaimed, "I am the Messiah; and concerning me Isaiah prophesied and said, 'Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.'" He quoted other messianic texts, insisting, "David my ancestor prophesied concerning me: 'The Lord said to me, thou art my son, this day have I begotten thee.'"

The insurgents with him replied that if Yeshu was the Messiah he should give them a convincing sign. They therefore, brought to him a lame man, who had never walked. Yeshu spoke over the man the letters of the Ineffable Name, and the leper was healed. Thereupon, they worshipped him as the Messiah, Son of the Highest.

When word of these happenings came to Jerusalem, the Sanhedrin decided to bring about the capture of Yeshu. They sent messengers, Annanui and Ahaziah, (False witnesses of Sanhedrin)  who, pretending to be his disciples, said that they brought him an invitation from the leaders of Jerusalem to visit them. Yeshu consented on condition the members of the Sanhedrin receive him as a lord. He started out toward Jerusalem and, arriving at Knob, acquired an ass on which he rode into Jerusalem, as a fulfillment of the prophecy of Zechariah.

The Sages bound him and led him before Queen Helene, with the accusation: "This man is a sorcerer and entices everyone." Yeshu replied, "The prophets long ago prophesied my coming: 'And there shall come forth a rod out of the stem of Jesse,' and I am he; but as for them, Scripture says 'Blessed is the man that walketh not in the counsel of the ungodly.'"

Queen Helene asked the Sages: "What he says, is it in your Torah?" They replied: "It is in our Torah, but it is not applicable to him, for it is in Scripture: 'And that prophet which shall presume to speak a word in my name, which I have not commanded him to speak or that shall speak in the name of other gods, even that prophet shall die.' He has not fulfilled the signs and conditions of the Messiah."

Yeshu spoke up: "Madam, I am the Messiah and I revive the dead." A dead body was brought in; he pronounced the letters of the Ineffable Name and the corpse came to life. The Queen was greatly moved and said: "This is a true sign." She reprimanded the Sages and sent them humiliated from her presence. Yeshu's dissident followers increased and there was controversy in Israel.

Yeshu went to Upper Galilee. the Sages came before the Queen, complaining that Yeshu practiced sorcery and was leading everyone astray. Therefore she sent Annanui and Ahaziah to fetch him.

They found him in Upper Galilee, proclaiming himself the Son of God. When they tried to take him there was a struggle, but Yeshu said to the men of Upper Galilee: "Wage no battle." He would prove himself by the power which came to him from his Father in heaven. He spoke the Ineffable Name over the birds of clay and they flew into the air. He spoke the same letters over a millstone that had been placed upon the waters. He sat in it and it floated like a boat. When they saw this the people marveled. At the behest of Yeshu, the emissaries departed and reported these wonders to the Queen. She trembled with astonishment.

Then the Sages selected a man named Judah Iskarioto (Judas) and brought him to the Sanctuary where he learned the letters of the Ineffable Name as Yeshu had done.

When Yeshu was summoned before the queen, this time there were present also the Sages and Judah Iskarioto. Yeshu said: "It is spoken of me, 'I will ascend into heaven.'" He lifted his arms like the wings of an eagle and he flew between heaven and earth, to the amazement of everyone.

The elders asked Iskarioto to do likewise. He did, and flew toward heaven. Iskarioto attempted to force Yeshu down to earth but neither one of the two could prevail against the other for both had the use of the Ineffable Name. However, Iskarioto defiled Yeshu, so that they both lost their power and fell down to the earth, and in their condition of defilement the letters of the Ineffable Name escaped from them. Because of this deed of Judah they weep on the eve of the birth of Yeshu.

Yeshu was seized. His head was covered with a garment and he was smitten with pomegranate staves; but he could do nothing, for he no longer had the Ineffable Name.

Yeshu was taken prisoner to the synagogue of Tiberias, and they bound him to a pillar. To allay his thirst they gave him vinegar to drink. On his head they set a crown of thorns. There was strife and wrangling between the elders and the unrestrained followers of Yeshu, as a result of which the followers escaped with Yeshu to the region of Antioch[7]; there Yeshu remained until the eve of the Passover.

[8] Yeshu then resolved to go the Temple to acquire again the secret of the Name. That year the Passover came on a Sabbath day. On the eve of the Passover, Yeshu, accompanied by his disciples, came to Jerusalem riding upon an ass. Many bowed down before him. He entered the Temple with his three hundred and ten followers. One of them, Judah Iskarioto[9] apprised the Sages that Yeshu was to be found in the Temple, that the disciples had taken a vow by the Ten Commandments not to reveal his identity but that he would point him out by bowing to him. So it was done and Yeshu was seized. Asked his name, he replied to the question by several times giving the names Mattai, Nakki, Buni, Netzer, each time with a verse quoted by him and a counter-verse by the Sages.

Yeshu was put to death on the sixth hour on the eve of the Passover and of the Sabbath. When they tried to hang him on a tree it broke, for when he had possessed the power he had pronounced by the Ineffable Name that no tree should hold him. He had failed to pronounce the prohibition over the carob-stalk[10], for it was a plant more than a tree, and on it he was hanged until the hour for afternoon prayer, for it is written in Scripture, "His body shall not remain all night upon the tree." They buried him outside the city.

spirtual Sodom and Egypt....bloody jerusalem of the dragon the murderer

On the first day of the week his bold followers came to Queen Helene with the report that he who was slain was truly the Messiah and that he was not in his grave; he had ascended to heaven as he prophesied. Diligent search was made and he was not found in the grave where he had been buried. A gardener had taken him from the grave and had brought him into his garden and buried him in the sand over which the waters flowed into the garden.

Queen Helene demanded, on threat of a severe penalty, that the body of Yeshu be shown to her within a period of three days. There was a great distress. When the keeper of the garden saw Rabbi Tanhuma walking in the field and lamenting over the ultimatum of the Queen, the gardener related what he had done, in order that Yeshu's followers should not steal the body and then claim that he had ascended into heaven. The Sages removed the body, tied it to the tail of a horse and transported it to the Queen, with the words, "This is Yeshu who is said to have ascended to heaven." Realizing that Yeshu was a false prophet who enticed the people and led them astray, she mocked the followers but praised the Sages.

The disciples went out among the nations--three went to the mountains of Ararat, three to Armenia, three to Rome and three to the kingdoms buy the sea, They deluded the people, but ultimately they were slain.

The erring followers amongst Israel said: "You have slain the Messiah of the Lord." The Israelites answered: "You have believed in a false prophet." There was endless strife and discord for thirty years.

The Sages desired to separate from Israel those who continued to claim Yeshu as the Messiah, and they called upon a greatly learned man, Simeon Kepha, for help.

 Simeon went to Antioch, main city of the Nazarenes and proclaimed to them: "I am the disciple of Yeshu. He has sent me to show you the way. I will give you a sign as Yeshu has done."

Simeon, having gained the secret of the Ineffable Name, healed a leper and a lame man by means of it and thus found acceptance as a true disciple. He told them that Yeshu was in heaven, at the right hand of his Father, in fulfillment of Psalm 110:1. He added that Yeshu desired that they separate themselves from the Jews and no longer follow their practices, as Isaiah had said, "Your new moons and your feasts my soul abhorreth." They were now to observe the first day of the week instead of the seventh, the Resurrection instead of the Passover, the Ascension into Heaven instead of the Feast of Weeks, the finding of the Cross instead of the New Year, the Feast of the Circumcision instead of the Day of Atonement, the New Year instead of Chanukah; they were to be indifferent with regard to circumcision and the dietary laws. Also they were to follow the teaching of turning the right if smitten on the left and the meek acceptance of suffering. All these new ordinances which Simeon Kepha (or Paul, as he was known to the Nazarenes) taught them were really meant to separate these Nazarenes from the people of Israel and to bring the internal strife to an end.



[1] About 90, BC. [G]

[2] Some traditions say 'Egypt'. [AH]

[3] Sexual impurity (incest, adultery, prostitution, etc.). [AH]

[4] In one version of this admission, she confesses that not only is Yeshu the product of an illicit union, but she was ritually unclean from menstruation at the time as well (Sexual contact even with a woman's husband is not lawful during, or, in Rabbinic law, for some time after, menstruation). [AH]

[5] Salome Alexandra. [G]

[6] Consistent, apparently, with the general tenor of Jewish criticism of Jesus' miracles going at least as far back as Celsus (2nd c.) this tradition does not deny Jesus' ability to perform miracles, accusing him instead of practicing magic. This version even accepts the divine origin of the miracles, attributing them to his misuse of the divine name, with its inherent powers. In the Alphabet of Ben Sira, Lilith is accused of the same crime, using the power of the name to escape from the Garden of Eden. [AH]

[7] Some traditions say 'Egypt'. [G]

[8] In a variation on the story, Judah is able to out-miracle Yeshu in the sign contest without defiling him. Yeshu is discredited and arrested, and, as in this story, his followers are able to break him free, but he still remembers the Ineffable Name. He escapes to Egypt in hopes of learning Egyptian magic as well (regarded as the best magic in the world). Judah comes to Egypt and infiltrates the disciples, posing as one himself. It is from this vantage point that he is able to cause Yeshu to forget the magical Name, resulting in the later's desire to return to Jerusalem and relearn it. Judah sends warning to the Sages, along with his plan to arrest him. [AH]

[9] Aramaic: Ga'isa. [G]

[10] Or cabbage stalk. [AH]

and they are back, Sanhedrin and their false witnesses, for they are anti-Christ, Mystery Babylon the Mother harlot of all the earth. You are warned.


Thank you Lord Jesus



SOS, the sons of the ShemaGOG of Satan, RED Edomoites



    I. Group Profile


    1. Name: Hasidism


    2. Founder: Ba'al Shem Tov, "Master of the Good Name" or Besht.

      shem of shame


    3. Date of Birth: 1698


    4. Birth Place: On the Russian-Polish border 1 .


    5. Year Founded:

      Founded in the eighteenth century by Ba'al Shem Tov as an alternative to traditional rabbinical Judaism.

      Pharisaic spinoff


    6. Sacred or Revered Texts:

      The Torah and the Talmud are the main religious references used in Hasidism. The most important aspect of the Torah is written in the Ten Commandments.


    7. Cult or Sect: Negative sentiments are typically implied when the concepts "cult" and "sect" are employed in popular discourse. Since the Religious Movements Homepage seeks to promote religious tolerance and appreciation of the positive benefits of pluralism and religious diversity in human cultures, we encourage the use of alternative concepts that do not carry implicit negative stereotypes. For a more detailed discussion of both scholarly and popular usage of the concepts "cult" and "sect," please visit our Conceptualizing "Cult" and "Sect" page, where you will find additional links to related issues.


    8. Size of Group:

      Due to the Hasidic high birthrate of about five or six children per family, and the growing number of new followers, the Hasidic population has doubled in the last twenty years 2 . It is estimated that there are 250,000 Hasidim in the world. Hasidim live throughout Europe in the countries of England, Belgium, Switzerland, Austria, and France. There is also a presumable population in South America, Australia, and Israel 3 . Of the 250,000 Hasidim in the world, 200,000 live in the United States, with 100,000 residing in the state of New York State alone. The majority of American Hasidim reside in Brooklyn, particularly in the neighborhoods of Crown Heights, Williamsburg, and Boro Park.

      Lubavitch Hasidism is the most visible Hasidic group. Crown Heights (in New York) is the capital of Lubavitch Hasidism, claiming some 15,000 members.

    II. History of the Group


      The Hebrew word Hasid, from Hasidism, means "pious" and describes one's spiritual devotion that extends beyond the requirements of Jewish religious law 4

      Mt:23:27: Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.

      The development of Hasidism arose from several movements that took place in Ukraine and Poland. In 1648 there were Cossack massacres led by Bogdan Chmielnicki that murdered thousands of Jews. In addition to death tools, Jewish communities had to worry about taxation, support for widows, orphans, and the disabled. This led to a class divide in the Polish Jewish community 5 . Times were also troubled by foreign invasions, peasant uprisings, a declining central government, and conflict between Catholic, Protestant, and Orthodox Christians 6 .


      The wealthy Jews and the Talmudic scholars who led the communities often did not distribute the tax burdens fairly. 

      Isa:9:16: For the leaders of this people cause them to err; and they that are led of them are destroyed.

      The Rabbinic leadership, led by Shabbetai Zvi, did not protest about this situation, which lead to discreditation among the Jewish community 9 . Their Rabbinic learning continued to focus on Talmudic study, which provided little spiritual fulfillment. This lead to the popularity of magic and wonder-workers who would perform miracles through magical manipulations of the names of God (Ba'alie Shem). Faith in demons, incantations, and amulets became widespread 10 .


      The term Shem Tov is usually employed in the sense of "a good reputation." The word Ba'al literally means master, often with the connotation of owner or possessor 11 . Many men in Jewish history were referred to interchangeably as Ba'al shem (Master of the Name), Ba'al shemot or Ba'al shem tov. The "tov," or "good," is not essential to the title. What is essential is the "shem," the name 12 .

      of the shemsham of everlasting shame

      He was called "Ba'al Shem Tov," (or Besht) and was understood as "Good Master of the Name." This slight interpretation was needed because while other Ba'alie Shem were sorcerers who worked with magic, Ba'al Shem Tov used his powers for the good of spirituality. He had a niche for himself as a spritiual guide and healer in the Polish- Ukranian town of Miedzyboz 13 . The new movement spread rapidly among Eastern European Jewry when leading disciples of the Ba'al Shem Tov won followers of their own and formed separate communities apart from other Orthodox Jews. The model for these new communities was established by the court of the Ba'al Shem Tov's chief disciple, Reb Dov Ber, (1740-1772), the learned and charismatic Maggid (Preacher) of Mezritch, a town in Volhynia 14 .

      Ba'al Shem Tov was born in 1698 on the Russian-Polish border 15 . He was a poor student who worked as a teacher's assistant, leading children to and from school. He eventually became sexton of the synagogue and spent nights studying the Kabbalah. In 1718 he married his first wife, but she soon died afterwards. He then moved to Brody, Galicia, where his brother's embarrassment of marrying the sister of a local Rabbi, forced him to move again to a remote Carpathian village 16 .

      He gained the reputation of a ba'al shem by his expertise in medicinal herbs. At the age of 36, in 1736, the Besht publicly revealed his mission.

       This signified his acceptance to teach religious teachings 17 . The new movement appeared to threaten the stability of the Jewish community (Mintz, 10). The first Jewish work, Toledot Ya'Akov Yosef , written by Jacob Joseph of Polonnoye, challenged the integrity of the religious functionaries -- the rabbi, the shohet (ritutal healer), and the hazan (cantor) -- for their narrow concerns and their failure to protect the purity of the community.


      Ba'al Shem Tov spread his teaching by means of simple stories and parables that appealed to Jews. He has been compared to Jesus and other charismatic leaders for his sole purpose of stressing the importance of people with God. The Besht left no writings, but there are many Hasidic tales about his life and teachings 19 . His teachings involved charismatic leadership from a rural following, and stressed new teachings that emphasized the closeness between the zaddik (holy man) and his disciples, the Hasidim 20 .


      Despite opposition to Hasidism, Hasidic teachings were carried to communities throughout Eastern and Central Europe by Hasidic disciples who had witnessed the new ways and the new miracles at first hand at the court of Dov Ber and later at the Courts of other Rebbes 21 . Hasidic ways of piety, humility, and enthusiasm, infused with kabbalistic insights, transformed religious practices and religious authority (Mintz, 10).


      While Hasidism spread throughout the world, the majority of its followers presently reside in the United States. 

      see HJR 104, PL 102-14 of the sorcerers of Satan

      The history of Hasidim and Hasidic communities in North America began in the late nineteenth century. As early as 1875, Rabbi Joshua Segal, known as the "Sherpser Rov," arrived in New York City and became the "Chief Rabbi" of some twenty Hasidic congregations known as "Congregations of Israel, Men of Poland and Austria." By the sixties, the Hasidic population in New York was believed to be between 40,000-50,000 people. With Satmar at 1,300 families and Stolin, Bobov, Lkausenberg, and Lubavitch having between 100 to 500 families between them 22 . Today Hasidism continues to grow strong, and remains an organization that upholds its beliefs.


      There are also different "types" of Hasidim from style of dress to different philosophical and political focuses. Some of the different types are Lubovitcher, Bobover, Belzer, Satmar, Vishnitzers, Gerers, Klausenbergers, Skverers and Bratslavers.


      Daily Life of a Hasidic Jew :

      Hasidic courts became dynamic courts, each with a Rebbe as the leader. The central structures of the hoyf (court) were the house of the Rebbe, the besmedresh (bet ha-midrash: the house of study and synagogue), a yeshivah, and a mikvah 23 . Living nearby were the resident followers of the Rebbe. The morning began with purification rites. The most dedicated Rebbes spent much of the day in learning and prayer. When the Hasidim visited their Rebbe or listened to his toyre (teachings), they sensed that they were in the presence of someone standing in the Heavenly Court 24 .

      Continuing the Lineage of Hasidism :


      With Ba'al Shem Tov's death in 1760, the framework of Hasidism and possibility for future leadership was not defined. After disagreement among the disciples, the Tzaddik movement was created 25

      Mt:5:20: For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

      Mt:6:33: But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

      The most recognized leaders of the first generation of Tzaddikism consisted of Rabbi Dov Baer of Meseritz, Rabbi Jacob Joseph of Polnoye, Rabbi Shneiur Zalman of Ladi, Rabbi Nahman of Bratslav, Rabbi Levi Isaac of Berditshev, and Rabbi Menahem Mendel of Kotzk. Since the heirs of the Tzaddik were sons of the predecessors, they didn't have many qualifications. The rise of tzaddikism , was seen by critics as having debased Hasidism 26 .

      sons of Eli

       As the number of Rebbes multiplied, so too did complaints of abuse of their position and power. Some Rebbes acquired notoriety among their opponents for opportunism and materialism.


      Israel Friedman of Rizhin (1798-1850), the great-grandson of Dov Ber of Mezritch. During his lifetime became preeminent among Ukrainian tzaddikim and the most controversial figure in the Hasidic world. Visitors of Rizhin and later to Sadagora in Bukovina found the Rebbe seated on a throne, as elegantly dressed as a Russian noble 27 . He also had a hat laced with gold embroidery.


      Critics of Hasidism frequently cited the customs of the Rebbe of Rizhin and derided his excesses. To his loyal followers, however, the Rizhiner's display of wealth was a symbol expressing the nobility of their homage.


      Reb Israel, the Rizhiner Rebbe, had established one of the great Hasidic family synasties, first in Rizhin and then in towns such as Sadagora, Husiatin, Tchortkov, Shtefanest, and Leovo as his five sons established courts of their own 28 . In 1845, after spending twenty-two months in prison, accused of ordering the murder of two Jewish informers, Rizhiner Rebbe received permission from the Austro-Hungarian emperor to settle in the town of Sadagora. When the Rizhiner Rebbe died in 1850, his eldest son, Reb Shalom Jaseph, survived him by only one year, and his second son, Reb Abraham Jacob, remained in Sadagora and was known as the Sadagora Rebbe. When Reb Abraham Jacob died in 1883, he left two sons, Isaac and Israel 29 .


      When Reb Isaac died in 1917, he was succeeded by his son Reb Mordchei Shlomo Friedman. His social and economic prospects were poor because he was the youngest of the Rizhin dynasty.


      Ba'al Shem Tov's great grandson Rabbi Nahman of Bratslav founded the Breslov Movement . Breslov comes from the town of Breslov where the now "Rebbe" Nachman spent most of the last eight years of his life. A distinctive practice in the Breslov movement was hisboddidus which means "to make oneself be in solitude" 30 . It is a personalized style of prayer that is practiced along with continual worship in the synagogue. He stressed the importance of soul-searching and that "all Jews could reach the same level as he."


      Breslov Hasidism today doesn't have a Rebbe, and each individual is free to go to any Jewish guide or teacher. But there are a number of mailing groups, which maintains mailing lists for the followers 31 .


      Rebbe Manachem Mendel Schneerson is the best known contemporary leader. He was a descendant of Shneur Zalman of Lyadi. He died in the summer of 1994 at the age of ninety-two. His creation of Chabad Houses worked dynamically to bring back Jews 32 . Rebbe Shneerson wrote the Tanya, a widely read mystical book. Several of Schneerson's followers labeled him the Messiah.

    III. Beliefs of the Group

      The uniqueness of Hasidism is that it not only stresses teachings, but a way of life that focuses on the importance of community 33 . The personal attitude of faith works to form community. The teachings are carried on by their life. Each leads an individual life that forms community 34 .


      "I have come into the world," maintained the Besht, "to show man how to live by three precepts: love of God, love of Israel, and love of the Torah" (Talmud Bavli) 35 . According to the Besht, there are no divisions between the sacred and the secular, and there are no veils between Man and his Creator. "A man's every act must reflect the worship of the Creator" 

      Whom they crucified


      36 . Ba'al Shem Tov has three important principles that pertained to his teachings. His theory of emotion over intellect held the importance of God's emmanence, joy, and prayer. The highest Hasidic importance was of devekut, which means a communion or attachment to God. To Ba'al Shem Tov, it should not be seen only as a means to magic or the mystic, but for religious observance.


      Ba'al Shem Tov taught through his parables and put an emphasis on the idea of having a pure heart and worshipping God. Joy was also very important in having a good relationship with God. Ba'al Shem Tov also said that depression was something that was negative and only altered the communication that is needed between Jews and the Creator 37 .

      and they all cried out "Crucify him and give us the Robber"

      Realizing that there is an ever loving Creator should lead to feelings of joy. Ba'al Shem Tov wanted to prove an alternative way or worship that was different from the negative antics beset by Polish and Russian Jewry. Ba'al Shem Tov's theory was that feeling good about yourself meant that you felt good about God and your relationship with Him. He encouraged joy through activities of singing, dancing, story-telling, drinking, etc.


      Another important doctrine was worshipping through prayer. The two main ideas surrounding this phenomenon are:


      1. Devekus ("Clinging," constant devotion): The unceasing consciousness of God's presence.
      2. Hislahavus ("Bursting into flame," ecstatic enthusiasm): The experience of spiritual exultation as the soul is elevated towards God.

      Here is a list of other important teachings Ba'al Shem Tov taught through his parables and he put an emphasis on the idea of having a pure heart and worshipping God. Joy was also very important in having a good relationship with God. Ba'al Shem Tov also said that depression was something that was negative and only altered the communication that is needed between Jews and the Creator.

    IV. Main Hasidim Communities



      The Lubavitcher movement is known as Chabad , an acronym for Hokhmah, Binah, Da'at -- wisdom, understanding, and knowledge 38 . This philosophy was created by Rabbi Shneur Zalman of Ladi (1745-1813), the first Chabad-Lubavitcher Rebbe. Lubavitch is concerned with uplifting Jewish consciousness throughout the world. The mission of Lubavitcher Hasidim is to renew the commitment to the laws of the Torah in those who have neglected it 39 . Lubavitch is the only present-day court that seeks out other Jews in order to preserve their Jewish heritage 40 .


      Rabbi Menachem Mendel Schneerson, is the seventh Lubavitcher Rebbe since Rabbi Shneur Zalman 41 . Since 1950 after succeeding his father-in-law as Rebbe, he has concentrated on training young leaders to revitalize Jewish communities throughout the world.


      The majority of Lubavitcher live in Crown Heights, a middle-class neighborhood in Brooklyn, New York. A Lubavitch mansion is located at 770 Eastern Parkway. The old mansion houses the yeshivah, the shul (synagogue), the official library, and the Rebbe's offices. An apartment building adjacent to it contains the educational center and publishing offices for Lubavitch 42 .




      Satmar is the most traditional type of Hasidism. It was among the first to take on the challenges faced by Hasidim who found themselves in New York instead of Europe 43 . .

      Rabbi Joel Teitelbaum had held the center stage for Hasidic life from his youth at the turn of the century in Hungary. He first attracted followers in 1904, soon after the death of his father. Joel's older brother, Rabbi Chaim Hirsch, succeeded their father as the Rebbe and chief rabbi in Sziget. Sziget was one of the Hasidic dynasties 44 . Joel Teitelbaum eventually left Sziget to become the leader of a congregation, Satu-Mare. The Satu-Mare Jewish community of fifteen to twenty thousand included Hasidim, Misnagdim, and more modern Orthodox. Because of the diversity of power in the community there was a struggle to name Joel the chief Rabbi 45 . .


      He was determined to maintain contemporary Hasidic life like it was in the past and he rejected Zionism and secularism 46 . When he arrived to New York in 1947, he was sixty-one years old, and determined to change Chasidism in America 47 . His main purpose was to bring about a Torah-based way of life.


      Rabbi Friedman also saw an importance for education in the community. He concentrated his energy on creating a new yeshivah system, the United Talmudic Academy. In time the Hasidim created their own textbooks in English, but initially they utilized texts from the city system. The United Talmudic Academy soon had five thousand students, and with the population increasing daily, the promise of expansion was great for the future 48 .


      The Satmar educational system focused solely on religion, which was the goal of Rabbi Friedman. Advanced secular education, college, university, and professional training in science, medicine, and secular law, which were an accepted part of Jewish life, were not options for Hasidic students 49 . The United Talmudic Academy was able to transcend religion with education and was successful by Rabbi Friedman's philosophy and teachings.


      Lubavitch vs. Satmar


      Today, in Brooklyn, strife between the two leading Hasidic courts in America is very commonplace 50 . Their differences evolve around issues concerning the causes of the tragedy of the Second World War. Joel Teitelbaum, the Satmar Rebbe, declared the Holocaust had been punishment for the evils of Zionism. Menachem Mendel Schneerson, the Lubavitcher Rebbe, believed that "the tragedy of the Holocaust is an unanswerable question. There is no human rationale whatsoever that can explain such indescribable suffering" 51 .


      Their focus on beliefs are different as well. Satmar seeks its controlling vision exclusively in the past, while Lubavitch looks forward to the joy of spreading Yiddishkayt and educating fellow Jews. The two Hasidim communites also different in dress. Satmar Hasidim dress exactly like Orthodox garb in Hungary a century ago, while Lubavitcher Hasidim follow more contemporary style. The reason behind the different mode of dress is that Satmar is concerned with keeping a safe distance between themselves and nonbelievers 52 . The Lubavitch are eager to interact with secular Jews.


      Satmar and the Lubavitch have really opposing attitudes about Zionism and the State of Israel. While all Hasidim oppose the secular orientation paramount in Israel, the most zealous scorn the very existence of the new state.


      Animosity between Hasidic courts heightens when courts decide to moderate their feuds with the government. Different Hasidim communities (especially Satmar and Lubavitch) did not agree on the adherence to religious law and the control of community life, which was the basis of disagreement for some Hasidim communities 53 .

      V. Women in Hasidism


      The social division between the sexes begins early in childhood and lasts throughout life. Modesty of the Hasidic girl is protected from the age of three by long stockings, long sleeves, and high-necked blouses 54 . In the Hasidic hierarchy of values, women are accorded less importance than men. As a result, education is considerably different for hasidic girls than for boys. As the hasidim do not regard the intellect of girls to be equal to that of the boys, it is considered sufficient if they learn about the Bible,(Talmudic Babble)  the religious holidays, and the dietary laws 55 .


      Also, young hasidic women are carefully shielded from boys from their early years until marriage. Matters relating to sex are never discussed. There is no preparation for the bodily changes that take place at puberty, nor is there much exchange between mother and daughter concerning marital relations 56 .


      Women's education extends at least through high school and a few attend college; some take jobs in business concerns or factories before marriage. There are no career women, but after marriage a woman may work until pregnancy ends her outside remunerative activities 57 .


      Marriage and Family Life


      Men are the religious and political leaders of the community. Women care for the children and maintain the purity of the marriage and the household 58 . Women help raise funds for the needy, and look in on the sick, shop, and cook meals for them. They light the Shabbes candles and prepare the house for the holy days 59 .


      A curtain or a woven wooden lattice shields the women from the men's sight. On holy days some of the women congregate behind the lattice to pray and to watch the activities on the main floor of the besmedresh. In the social, as well as the religious spheres, men and women remain apart 60 .


      Usually, the Hasidic young man and young woman marry into families much like their own. A Hasidic marriage does not have the tension between fulfillment of career aspirations and family needs that is commonplace in nonreligious marriages 61 . A woman's lower station in the religious sphere is considered to be balanced by the respect they receive for their role in the household. The well-matched couple are able to establish an enduring and happy marriage 62 .


      | Profile | History | Beliefs | Main Communities | Women in Hasidism | Links | Bibliography

      Links to Hasidism Web Sites


        This site offers a lot of information concerning Hasidism. Everything from why and how Hasidism was formed. This site also includes a biography of Ba'al Shem Tov and followers.

        Hasidic Teachings
        Complete listing of teachings taught to Hasidim. A list of over 63 topics conscerning Hasidc life and worship is on this site. This is an excellent source!

        FAQ on Hasidism
        A list of frequently asked questions concerning Hasidism and the Hasidic lifestyle.

        Stories of Ba'al Shem Tov
        This is a site quoting Hasidism directly from Ba'al Shem Tov. This site can help in understanding Ba'al Shem Tov's teaching for Hasidism.

        A Life Apart: Hasidism in America
        This is by far the best site on Hasidism. It contains a lot of information on the history of Hasidism along with the lifestyle, and contemporary issues concerning the Hasidim.

        Web Resources for Hasidism
        This is a college professor's page with a lot of links.

        A Guide to Chabad Literature
        A lot of links on Chabad Hasidism. This site includes an art gallery, movies, clip excerpts, and literature on Chabad Hasidism.

        A Page from the Babylonian Talmud
        A standard printed Talmud page.

        The Jewish Yellow Web
        The Jewish Yellow Page allows you to look up all the Jewish pages on the World Wide Web. Pages are derived from the United States, Israel, and Europe.

        New World Hasidism
        Popular links on this site inlude Jewish organizations, Jewish publications, Jewish youth and student organizations, and even a listing of Jewish singles! Features include a newsletter, survey, and information on hot topics around the world concerning Judaism.

        A Lengthy List of Jewish Links
        This site has hundreds of links. The index includes topics such as Jewish literature, philosophy, and psychology. Geneology and Jewish publications is also included along with a Jewish search tool on the site as well.

        Short Biography on Martin Buber
        Martin Buber was a philosopher, storyteller, and scholar of Hasidism.

        The Jewish Student On-line Research Center
        Short explanation of Hasidism and how it came about.

        The Seeker's Guide: Judaism
        Informative site on Lubavitch Hasidism. Includes information on worship, scriptures, and practices and behavioral standards. Very extensive site with addresses to the main Lubavitch organization in New York.

        Selected Bibliography on Kabbalah and Jewish Mysticism
        Very good listing of books pertaining to Hasidism, Kabbalah, and Contemporary Mysticism.

        Glossary of Jewish Terms
        Very to-the-point glossary of Hasidic terminology.

        Breslov on the Internet
        An extensive site on the message of the Breslov Chassidus movement, founded by Rabbi Nachman of Breslov.

        Kabbalah FAQ
        Provides a brief introduction to the Kabbalah by answering questions to help understand what the Kabbalah is all about and how it was created. The site also gives links to additional information.

        An extensive dateline of Judaism. A good site for historical references.


      V. Bibliography

        Belcove-Shalin, Janet. 1995.
        New World Hasidism: Ethnographic Studies of Hasidic Jews in America. New York: State University of New York Press.


        Buber, Martin. 1960.
        The Origin and Meaning of Hasidism. New York: Horizon Press.


        Buber, Martin. 1958.
        Hasidism Modern Man. New York: Horizon Press.


        Danzger, Herbert. 1989.
        Returning to Tradition: The Contemporary Revival of Orthodox Judaism. New Haven: Yale University Press.


        Dresner, Samuel. 1985.
        The Circle of the Ba'al Shem Tov: Studies in Hasidism. Chicago: The University of Chicago Press.


        Davidman, Lynn. 1991.
        Tradition in a Rootless World: Women Turn to Orthodox Judaism. Berkeley: University of California Press.


        Eisenburg, Robert. 1995
        Boychicks in the Hood: Travels in the Hasidic Underworld. San Francisco: Harper Collins Publishers.


        Heschel, Abraham. 1985.
        The Circle of the Ba'al Shem Tov. Chicago: The University of Chicago Press.


        Lam, Norman. 1999.
        The Religious Thoughts of Hasidism. New Jersey: The Michael Scharf Publication Trust of Yeshiva University Press.


        Mintz, Jerome. 1992.
        Hasidic People: A Place in the New World. Massachusetts, Harvard University Press.


        Mintz, Jerome. 1968.
        Legends of Hasidism: An Introduction to Hasidic Culture and Oral Tradition in the New World. Chicago: The University of Chicago Press.


        Rabinowicz, Harry. 1988.
        Hasidism: The Movement and its Masters. Northvale, Jason Aronson Inc.


        Rabinowicz, Tzvi. 1996.
        The Encyclopedia of Hasidism. New Jersey: Jason Aronson Inc.


        Rapaport-Albert, Ada. 1996.
        Hasidism Reappriaised. London: The Littman Library of Jewish Civilization.


        Rosman, Moshe. 1996.
        Founder of Hasidism: A Quest for the Historical Ba'al Shem Tov. Berkeley: University of California Press.


        Rotenberg, Mordechai. 1983.
        Dialogue with Deviance: The Hasidic Ethic and the Theory of Social Contraction. Philadelphia: Institute for the Study of Human Issues.




        1. Eisenberg, Robert. Boychicks in the Hood: Travels in the Hasidic Underground. p2
        2. Eisenberg, Robert. Boychicks in the Hood: Travels in the Hasidic Underground. p2
        3. Eisenberg, Robert. Boychicks in the Hood: Travels in the Hasidic Underground. p2
        4. Hasidism p1
        5. Hasidism p1
        6. A Life Apart: Hasidism in America p1
        7. Mintz, Jerome. Hasidic People: A Place in the New World . p27
        8. Mintz, Jerome. Hasidic People: A Place in the New World . p27
        9. Hasidism p1
        10. Hasidism p1
        11. Rosman, Moshe. Founder of Hasidism: A Quest for the Historical Ba'al Shem Tov. p13
        12. Rosman, Moshe. Founder of Hasidism: A Quest for the Historical Ba'al Shem Tov. p13
        13. A Life Apart: Hasidism in America p2
        14. Mintz, Jerome. Hasidic People: A Place in the New World . p9
        15. Eisenberg, Robert. Boychicks in the Hood: Travels in the Hasidic Underground. p2
        16. Hasidism p3
        17. Hasidism p3
        18. Mintz, Jerome. Hasidic People: A Place in the New World . p10
        19. A Life Apart: Hasidism in America p2
        20. A Life Apart: Hasidism in America p1
        21. Mintz, Jerome. Hasidic People: A Place in the New World . p10
        22. Belcove-Shalin. New World Hasidim: Ethnographic Studies of Hasidic Jews. p9
        23. Mintz, Jerome. Hasidic People: A Place in the New World . p10
        24. Mintz, Jerome. Hasidic People: A Place in the New World . p11
        25. Hasidism p3
        26. Mintz, Jerome. Hasidic People: A Place in the New World . p11
        27. Mintz, Jerome. Hasidic People: A Place in the New World . p11
        28. Mintz, Jerome. Hasidic People: A Place in the New World . p11
        29. Mintz, Jerome. Hasidic People: A Place in the New World . p13
        30. FAQ p6
        31. FAQ p7
        32. Eisenberg, Robert. Boychicks in the Hood: Travels in the Hasidic Underground. p4
        33. Buber, Martin. The Origin and Meaning of Hasidism. p24
        34. Buber, Martin. The Origin and Meaning of Hasidism. p26
        35. Rabinowicz, Harry. Hasidism: The Movement and its Masters. p33
        36. Rabinowicz, Harry. Hasidism: The Movement and its Masters. p33
        37. Rabinowicz, Harry. Hasidism: The Movement and its Masters. p34
        38. Mintz, Jerome. Hasidic People: A Place in the New World . p44
        39. Mintz, Jerome. Hasidic People: A Place in the New World . p43
        40. Mintz, Jerome. Hasidic People: A Place in the New World . p14
        41. Mintz, Jerome. Hasidic People: A Place in the New World . p44
        42. Mintz, Jerome. Hasidic People: A Place in the New World . p43
        43. Mintz, Jerome. Hasidic People: A Place in the New World . p31
        44. Mintz, Jerome. Hasidic People: A Place in the New World . p28
        45. Mintz, Jerome. Hasidic People: A Place in the New World . p28
        46. Mintz, Jerome. Hasidic People: A Place in the New World . p28
        47. Mintz, Jerome. Hasidic People: A Place in the New World . p29
        48. Mintz, Jerome. Hasidic People: A Place in the New World . p32
        49. Mintz, Jerome. Hasidic People: A Place in the New World . p32
        50. Mintz, Jerome. Hasidic People: A Place in the New World . p51
        51. Mintz, Jerome. Hasidic People: A Place in the New World . p51
        52. Mintz, Jerome. Hasidic People: A Place in the New World . p51
        53. Mintz, Jerome. Hasidic People: A Place in the New World . p51
        54. Mintz, Jerome. Legends of the Hasidim . p 82
        55. Mintz, Jerome. Legends of the Hasidim . p 83
        56. Mintz, Jerome. Legends of the Hasidim . p 83
        57. Mintz, Jerome. Legends of the Hasidim . p 85
        58. Mintz, Jerome. Hasidic People: A Place in the New World . p66
        59. Mintz, Jerome. Hasidic People: A Place in the New World . p66
        60. Mintz, Jerome. Hasidic People: A Place in the New World . p66
        61. Mintz, Jerome. Hasidic People: A Place in the New World . p66
        62. Mintz, Jerome. Hasidic People: A Place in the New World . p67


Edomites of their gods

Israel ben Eliezer

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Rabbi Israel (Yisroel) ben Eliezer (רבי ישראל בן אליעזר, August 27, 1698May 22, 1760) is considered to be the founder of Hasidic Judaism. He was born in Okopy Świętej Trójcy, Poland, and died in Medzhybizh, Poland.

He was a Jewish Orthodox mystical rabbi who is better known to most religious Jews as "the Holy Baal Shem" (der Heiliger Baal Shem in Yiddish), or most commonly, the Baal Shem Tov. The name Baal Shem Tov is usually translated into English as "Master of the Good Name", with Tov ("Good") modifying Shem ("[Divine] Name"), although it is more correctly understood as a combination of Baal Shem ("Master of the [Divine] Name") and Tov (an honorific epithet to the man). The name Besht—the acronym of the first letters of his name, bet shin tet—is typically used in print rather than speech. The appellation "Baal Shem" was not unique to Rabbi Yisrael ben Eliezer; however, it is Rabbi Israel ben Eliezer who has achieved near synonymity with "Baal Shem", being as he was the founder of the spiritual movement of Hasidic Judaism.

The little biographical information concerning him that exists is so interwoven with legends and miracles that in many cases it is hard to arrive at the historical facts. He is said to have been born at Akuf, a border-city between Poland and Moldavia; but no such place is known. From the numerous legends connected with his birth it appears that his parents were poor, upright, and pious. When Israel ben Eliezer was orphaned, his community cared for him. At school, he distinguished himself only by his frequent disappearances, being always found in the lonely woods surrounding the place, rapturously enjoying the beauties of nature. Many of his disciples believe that he comes from the Davidic line tracing its lineage to the royal house of King David, and by extension with the institution of the Jewish Messiah.


Early life and marriage

His benefactors gave up the hope of his ever becoming a rabbi, and made him a "helper", who took the children to and from school and rehearsed short benedictions and prayers with them. His sentimental nature, to which his later success was in great measure due, now stood him in good stead; for he could win children and attach them to him by explanations suited to their understanding. Later he became shammash (sexton) in the same community, and at about eighteen he married. When his young wife died he left the place, and after serving for a long time as helper in various small communities of Galicia, he settled as a teacher at Tlust near Brody.

Because of his recognized honesty and his knowledge of human nature, he was chosen to act as arbitrator and mediator for people conducting suits against each other; and his services were brought into frequent requisition because the Jews had their own civil courts in Poland. In this avocation he succeeded in making so deep an impression upon the rich and learned Ephraim of Brody that the latter promised Besht his daughter Leah Rachel in marriage. The man died, however, without telling his daughter of her betrothal; but when she heard of his wish, she did not hesitate to comply.

Besht's wooing was characteristic. In the shabby clothes of a peasant he presented himself at Brody before Abraham Gerson Kytower, brother of the girl, and a recognized authority in the Kabbalah and the Talmud. Kytower was about to give him alms, when Besht produced a letter from his pocket, showing that he was the designated bridegroom. Kytower tried in vain to dissuade his sister Leah Rachel from shaming the family by marrying him, but she regarded her father's will alone as authoritative.

After his marriage Israel ben Eliezer did not long remain with his brother-in-law, who was ashamed of him (for he kept up the pretense of being an ignorant fellow); and he went to a village in the Carpathians between Brody and Kassowa. His worldly property consisted of a horse given him by his brother-in-law. Israel ben Eliezer worked as a laborer, digging clay and lime, which his wife delivered every week by wagonload to the surrounding villages, and from this they derived their entire support. But the magnificent scenery in this, the finest region of the Carpathians, and the possibility of enjoying it without the interruptions of city life, compensated him for his great privations. Baal Shem Tov and Leah Rachel had two children: Udel and Zvi Hersh. Udel was born in 1720.

Development as leader and challenges

The Besht's condition was bettered when he took a position as a ritual butcher in Kshilowice, near Iaslowice. This position he soon gave up in order to conduct a village tavern that his brother-in-law bought for him. During the many years that he lived in the woods and came into contact with the peasants, Besht learned how to use plants for healing purposes and to effect wonderful cures. In fact, his first appearance in public was that of an "ordinary" Baal Shem. He wrote amulets and prescribed cures.

After many trips in Podolia and Volhynia as a Baal Shem, Besht, considering his following large enough and his authority established, decided (about 1740) to expound his teachings in the shtetl of Medzhybizh and the people, mostly from the lower classes, came to listen to him. His following gradually increased, and with it the dislike, not to say hostility, of the Talmudists. Nevertheless, Besht was supported at the beginning of his career by two prominent Talmudists, the brothers Meïr and Isaac Dob Margaliot. Later he won over Baer of Meseritz, to whose great authority as a Talmudist it was chiefly due that Besht's doctrines (though in an essentially altered form) were introduced into learned circles.


Disputes with the Frankists

The antagonism between Talmudism and Hasidism was apparent to the representatives of each at Besht's first appearance; but the open breach did not come about until later. In fact, Besht took sides with the Talmudists in the disputes with Frankists (Jacob Frank's followers) and was even one of the three delegates of the Talmudists to a disputation between the two parties held at Lemberg in 1759. It was only in keeping with Besht's character that he felt keenly upon the acceptance of baptism by the Frankists, for it is related that he said: "As long as a diseased limb is connected with the body, there is hope that it may be saved; but, once amputated, it is gone, and there is no hope." The excitement consequent upon the Frankist movement undermined his health, and he died shortly after the conversion of many Frankists to Christianity.


His legacy

Israel ben Eliezer left no books; for the Kabbalistic commentary on Ps. cvii., ascribed to him (Jitomir, 1804), Sefer mi-Rabbi Yisrael Ba'al Shem-tov, is hardly genuine. In order to get at his teachings, it is therefore necessary to turn to his utterances as given in the works of the old Hasidim. But since Hasidism, immediately after the death of its founder, was divided into various parties, each claiming for itself the authority of Besht, the utmost of caution is necessary in judging as to the authenticity of utterances ascribed to Besht.


Elements of Besht's doctrines

The foundation-stone of Hasidism as laid by Besht is a strongly marked panentheistic conception of God. He declared the whole universe, mind and matter, to be a manifestation of the Divine Being; that this manifestation is not an emanation from God, as is the conception of the Kabbalah by Mitnagdim, for nothing can be separated from God: all things are rather forms in which God reveals Himself. When man speaks, said Besht, he should remember that his speech is an element of life, and that life itself is a manifestation of God. Even evil exists in God.

see lowestroom

 This seeming contradiction is explained on the ground that evil is not bad in itself, but only in its relation to man. It is wrong to look with desire upon a woman; but it is divine to admire her beauty: it is wrong only in so far as man does not regard beauty as a manifestation of God, but misconceives it, and thinks of it in reference to himself. Nevertheless, sin is nothing positive, but is identical with the imperfections of human deeds and thought. Whoever does not believe that God resides in all things, but separates God and them in his thoughts, has not the right conception of God. It is equally fallacious to think of a creation in time: creation, that is, God's activity, has no end. God is ever active in the changes of nature: in fact, it is in these changes that God's continuous creativeness consists.

This panentheism would have been ignored, had Besht not been a man of the people. He gave his metaphysical conception of God an eminently practical significance.

The first result of his principles was a remarkable optimism. Since God is immanent in all things, all things must possess something good in which God manifests Himself as the source of good. For this reason, the Besht taught, every man must be considered good, and his sins must be explained, not condemned. One of his favorite sayings was that no man has sunk too low to be able to raise himself to God. Naturally, then, it was his chief endeavor to convince sinners that God stood as near to them as to the righteous, and that their misdeeds were chiefly the consequences of their folly.

Another important result of his doctrines, which was of great practical importance, was his denial that asceticism is pleasing to God. "Whoever maintains that this life is worthless is in error: it is worth a great deal; only one must know how to use it properly." From the very beginning Besht fought against that contempt for the world which, through the influence of Isaac Luria's Kabbalah, had almost become a dogma among the Jews. He considered care of the body as necessary as care of the soul; since matter is also a manifestation of God, and must not be considered as hostile or opposed to Him.

In connection with his struggle against asceticism, it is natural that he should have fought also against the strictness and the sanctimoniousness that had gradually developed from the strict Talmudic standpoint. Not that Besht required the abrogation of any religious ceremonies or of a single observance. His target was the great importance which the Talmudic view attaches to the fulfillment of a law, while almost entirely disregarding sentiment or the growth of man's inner life. While the rabbis of his day considered the study of the Talmud as the most important religious activity, Besht laid all the stress on prayer. "All that I have achieved," he once remarked, "I have achieved not through study, but through prayer". Prayer, however, is not petitioning God to grant a request, though that is one end of prayer, but ("cleaving", dvekut)—the feeling of oneness with God, the state of the soul when man gives up the consciousness of his separate existence, and joins himself to the eternal being of God. Such a state produces a species of indescribable joy, which is a necessary ingredient of the true worship of God.


Opposition to Luria's Kabbalah

It is remarkable that Besht, whose starting point was the same as that of Isaac Luria's Kabbalah arrived at seemingly opposite results. His conception of God was panentheistic; while the school of Luria laid the greatest stress upon the principle of emanation. Later Hasidic works spent much effort in reconciling these views. The Besht's fight against asceticism was directed more against the school from which it sprang than against pure Talmudism. His teachings concerning ("joy", simcha) were especially opposed to asceticism. The followers of Luria considered weeping an indispensable accompaniment to prayer; while Besht considered unrestrained weeping and feelings of sorrow to be wholly objectionable. The sinner who repents of his sin should not become distraught over the past, but should rejoice over the Heavenly Voice, over the Divine Power, working within him and enabling him to recognize the true in admitting his sin. The function of joy in prayer is paralleled by glowing enthusiasm and ecstasy ("to become inflamed", hitlahavut) in every act of worship. Fear of God is only an initiatory step to real worship, which must spring from a love of God and a surrender of self to Him. In his enthusiasm, man will not think either of this life or of the next: the feeling of union with God is in itself a means and an end. Enthusiasm, however, demands progress, not the mere fulfillment of the Law's precepts in a daily routine which becomes deadening: true religion consists in an ever-growing recognition of God.

Influence on Hasidism

The later developments of Hasidism are unintelligible without consideration of Besht's opinion concerning man's proper relation with the universe. True worship of God, as above explained, consists in, the cleaving to, and the unification with, God. To use his own words, "the ideal of man is to be a revelation himself, clearly to recognize himself as a manifestation of God." Mysticism, he said, is not the Kabbalah, which everyone may learn; but that sense of true oneness, which is usually as strange, unintelligible, and incomprehensible to mankind as dancing is to a dove. However, the man who is capable of this feeling is endowed with a genuine intuition, and it is the perception of such a man which is called prophecy, according to the degree of his insight. 

Rv:19:10: And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.

From this it results, in the first place, that the ideal man may lay claim to authority equal, in a certain sense, to the authority of the Prophets. This focus on oneness and personal revelation helps earn his mystical interpretation of Judaism the title of pantheism.

A second and more important result of the doctrine is that through his oneness with God, man forms a connecting link between the Creator and creation. Thus, slightly modifying the Bible verse, Hab. ii. 4, Besht said, "The righteous can vivify by his faith." Besht's followers enlarged upon this idea and consistently deduced from it the source of divine mercy, of blessings, of life; and that therefore, if one love him, one may partake of God's mercy.

On the opposite side of the coin, the Baal Shem Tov warned the Hasidim:

Amalek is still alive today.…Every time you experience a worry or doubt about how God is running the world—that's Amalek launching an attack against your soul. We must wipe Amalek out of our hearts whenever—and wherever—he attacks so that we can serve God with complete joy.
see lowestroom of Hassidic Preterism

Though Besht may not be held responsible for the later conceptions, there is no doubt that his self-reliance was an important factor in winning adherents. It may be said of Hasidism that there is no other Jewish sect in which the founder is as important as his doctrines. Besht himself is still the real center for the Hasidim; his teachings have almost sunk into oblivion. As Schechter ("Studies in Judaism," p. 4) finely observes: "To the Hasidim, Ba'al-Shem [Besht]…was the incarnation of a theory, and his whole life the revelation of a system."



Besht did not combat the practice of rabbinical Judaism; it was the spirit of the practice which he opposed. His teachings being the result not of speculation, but of a deep, religious temperament, he laid stress upon a religious spirit, and not upon the forms of religion. Though he considered the Law to be holy and inviolable, he held that one's entire life should be a service of God, and that this would constitute true worship of Him.

Mt:11:27: All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

Since every act in life is a manifestation of God, and must perforce be divine, it is man's duty so to live that the things called "earthly" may also become noble and pure, that is, divine. Besht tried to realize his ideal in his own career. His life provided the best example for his disciples; and his relationships with the innkeepers (a number of whom he raised to a higher level) furnished a silent but effective protest against the practice of the rabbis, who, in their inexorable sense of strict righteousness, would have no dealings with people fallen morally. The Hasidim tell of a woman whom her relatives sought to kill on account of her shameful life, but who was saved in body and soul by Besht. The story may be a myth, but it is characteristic of Besht's activity in healing those in greatest need of relief. More important to him than prayer was a friendly relationship with sinners; though the former constituted an essential factor in the religious life. The story of Besht's career affords many examples of unselfishness and high-minded benevolence. And while these qualities equally characterize a number of the rabbis of his day, his distinguishing traits were a merciful judgment of others, fearlessness combined with dislike of strife, and a boundless joy in life.

Moreover, Besht's methods of teaching differed essentially from those of his opponents and contributed not a little to his success. He was certainly not a scholar; that is, his knowledge of rabbinical literature, especially of the Talmud and the Midrashim, was only that of an average scholar, a lamdan. He was still less gifted as a speaker. But the lack of scholarship and oratory was supplied by fine satire and inventiveness in telling parables. There are many satirical remarks directed against his opponents, an especially characteristic one being his designation of the typical Talmudist of his day as "a man who through sheer study of the Law has no time to think about God." Besht illustrated his views of asceticism by the following parable:

A thief once tried to break into a house, the owner of which, crying out, frightened the thief away. The same thief soon afterward broke into the house of a very strong man, who, on seeing him enter, kept quite still. When the thief had come near enough, the man caught him and put him in prison, thus depriving him of all opportunity to do further harm.
Mt:24:43: But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.

Not by fleeing from earthly enjoyments through fear is the soul's power assured, but by holding the passions under control.

Much of Besht's success was also due to his firm conviction that God had entrusted him with a special mission to spread his doctrines.

Rv:17:17: For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.

 In his enthusiasm and ecstasy he believed that he often had heavenly visions revealing his mission to him. In fact, for him every intuition was a divine revelation; and divine messages were daily occurrences.

Besht is quite naturally one of the most interesting figures in modern Jewish history. As a man of the people and for the people, it is not strange that he should have been honored and glorified in story and in tradition. Of the many narratives that cluster about him, the following are given as the most characteristic:


In legend

About his parentage, legend tells that his father, Eliezer, whose wife was still living, was seized during an attack (by the Tatars perhaps), carried from his home in Wallachia, and sold as a slave to a prince. On account of his wisdom, he found favor with the prince, who gave him to the king to be his minister. During an expedition undertaken by the king, when other counsel failed, and all were disheartened, Eliezer's advice was accepted; and the result was a successful battle of decisive importance. Eliezer was made a general and afterward prime minister, and the king gave him the daughter of the vice-king in marriage. But, being mindful of his duty as a Jew and as the husband of a Jewess in Wallachia, he married the princess only in name. After being questioned for a long time as to his strange conduct, he confessed his race to the princess, who loaded him with costly presents and aided him to escape to his own country.

On the way, the prophet Elijah appeared to Eliezer and said: "On account of thy piety and steadfastness, thou wilt have a son who will lighten the eyes of all Israel; and Israel shall be his name, because in him shall be fulfilled the verse (Isaiah xlix. 3): 'Thou art my servant, O Israel, in whom I will be glorified.'" Eliezer and his wife Sarah, however, reached old age childless and had given up all hope of ever having a child. But when they were nearly a hundred years old, the promised son (Besht) was born.


Besht's parents died soon after his birth; bequeathing to him only the deathbed exhortation of Eliezer, "Always believe that God is with you, and fear nothing." Besht ever remained true to this injunction. Thus, on one occasion, when he was escorting schoolchildren to synagogue, a wolf was seen, to the terror of old and young, so that the children were kept at home. But Besht, faithful to the bequest of his father, knew no fear; and, on the second appearance of the wolf, he assailed it so vigorously as to cause it to turn and flee. Now, says the legend, this wolf was Satan (or, in some versions, a werewolf inspired by Satan). Satan had been very much perturbed when he saw that the prayers of the children reached God, who took more delight in the childish songs from their pure hearts than in the hymns of the Levites in the Temple in Jerusalem; and it was for this reason that Satan tried to put a stop to Besht's training the children in prayers and taking them to synagogue. From this time on, successful struggles with Satan, demons, and all manner of evil spirits were daily occurrences with Besht.


His miracles

At this time, too, he learned how to work miracles with the name of God. The following is an instance: In Constantinople, where Besht stopped on his intended journey to the Land of Israel, he was received with unusual hospitality by a worthy couple who were childless. In return for their kindness Besht, when departing, promised them that they should be blessed with a son, and rendered this possible by the utterance of the Sacred Name. Now, to do this was a great sin; and scarcely had the words of the incantation passed Besht's lips when he heard a voice in heaven declaring that he had forfeited thereby his share in HaOlam HaBa (The World To Come). Instead of feeling unhappy over such a fate, Besht called out joyfully: "Blessed art Thou, O Lord, for Thy mercy! Now indeed can I serve Thee out of pure love, since I may not expect reward in the future world!" This proof of his true love for God won pardon for his sin, though at the expense of severe punishment.

Besht's miraculous power was so great that he did not fear even the brigands who lived in the mountains but dwelt carefree in their vicinity. Once, when wandering about, deeply immersed in thought, he climbed a steep mountain and, without noticing where he was going, reached a very dangerous spot. Besht thought that his end had come, for he felt himself slipping toward a deep precipice; but suddenly the opposite cliff approached and closed up the gap. The robbers, who were looking on at a distance, doubted no longer that he was a man endowed with divine power.


The chief source for Besht's biography is Baer (Dob) b. Samuel's Shibchei ha-Besht, Kopys, 1814, and frequently republished.

For Besht's methods of teaching, the following works are especially valuable:

Critical works on the subject are:


and these control Bushwhacker


Bushwhacker's Noahide False witness propaganda, for even more murders

Last update - 22:49 24/08/2006

Dissident group: Tehran producing centrifuges to enrich uranium

Iran is secretly manufacturing upgraded centrifuges used to enrich uranium, an Iranian opposition movement claimed Thursday.

Spokespersons for the National Council of Resistance of Iran said Tehran has built 15 P-2 model centrifuges. The advanced designs have a greater speed and can thus enrich much larger amounts of uranium in a shorter period of time.

If the group's accusations are true, it would mean that Iran could speed up its ability to produce high-grade uranium, which would pave the way towards production of the atomic bomb.

The organization alleges that the new-model centrifuges are being manufactured at a factory outside of Tehran.

put on your hardhats

In the past, nuclear inspectors from the International Atomic Energy Agency revealed that Iran secretly purchased diagrams of centrifuges from Pakistan, albeit those belonging to the P-1 make, which was manufactured 30 years ago.

Iran has put the centrifuges into use at its uranium enrichment plant in Natanz. In parallel, IAEA officials also discovered that Tehran had obtained diagrams of P-2 centrifuges from a Pakistani smuggling ring. Iran issued vociferous denials that it used the sketches to build the centrifuges.

The organization which runs the National Council of Resistance of Iran, a (Noahide proselyte) group that also boasts a military wing, was the first to reveal nearly four years ago that Iran had quietly built the uranium enrichment plant in Natanz. The group also blew the whistle when the regime built its heavy water reactor, which was officially inaugurated this week in the town of Arak.

The IAEA based its reports, which accused Iran of violating international law in pursuing its nuclear program, on information provided by the exiled dissident organization. Critics, however, have noted that the National Council has provided inaccurate information in the past

but that doesn't matter


Noahide News Part 566


Romans 10:9

9: That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

10: For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.


11: For the scripture saith, Whosoever believeth on him shall not be ashamed.
12: For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.



 Notonoahide baseball cap to get the Word out

No to Noahide

We need help alerting the World who will listen. If you are a complacent apathetic Apostate Amarakan fence sitter, I highly recommend that you go into the Lowestroom of arrogant pride and return to the Vomit of Noahide Law, where they worship the Dragon. Are you one who comes here to understand, Day by Day, and yet you refuse to tell others? We have told you before, these hats and shirts are for one purpose and one purpose alone, and that is to get the word out regarding the Noahide Satanic laws of the Hassidim Vipers and them who agree with them the proselytes of that Old Dragon and the serpent and satan, who say that he is GOD.

If you disagree, then move on to another site which fits your fits of fancy.....................and "adios" to them who say "It aint gonna happen"r fits of fancy.....................and "adios" to them who say "It aint gonna happen"


hahahhahaahahhahahahah whooooooey


The Last Deception

Section 2

  section 3   

section 4 

  section 5  

section 6  

section 7 

  section 8 

section  9     

section 10  

section 11  

section 12  

section 13 

section 14 "The Protocols of the Illuminated Elders of Tzion"

  section 15 

      section 16 "The Beast Has Risen" 

 section 16-B

 section 17  

  section 17-B  

  section 17-C   

section 17-D

  section 18    

section 18-B

section 19    

section 19-B

section 20  

 section 20-B 

  section 20-C 

  section 20-D 

  section 20-E

section 21 

  section 22  

section 23

section 24

section 25

Daniel's Seventy Weeks

Was Peter a Jew?

The Two Witnesses

"The Whore of Babylon"

Mystery Babylon

 Are the " Ael-ians coming"

Ael-ians II

Wall Street " The Mark" is Here

Wall Street II

Wall Street III

It has happened "War Declared upon and in America"

Declared section Part II


"All you ever need to know about their god and Qabalah"

Qabalah Part II

Qabalah Part III

National Identification Card

 ADDED Material 3-25-2004 Prophecy Unfolding

A Sincere Request to  "Rapture" Teachers

"Seventh Trumpet"

Compulsory Constitutional Cremation

Homeland Security, "The Police State"

"The Fourth Beast"

The Babylonian Talmudic Mystical Qabalah

The Scribes of Baal

How will they do it- " The false-christ"

False Christ Part II

The Word

Baal's food Tax

"The Changing of the Guards"

"Summation" The beginning of sorrows has begun

"Moshiach ben Lucifer"

Satan's Tales "Wagging the Global Dog"

"Satan's Plan", Protocols of Zion ( of course they will dispute it's authenticity)

I Witch, New One World Order Seal

Satan's Enforcers of Quaballah

Satan's Enforcers Part 2

Satan's Enforcers Part 3

Satan's Enforcers Part 4

The Seed of God or the Seed of Satan, Your choice by faith

Pledge of Allegiance Part Two

I AM, the Revelation of Jesus Christ

King of the Noachides

"Beware the Mark"

"Beware the Mark" part two

"Beware the Mark" Part 3

"Beware the Mark" Part Four

"Beware the Mark" Part Five

 Harvest of Fear

"Harvest of Fear" Part Two

"Harvest of Fear" Part Three

National Organization Against Hasidic International Talmudic Enforcement

Where's Da Plane Boss, wheres da plane?

The Tarot Card Killer of Olam Ha Ba

The "Lessor Jew"

Temporary Coup d' Etat

The Federal Reserve, Fed up with the Fed?

The Protocols Today. Dispute this, Liars !

Protocols Today Part Two

Letter to a friend "It's not the Jews Dummy"

Identity of the Illuminati

The "Son's of the Synagogue of Satan"Chabad Lubavitch

Chabad Satan Part 1A

Chabad Satan Part 2

Chabad Satan Part 2A

Chabad Satan Part 2B

Chabad Satan Part 3

Chabad Satan Part 3A

Chabad Satan Part 4

Chabad Satan Part 4A

Chabad Satan Part 4B

Chabad Satan Part 4C

Chabad Satan Part 5

Chabad satan Part 5A

Chabad Satan Part 5B

Chabad Satan Part 5C

Chabad Satan Part 6

Chabad Satan Part 6B

Chabad Satan Part 6C

Chabad Satan Part 6D

Chabad Satan Part 7

Chabad Satan Part 7A

Chabad Satan Part 7B

Chabad Satan Part 7C

Chabad Satan Part 8

Chabad Satan Part 8A

Chabad Satan Part 8B

Chabad Satan Part 8C

Chabad Satan Part 8D

Chabad Satan Part 9

Chabad Satan Part 9A

Chabad Satan Part 9B

Chabad Satan Part 9C

Chabad Satan Part 9D

Chabad Satan Part 10

Chabad Satan Part 10A

Chabad Satan Part 10B

Chabad Satan Part 10C

Chabad Satan Part 10D

Chabad Satan Part 11

The Chabad Satan Wall of Destruction

Chabad Wall Part 2

Chabad Wall Part 3

Chabad Wall Part 4

The Chabad Phoenix is Rising

Columbia "The Queen of Heaven"

Patriot Akt II, Comrad 

The Infiltration of the leaven "Jerusalem Council"

Satan's One World Religion

OWR Part 2

OWR Part 3

OWR Part 4

One World Religion Part 5

One World Religion Part 6

One World Religion Part 7 Religion Part 7

Re the god of Talmud Bavli

Perpetual Purim

"The Raiser of Taxes"

Jewish Persecution

Obedient Ishmael Kislev 19, 5764

The Final Nazi

Nazi Part 2

Nazi Part 3

Nazi Part 4

The Lord of the Ring, the Return of the Talmudic king

Changing the Time and the Laws

The Leaven of the Chabad Lubavitch Chassidim Pharisees

Exod-U.S the coming Geula 


Who murdered Jesus the Christ

"Replacement Theology" of Judaic Talmudism

Eating Rainbow Stew with a Silver Spoon, underneath a Noahide Sky

the gods

"The Two Whores"

Noahide News

Noahide News 2

Noahide News Part 3

Noahide News Part 4

Noahide News Part 5

Noahide News Part 6

Noahide News Part 7

Noahide News Part 8

Noahide News Part 9

Noahide News Part 10

Noahide News Part 11

Noahide News Part 12

Noahide News Part 13

Noahide News Part 14

Noahide News Part 15

Noahide News Part 16

Noahide News Part 17

Noahide News Part 18

Noahide News Part 19

Noahide News Part 20

Noahide News Part 21

Noahide News part 22

Noahide News Part 23

Noahide News part 24

Noahide News Part 25

Noahide News Part 26

Noahide News part 27

Noahide News Part 28

Noahide News Part 29

Noahide News Part 30

Noahide News Part 31

Noahide News Part 32

Noahide News Part 33

Noahide News Part 34

Noahide News Part 35

Noahide News Part 36

Noahide News Part 37

Noahide News Part 38

Noahide News Part 39

Noahide News Part 40

Noahide News Part 41

Noahide News Part 42

Noahide News Part 43

Noahide News Part 44

Noahide News Part 45

Noahide News Part 46

Noahide News Part 47

Noahide News Part 48

Noahide News Part 49

Noahide News Part 50

Noahide News Part 51

Noahide News Part 52

Noahide News Part 53

Noahide News Part 54

Noahide News Part 55

Noahide NewsPart 56

Noahide News Part 57

Noahide News Part 58

Noahide News Part 59

Noahide News Part 60

Noahide News Part 61

Noahide News Part 62

Noahide News Part 63

Noahide News Part 64 

Noahide News Part 65

Noahide News Part 66

Noahide News Part 67

Noahide News Part 68

Noahide News Part 69

Letter to Bob Jones and President Bush and all televangelist

Noahide News Part 70

Noahide News Part 71

Noahide News Part 72

Noahide News Part 73

Noahide News Part 74

Noahide News Part 75

Noahide News Part 76

Noahide News Part 77

Noahide News Part 78

Noahide News Part 79

Noahide News Part 80

Noahide News Part 81

Noahide News Part 82

Noahide News Part 83 ALERT ALERT ALERT

Noahide News Part 84

Noahide News Part 85

Noahide News Part 86

Noahide News Part 87

Noahide News Part 88

Noahide News Part 89

Noahide News part 90

Noahide News Part 91

Noahide News Part 92

Noahide News Part 93

Noahide News Part 94

Noahide News Part 95

Noahide News Part 96

Noahide News Part 97

Noahide News Part 98

Noahide News Part 99

Noahide News Part 100

Noahide News Part 101

Noahide News Part 102

Noahide News Part 103

Noahide News Part 104

Noahide News Part 105

Noahide News Part 106

Noahide News Part 107

Noahide News Part 108

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The Revelation of Jesus the Christ the LORD God and His Father

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"Left Behind"

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Saints of the Living God

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The Revelation of Jesus the Christ the LORD God and His Father

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