The Jews are wailing for "Lucifer" of the jews religion of the Talmud of Babylon, but they are told they wail for reasons other than Talmudic Satanic anti-Christ "deception"

Ezekiel 8

13: He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do.
14: Then he brought me to the door of the gate of the LORD's house which was toward the north; and, behold, there sat 

women weeping for Tammuz.

15: Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these.
16: And he brought me into the inner court of the LORD's house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.

Sanhedrin Lesser Beit Din

17: Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.
18: Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.

http://www.israelnationalnews.com/News/News.aspx/122946

Jews Mourn, Fast on 17th Day of Tammuz

(IsraelNN.com) The Three Weeks of gradually-increasing mourning over the destruction of the Holy Temples and Israel's exile begin Tuesday, with the fast day of the 17th of the Hebrew month of Tammuz. This is the day on which Nebuchadnezzar and his Babylonian forces breached the walls of Jerusalem, after many months of siege on their way to destroying the Holy Temple.

This has nothing to do with a month, this is they who worship Tammuz, Ishatar, Astarte, Isis, Semiramis, Venus, "Lucifer"

The Three Weeks end on the 9th of Av - Tisha B'Av - the date on which both the First and Second Temples were destroyed, roughly 2,500 and 2,000 years ago, respectively.

The 17th of Tammuz is also the date on which Moses, having descended Mount Sinai and seeing the people sinning with the Golden Calf, broke the first set of Ten Commandments.  During the First Temple Era, the priests were forced on this day - a year before the Temple's destruction - to stop offering the daily sacrifice due to the shortage of sheep.

 

wrong again

 

Gal:4:25: For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.

 

 

In addition, the Talmud tells us, on this date some decades earlier, the evil King Menasheh had an idol placed in the Temple 's Holy Sanctuary.  Later, during Second Temple times, a Roman general placed an idol in the same place and publicly burned the Torah.

 

They blame their Satan worship on others as is the case today

Excerpts from the morning selichot prayers:

"We rebelled against Him Who dwells in heaven, therefore we were scattered in all directions... We acted rebelliously before Thee with slandering tongues, therefore our tongues were made to learn to utter lamentation... The tempest-tossed afflicted people were utterly broken up and dispersed; the dry land became a boat wrecked for lack of a captain; she received [punishment] for her sins with principal and double interest, with mourning and moaning... Their adversaries assailed them on that day and... drove the nation like a chased gazelle, and there was none that sought to protect it... Turn to us, O Thou that dwellest on high, gather our dispersed from the four corners of the earth; say to Zion, Arise! And we shall arise.  Convert the 17th of Tammuz into a day of salvation and comfort." (translation by Rev. Abraham Isaac Jacob Rosenfeld)

Salvation with out the Savior, a murderous redemption of a false Christ Moshiach that they wail for, Abba-DAN

In honor of the day, and in view of the difficult situation Israel faces, the Chief Rabbinate issued the following call:

It is a time of trouble for Israel: Israel's enemies sound off and lift their heads in arrogance and conceit, opening their mouths wide with threats and terrorization. They boast of their desire to destroy the Jews; "they have consulted together with one another and made a pact against G-d... saying, Let us cut off Israel" (Psalms 83), and wish to war with us even as we are geared for peace.

Yeah right.........

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)

http://mauricepinay.blogspot.com/2007/03/chabad-lubavitch-rabbi-to-congress.html

 

We are in dire need of G-d's mercy and salvation; we have none on whom to lean except for our Father in Heaven. 

If you have not the SON you have not the Father

We must redouble our Torah study and observance of the Torah's commandments, with even greater strength and greater devotion - for "they come with chariots and horses, but we come calling in the Name of G-d" (Psalms 20).

and GOD of Heaven shall not hear your wailing for Tammuz

We therefore hereby call upon the Nation of G-d to gather in synagogues on Tuesday, the Fast of the 17th of Tammuz, an hour and a half before the afternoon Mincha prayer, for the recitation of selichot [penitential prayers] and Psalms. Let us cry out with all our strength, and call to our G-d and the G-d of our fathers from the depths of our heart - for "G-d is close to all who call upon Him in truth" (Psalms 145).

and the lust of your Father you do........murder and blaspheme

May our cries arise before Him, and may G-d arise from His chair of strict justice and sit upon the chair of mercy. May He guide and lead us with compassion and kindness, for G-d's salvation can come in the blink of an eye.  

you have been blinking for 2000 years...........sorry he has come and gone

And may we see the fulfillment of this verse: "I will give peace in the Land, and you will lie down to sleep without fear... and no sword will pass through your Land." May this occur speedily in our days, Amen.

1Thes:5:3: For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.


Signed and sealed:
Shlomo Moshe Amar, the Rishon LeTzion, the Chief Sephardic Rabbi of Israel
Yona Metzger, the Chief Ashkenazi Rabbi of Israel

Matthew 7:1: Then spake Jesus to the multitude, and to his disciples,
2: Saying, The scribes and the Pharisees sit in Moses' seat:
3: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
4: For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.
5: But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
6: And love the uppermost rooms at feasts, and the chief seats in the synagogues,
7: And greetings in the markets, and to be called of men, Rabbi, Rabbi.
8: But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
9: And call no man your father upon the earth: for one is your Father, which is in heaven.
10: Neither be ye called masters: for one is your Master, even Christ.

______

Rv:17:5: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

http://www.sacred-texts.com/ane/mba/mba11.htm

CHAPTER V

Myths of Tammuz and Ishtar

Forms of Tammuz--The Weeping Ceremony--Tammuz the Patriarch and the Dying God--Common Origin of Tammuz and other Deities from an Archaic God--The Mediterranean Racial Myth--Animal Forms of Gods of Fertility--Two Legends of the Death of Tammuz--Attis, Adonis, and Diarmid Slain by a Boar--Laments for Tammuz--His Soul in Underworld and the Deep--Myth of the Child God of Ocean--Sargon Myth Version--The Germanic Scyld of the Sheaf--Tammuz Links with Frey, Heimdal, Agni, &c.--Assyrian Legend of "Descent of Ishtar"--Sumerian Version--The Sister Belit-sheri and the Mother Ishtar--The Egyptian Isis and Nepthys--Goddesses as Mothers, Sisters, and Wives--Great Mothers of Babylonia--Immortal Goddesses and Dying Gods--The Various Indras--Celtic Goddess with Seven Periods of Youth--Lovers of Germanic and Classic Goddesses--The Lovers of Ishtar--Racial Significance of Goddess Cult--The Great Fathers and their Worshippers--Process of Racial and Religious Fusion--Ishtar and Tiamat--Mother Worship in Palestine--Women among Goddess Worshippers.

AMONG the gods of Babylonia none achieved wider and more enduring fame than Tammuz, who was loved by Ishtar, the amorous Queen of Heaven--the beautiful youth who died and was mourned for and came to life again. He does not figure by his popular name in any of the city pantheons, but from the earliest times of which we have knowledge until the passing of Babylonian civilization, he played a prominent part in the religious life of the people

Tammuz, like Osiris of Egypt, was an agricultural deity, and as the Babylonian harvest was the gift of the rivers, it is probable that one of his several forms was Dumu-zi-abzu, "Tammuz of the Abyss". He was also

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[paragraph continues] "the child", "the heroic lord", "the sentinel", "the healer", and the patriarch who reigned over the early Babylonians for a considerable period. "Tammuz of the Abyss" was one of the members of the family of Ea, god of the Deep, whose other sons, in addition to Merodach, were Nira, an obscure deity; Ki-gulla, "world destroyer", Burnunta-sa, "broad ear", and Bara and Baragulla, probably "revealers" or "oracles". In addition there was a daughter, Khi-dimme-azaga, "child of the renowned spirit". She may have been identical with Belit-sheri, who is referred to in the Sumerian hymns as the sister of Tammuz. This family group was probably formed by symbolizing the attributes of Ea and his spouse Damkina. Tammuz, in his character as a patriarch, may have been regarded as a hostage from the gods: the human form of Ea, who instructed mankind, like King Osiris, how to grow corn and cultivate fruit trees. As the youth who perished annually, he was the corn spirit. He is referred to in the Bible by his Babylonian name.

When Ezekiel detailed the various idolatrous practices of the Israelites, which included the worship of the sun and "every form of creeping things and abominable beasts"--a suggestion of the composite monsters of Babylonia--he was brought "to the door of the gate of the Lord's house, which was towards the north; and, behold, there sat women weeping for Tammuz". 1

The weeping ceremony was connected with agricultural rites. Corn deities were weeping deities, they shed fertilizing tears; and the sowers simulated the sorrow of divine mourners when they cast seed in the soil "to die", so that it might spring up as corn. This ancient custom, like many others, contributed to the poetic

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imagery of the Bible. "They that sow in tears", David sang, "shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." 1 In Egypt the priestesses who acted the parts of Isis and Nepthys, mourned for the slain corn god Osiris.

It was believed to be essential that human beings should share the universal sorrow caused by the death of a god. If they remained unsympathetic, the deities would punish them as enemies. Worshippers of nature gods, therefore, based their ceremonial practices on natural phenomena. "The dread of the worshippers that the neglect of the usual ritual would be followed by disaster, is particularly intelligible", writes Professor Robertson Smith, "if they regarded the necessary operations of agriculture as involving the violent extinction of a particle of divine life." 3 By observing their ritual, the worshippers won the sympathy and co-operation of deities, or exercised a magical control over nature.

The Babylonian myth of Tammuz, the dying god, bears a close resemblance to the Greek myth of Adonis. It also links with the myth of Osiris. According to Professor Sayce, Tammuz is identical with "Daonus or Daos, the shepherd of Pantibibla", referred to by Berosus as the ruler of one of the mythical ages of Babylonia. We

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have therefore to deal with Tammuz in his twofold character as a patriarch and a god of fertility.

The Adonis version of the myth may be summarized briefly. Ere the god was born, his mother, who was pursued by her angry sire, as the river goddesses of the folk tales are pursued by the well demons, transformed herself into a tree. Adonis sprang from the trunk of this tree, and Aphrodite, having placed the child in a chest, committed him to the care of Persephone, queen of Hades, who resembles the Babylonian Eresh-ki-gal. Persephone desired to retain the young god, and Aphrodite (Ishtar) appealed to Zeus (Anu), who decreed that Adonis should spend part of the year with one goddess and part of the year with the other.

It is suggested that the myth of Adonis was derived in post-Homeric times by the Greeks indirectly from Babylonia through the Western Semites, the Semitic title "Adon", meaning "lord", having been mistaken for a proper name. This theory, however, cannot be accepted without qualifications. It does not explain the existence of either the Phrygian myth of Attis, which was developed differently from the Tammuz myth, or the Celtic story of "Diarmid and the boar", which belongs to the archæological "Hunting Period". There are traces in Greek mythology of pre-Hellenic myths about dying harvest deities, like Hyakinthos and Erigone, for instance, who appear to have been mourned for. There is every possibility, therefore, that the Tammuz ritual may have been attached to a harvest god of the pre-Hellenic Greeks, who received at the same time the new name of Adonis. Osiris of Egypt resembles Tammuz, but his Mesopotamian origin has not been proved. It would appear probable that Tammuz, Attis, Osiris, and the deities represented by Adonis and Diarmid were all developed

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from an archaic god of fertility and vegetation, the central figure of a myth which was not only as ancient as the knowledge and practice of agriculture, but had existence even in the "Hunting Period". Traces of the Tammuz-Osiris story in various forms are found all over the area occupied by the Mediterranean or Brown race from Sumeria to the British Isles. Apparently the original myth was connected with tree and water worship and the worship of animals. Adonis sprang from a tree; the body of Osiris was concealed in a tree which grew round the sea-drifted chest in which he was concealed. Diarmid concealed himself in a tree when pursued by Finn. The blood of Tammuz, Osiris, and Adonis reddened the swollen rivers which fertilized the soil. Various animals were associated with the harvest god, who appears to have been manifested from time to time in different forms, for his spirit pervaded all nature. In Egypt the soul of Osiris entered the Apis bull or the ram of Mendes.

Tammuz in the hymns is called "the pre-eminent steer of heaven", and a popular sacrifice was "a white kid of the god Tammuz", which, however, might be substituted by a sucking pig. Osiris had also associations with swine, and the Egyptians, according to Herodotus, sacrificed a pig to him annually. When Set at full moon hunted the boar in the Delta marshes, he probably hunted the boar form of Osiris, whose human body had been recovered from the sacred tree by Isis. As the soul of Bata, the hero of the Egyptian folk tale, 1 migrated from the blossom to the bull, and the bull to the tree, so apparently did the soul of Osiris pass from incarnation to incarnation. Set, the demon slayer of the harvest god, had also a boar form; he was the black pig who devoured the waning moon and blinded the Eye of Ra.

Rv:9:11: And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

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In his character as a long-lived patriarch, Tammuz the King Daonus or Daos of Berosus, reigned in Babylonia for 36,000 years. When he died, he departed to Hades or the Abyss. Osiris, after reigning over the Egyptians, became Judge of the Dead.

Tammuz of the Sumerian hymns, however, is the Adonis-like god who lived on earth for a part of the year as the shepherd and agriculturist so dearly beloved by the goddess Ishtar. Then he died so that he might depart to the realm of Eresh-ki-gal (Persephone), queen of Hades. According to one account, his death was caused by the fickle Ishtar. When that goddess wooed Gilgamesh, the Babylonian Hercules, he upbraided her, saying:

References in the Sumerian hymns suggest that there also existed a form of the legend which gave an account of the slaying of the young god by someone else than Ishtar. The slayer may have been a Set-like demon--perhaps Nin-shach, who appears to have symbolized the destroying influence of the sun. He was a war deity, and his name, Professor Pinches says, "is conjectured to mean 'lord of the wild boar'". There is no direct evidence, however, to connect Tammuz's slayer with the boar which killed Adonis. Ishtar's innocence is emphasized by the fact that she mourned for her youthful lover, crying:

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The Phrygian Attis met his death, according to one legend, by self-mutilation under a sacred tree. Another account sets forth, however, that he was slain by a boar. The Greek Adonis was similarly killed by a boar. This animal was a form of Ares (Mars), god of war and tempest, who also loved Aphrodite (Ishtar). The Celtic Diarmid, in his character as a love god, with lunar attributes, was slain by "the green boar", which appears to have been one of the animals of a ferocious Hag, an earth and air "mother" with various names. In one of the many Fingalian stories the animal is

[paragraph continues] Diarmid had eloped with the wife of Finn-mac-Coul (Fingal), who, like Ares, plotted to bring about his rival's death, and accordingly set the young hero to hunt the boar. As a thunder god Finn carried a hammer with which he smote his shield; the blows were heard in Lochlann (Scandinavia). Diarmid, like Tammuz, the "god of the tender voice and shining eyes", had much beauty. When he expired, Finn cried:

Tammuz died with the dying vegetation, and Diarmid expired when the hills apparently were assuming their purple tints. 3 The month of Tammuz wailings was from

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[paragraph continues] 20th June till 20th July, when the heat and dryness brought forth the demons of pestilence. The mourners chanted:

The following extract contains a reference to the slaying of the god:

There is wailing for Tammuz "at the sacred cedar, where the mother bore thee", a reference which connects the god, like Adonis and Osiris, with tree worship:

[paragraph continues] The wailing is also for the shrunken river, the parched meadows, the fishpools, the cane brakes, the forests, the

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plains, the gardens, and the palace, which all suffer because the god of fertility has departed. The mourner cries:

Whither went Tammuz? His destination has already been referred to as "the bosom of the earth", and in the Assyrian version of the "Descent of Ishtar" he dwells in "the house of darkness" among the dead, "where dust is their nourishment and their food mud", and "the light is never seen"--the gloomy Babylonian Hades. In one of the Sumerian hymns, however, it is stated that Tammuz "upon the flood was cast out". The reference may be to the submarine "house of Ea", or the Blessed Island to which the Babylonian Noah was carried. In this Hades bloomed the nether "garden of Adonis".

The following extract refers to the garden of Damu (Tammuz) 1:--

Although Tammuz of the hymns was slain, he returned again from Hades. Apparently he came back as a child. He is wailed for as "child, Lord Gishzida", as well as "my hero Damu". In his lunar character the Egyptian Osiris appeared each month as "the child surpassingly beautiful"; the Osiris bull was also a child of the moon; "it was begotten", says Plutarch, "by a ray of generative light falling from the moon". When the bull of Attis was sacrificed his worshippers were drenched

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with its blood, and were afterwards ceremonially fed with milk, as they were supposed to have "renewed their youth" and become children. The ancient Greek god Eros (Cupid) was represented as a wanton boy or handsome youth. Another god of fertility, the Irish Angus, who resembles Eros, is called "the ever young"; he slumbers like Tammuz and awakes in the Spring.

Apparently it was believed that the child god, Tammuz, returned from the earlier Sumerian Paradise of the Deep, and grew into full manhood in a comparatively brief period, like Vyasa and other super-men of Indian mythology. A couplet from a Tammuz hymn says tersely:

The "boat" may be the "chest" in which Adonis was concealed by Aphrodite when she confided him to the care of Persephone, queen of Hades, who desired to retain the young god, but was compelled by Zeus to send him back to the goddess of love and vegetation. The fact that Ishtar descended to Hades in quest of Tammuz may perhaps explain the symbolic references in hymns to mother goddesses being in sunken boats also when their powers were in abeyance, as were those of the god for part of each year. It is possible, too, that the boat had a lunar and a solar significance. Khonsu, the Egyptian moon god, for instance, was associated with the Spring sun, being a deity of fertility and therefore a corn spirit; he was a form of Osiris, the Patriarch, who sojourned on earth to teach mankind how to grow corn and cultivate fruit trees. In the Egyptian legend Osiris received the corn seeds from Isis, which suggests that among Great-Mother-worshipping

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peoples, it was believed that agricultural civilization had a female origin. The same myths may have been attached to corn gods and corn goddesses, associated with water, sun, moon, and stars.

That there existed in Babylonia at an extremely remote period an agricultural myth regarding a Patriarch of divine origin who was rescued from a boat in his childhood, is suggested by the legend which was attached to the memory, of the usurper King Sargon of Akkad. It runs as follows:

"I am Sargon, the mighty King of Akkad. My mother was a vestal (priestess), my father an alien, whose brother inhabited the mountain. . . . When my mother had conceived me, she bare me in a hidden place. She laid me in a vessel of rushes, stopped the door thereof with pitch, and cast me adrift on the river. . . . The river floated me to Akki, the water drawer, who, in drawing water, drew me forth. Akki, the water drawer, educated me as his son, and made me his gardener. As a gardener, I was beloved by the goddess Ishtar."

It is unlikely that this story was invented by Sargon. Like the many variants of it found in other countries, it was probably founded on a form of the Tammuz-Adonis myth. Indeed, a new myth would not have suited Sargon's purpose so well as the adaptation of an old one, which was more likely to make popular appeal when connected with his name. The references to the goddess Ishtar, and Sargon's early life as a gardener, suggest that the king desired to be remembered as an agricultural Patriarch, if not of divine, at any rate of semi-divine origin.

What appears to be an early form of the widespread Tammuz myth is the Teutonic legend regarding the mysterious child who came over the sea to inaugurate a new era of civilization and instruct the people how to

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grow corn and become great warriors. The Northern peoples, as archæological evidence suggests, derived their knowledge of agriculture, and therefore their agricultural myths, from the Neolithic representatives of the Mediterranean race with whom they came into contact. There can be no doubt but that the Teutonic legend refers to the introduction of agriculture. The child is called "Scef" or "Sceaf", which signifies "Sheaf", or "Scyld, the son of Sceaf". Scyld is the patriarch of the Scyldings, the Danes, a people of mixed origin. In the Anglo-Saxon Beowulf poem, the reference is to "Scyld", but Ethelweard, William of Malmesbury, and others adhered to "Sceaf" as the name of the Patriarch of the Western Saxons.

The legend runs that one day a boat was seen approaching the shore; it was not propelled by oars or sail. In it lay a child fast asleep, his head pillowed upon a sheaf of grain. He was surrounded by armour, treasure, and various implements, including the fire-borer. The child was reared by the people who found him, and he became a great instructor and warrior and ruled over the tribe as king. In Beowulf Scyld is the father of the elder Beowulf, whose grandson Hrothgar built the famous Hall. The poem opens with a reference to the patriarch "Scyld of the Sheaf". When he died, his body, according to the request he had made, was laid in a ship which was set adrift:

Upon his breast lay many treasures which were to travel with him into the power of the flood. Certainly they (the mourners) furnished him with no less of gifts, of tribal treasures, than those had done who, in his early days, started him over the sea alone, child as he was. Moreover, they set besides a gold-embroidered standard high above his head, and let the flood bear him--gave him to the sea. Their soul was sad, their spirit sorrowful. Who

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received that load, men, chiefs of council, heroes under heaven, cannot for certain tell. 1

Sceaf or Scyld is identical with Yngve, the patriarch of the Ynglings; with Frey, the harvest and boar god, son of Njord, 2 the sea god; and with Hermod, referred to as follows in the Eddic "Lay of Hyndla":

Tammuz is similarly "the heroic lord of the land", the "wise one", the "lord of knowledge", and "the sovereign, lord of invocation".

Heimdal, watchman of the Teutonic gods, also dwelt for a time among men as "Rig", and had human offspring, his son Thrall being the ancestor of the Thralls, his son Churl of churls, and Jarl of noblemen.

Tammuz, like Heimdal, is also a guardian. He watches the flocks and herds, whom he apparently guards against the Gallu demons as Heimdal guards the world and the heavens against attacks by giants and monsters. The flocks of Tammuz, Professor Pinches suggests, "recall the flocks of the Greek sun god Helios. These were the clouds illuminated by the sun, which were likened to sheep--indeed, one of the early Sumerian expressions for 'fleece' was 'sheep of the sky'. The name of Tammuz in Sumerian is Dumu-zi, or in its rare fullest form, Dumu-zida, meaning 'true or faithful son'. There is probably some legend attached to this which is at present unknown." 3

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So the Sumerian hymn-chanters lamented:

Agni, the Aryo-Indian god, who, as the sky sentinel, has points of resemblance to Heimdal, also links with Tammuz, especially in his Mitra character:

Tammuz, like the Egyptian lunar and solar god Khonsu, is "the healer", and Agni "drives away all disease". Tammuz is the god "of sonorous voice"; Agni "roars like a bull"; and Heimdal blows a horn when the giants and demons threaten to attack the citadel of the gods. As the spring sun god, Tammuz is "a youthful warrior", says Jastrow, "triumphing over the storms of winter". 3 The storms, of course, were symbolized as demons. Tammuz, "the heroic lord", was therefore a demon slayer like Heimdal and Agni. Each of these gods appear to have been developed in isolation from an archaic spring god of fertility and corn whose attributes were symbolized. In Teutonic mythology, for instance, Heimdal was the warrior form of the patriarch Scef, while Frey was the deified agriculturist who came over the deep as a child. In Saxo's mythical history of Denmark,

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[paragraph continues] Frey as Frode is taken prisoner by a storm giant, Beli, "the howler", and is loved by his hag sister in the Teutonic Hades, as Tammuz is loved by Eresh-ki-gal, spouse of the storm god Nergal, in the Babylonian Hades. Frode returns to earth, like Tammuz, in due season.

It is evident that there were various versions of the Tammuz myth in Ancient Babylonia. In one the goddess Ishtar visited Hades to search for the lover of her youth. A part of this form of the legend survives in the famous Assyrian hymn known as "The Descent of Ishtar". It was first translated by the late Mr. George Smith, of the British Museum. A box containing inscribed tablets had been sent from Assyria to London, and Mr. Smith, with characteristic patience and skill, arranged and deciphered them, giving to the world a fragment of ancient literature infused with much sublimity and imaginative power. Ishtar is depicted descending to dismal Hades, where the souls of the dead exist in bird forms:

[paragraph continues] When the goddess reaches the gate of Hades she cries to the porter:

[paragraph continues] The porter answers that he must first consult the Queen of Hades, here called Allatu, to whom he accordingly announces the arrival of the Queen of Heaven. Allatu's heart is filled with anger, and makes reference to those whom Ishtar caused to perish:

[paragraph continues] Then she issues abruptly the stern decree:

that is, "Deal with her as you deal with others who come here".

As Ishtar enters through the various gates she is stripped of her ornaments and clothing. At the first gate her crown was taken off, at the second her ear-rings, at the third her necklace of precious stones, at the fourth the ornaments of her breast, at the fifth her gemmed waist-girdle, 1 at the sixth the bracelets of her hands and feet, and at the seventh the covering robe of her body. Ishtar asks at each gate why she is thus dealt with, and the porter answers, "Such is the command of Allatu."

After descending for a prolonged period the Queen of Heaven at length stands naked before the Queen of Hades. Ishtar is proud and arrogant, and Allatu, desiring to punish her rival whom she cannot humble,

Click to enlarge
ISHTAR IN HADES
From the Painting by E. Wallcousins.

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commands the plague demon, Namtar, to strike her with disease in all parts of her body. The effect of Ishtar's fate was disastrous upon earth: growth and fertility came to an end.

Meanwhile Pap-sukal, messenger of the gods, hastened to Shamash, the sun deity, to relate what had occurred. The sun god immediately consulted his lunar father, Sin, and Ea, god of the deep. Ea then created a man lion, named Nadushu-namir, to rescue Ishtar, giving him power to pass through the seven gates of Hades. When this being delivered his message

[paragraph continues] In her anger she cursed the rescuer of the Queen of Heaven.

She was compelled, however, to obey the high gods, and addressed Namtar, saying:

[paragraph continues] Thereafter the Queen of Heaven was conducted through the various gates, and at each she received her robe and the ornaments which were taken from her on entering. Namtar says:

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Ishtar mourns for "the wound of Tammuz", smiting her breast, and she did not ask for "the precious eye-stones, her amulets", which were apparently to ransom Tammuz. The poem concludes with Ishtar's wail:

A Sumerian hymn to Tammuz throws light on this narrative. It sets forth that Ishtar descended to Hades to entreat him to be glad and to resume care of his flocks, but Tammuz refused or was unable to return.

[paragraph continues] She then instituted the wailing ceremony:

Mr. Langdon also translates a hymn (Tammuz III) which appears to contain the narrative on which the Assyrian version was founded. The goddess who descends to Hades, however, is not Ishtar, but the "sister", Belit-sheri. She is accompanied by various demons--the "gallu-demon", the "slayer", &c.--and holds a conversation with Tammuz which, however, is "unintelligible and badly broken". Apparently, however, he promises to return to earth.

p. 99

Probably two goddesses originally lamented for Tammuz, as the Egyptian sisters, Isis and Nepthys, lamented for Osiris, their brother. Ishtar is referred to as "my mother". Isis figures alternately in the Egyptian chants as mother, wife, sister, and daughter of Osiris. She cries, "Come thou to thy wife in peace; her heart fluttereth for thy love", . . . "I am thy wife, made as thou art, the elder sister, soul of her brother". . . . "Come thou to us as a babe". . . . "Lo, thou art as the Bull of the two goddesses--come thou, child growing in peace, our lord!" . . "Lo! the Bull, begotten of the two cows, Isis and Nepthys". . . . "Come thou to the two widowed goddesses". . . . "Oh child, lord, first maker of the body". . . . "Father Osiris." 1

As Ishtar and Belit-sheri weep for Tammuz, so do

Isis and Nepthys weep for Osiris.

[paragraph continues] Isis is also identified with Hathor (Ishtar) the Cow. . . . "The cow weepeth for thee with her voice." 2

There is another phase, however, to the character of the mother goddess which explains the references to the desertion and slaying of Tammuz by Ishtar. "She is", says Jastrow, "the goddess of the human instinct, or passion which accompanies human love. Gilgamesh . . . reproaches her with abandoning the objects of her passion after a brief period of union." At Ishtar's temple "public maidens accepted temporary partners, assigned to them by

p. 100

[paragraph continues] Ishtar". 1 The worship of all mother goddesses in ancient times was accompanied by revolting unmoral rites which are referred to in condemnatory terms in various passages in the Old Testament, especially in connection with the worship of Ashtoreth, who was identical with Ishtar and the Egyptian Hathor.

Ishtar in the process of time overshadowed all the other female deities of Babylonia, as did Isis in Egypt. Her name, indeed, which is Semitic, became in the plural, Ishtaráte, a designation for goddesses in general. But although she was referred to as the daughter of the sky, Anu, or the daughter of the moon, Sin or Nannar, she still retained traces of her ancient character. Originally she was a great mother goddess, who was worshipped by those who believed that life and the universe had a female origin in contrast to those who believed in the theory of male origin. Ishtar is identical with Nina, the fish goddess, a creature who gave her name to the Sumerian city of Nina and the Assyrian city of Nineveh. Other forms of the Creatrix included Mama, or Mami, or Ama, "mother", Aruru, Bau, Gula, and Zer-panitu^m. These were all "Preservers" and healers. At the same time they were "Destroyers", like Nin-sun and the Queen of Hades, Eresh-ki-gal or Allatu. They were accompanied by shadowy male forms ere they became wives of strongly individualized gods, or by child gods, their sons, who might be regarded as "brothers" or "husbands of their mothers", to use the paradoxical Egyptian term. Similarly Great Father deities had vaguely defined wives. The "Semitic" Baal, "the lord", was accompanied by a female reflection of himself--Beltu, "the lady". Shamash, the sun god, had for wife the shadowy Aa.

Click to enlarge
WINGED HUMAN-HEADED COW (?)
From Kouyunjik (Nineveh): now in the British Museum.
Photo. Mansell.

p. 101

As has been shown, Ishtar is referred to in a Tammuz hymn as the mother of the child god of fertility. In an Egyptian hymn the sky goddess Nut, "the mother" of Osiris, is stated to have "built up life from her own body." 1 Sri or Lakshmi, the Indian goddess, who became the wife of Vishnu, as the mother goddess Saraswati, a tribal deity, became the wife of Brahma, was, according to a Purana commentator, "the mother of the world . . . eternal and undecaying". 2

The gods, on the other hand, might die annually: the goddesses alone were immortal. Indra was supposed to perish of old age, but his wife, Indrani, remained ever young. There were fourteen Indras in every "day of Brahma", a reference apparently to the ancient conception of Indra among the Great-Mother-worshipping sections of the Aryo-Indians. 3 In the Mahàbhàrata the god Shiva, as Mahadeva, commands Indra on "one of the peaks of Himavat", where they met, to lift up a stone and join the Indras who had been before him. "And Indra on removing that stone beheld a cave on the breast of that king of mountains in which were four others resembling himself." Indra exclaimed in his grief, "Shall I be even like these?" These five Indras, like the "Seven Sleepers", awaited the time when they would be called forth. They were ultimately reborn as the five Pandava warriors. 4

The ferocious, black-faced Scottish mother goddess, Cailleach Bheur, who appears to be identical with Mala Lith, "Grey Eyebrows" of Fingalian story, and the English "Black Annis", figures in Irish song and legend as "The Old Woman of Beare". This "old woman" (Cailleach) "had", says Professor Kuno Meyer, "seven

p. 102

periods of youth one after another, so that every man who had lived with her came to die of old age, and her grandsons and great-grandsons were tribes and races". When old age at length came upon her she sang her "swan song", from which the following lines are extracted:

Freyja, the Germanic mother goddess, whose car was drawn by cats, had similarly many lovers. In the Icelandic poem "Lokasenna", Loki taunts her, saying:

Idun, the keeper of the apples of immortal youth, which prevent the gods growing old, is similarly addressed:

p. 103

Frigg, wife of Odin, is satirized as well:

The goddesses of classic mythology had similar reputations. Aphrodite (Venus) had many divine and mortal lovers. She links closely with Astarte and Ashtoreth (Ishtar), and reference has already been made to her relations with Adonis (Tammuz). These love deities were all as cruel as they were wayward. When Ishtar wooed the Babylonian hero, Gilgamesh, he spurned her advances, as has been indicated, saying:

[paragraph continues] He likewise charged her with deceiving the lion and the horse, making reference to obscure myths:

These goddesses were ever prone to afflict human beings who might offend them or of whom they wearied. Demeter (Ceres) changed Ascalaphus into an owl and Stellio into a lizard. Rhea (Ops) resembled

p. 104

the wanton who loved Attis (Adonis). Artemis (Diana) slew her lover Orion, changed Actæon into a stag, which was torn to pieces by his own dogs, and caused numerous deaths by sending a boar to ravage the fields of Œneus, king of Calydon. Human sacrifices were frequently offered to the bloodthirsty "mothers". The most famous victim of Artemis was the daughter of Agamemnon, "divinely tall and most divinely fair". 1 Agamemnon had slain a sacred stag, and the goddess punished him by sending a calm when the war fleet was about to sail for Troy, with the result that his daughter had to be sacrificed. Artemis thus sold breezes like the northern wind hags and witches.

It used to be customary to account for the similarities manifested by the various mother goddesses by assuming that there was constant cultural contact between separate nationalities, and, as a result, a not inconsiderable amount of "religious borrowing". Greece was supposed to have received its great goddesses from the western Semites, who had come under the spell of Babylonian religion. Archæological evidence, however, tends to disprove this theory. "The most recent researches into Mesopotamian history", writes Dr. Farnell, "establish with certainty the conclusion that there was no direct political contact possible between the powers in the valley of the Euphrates and the western shores of the Ægean in the second millennium B.C. In fact, between the nascent Hellas and the great world of Mesopotamia there were powerful and possibly independent strata of cultures interposing." 2

The real connection appears to be the racial one. Among the Mediterranean Neolithic tribes of Sumeria, Arabia, and Europe, the goddess cult appears to have

p. 105

been influential. Mother worship was the predominant characteristic of their religious systems, so that the Greek goddesses were probably of pre-Hellenic origin, the Celtic of Iberian, the Egyptian of proto-Egyptian, and the Babylonian of Sumerian. The northern hillmen, on the other hand, who may be identified with the "Aryans" of the philologists, were father worshippers. The Vedic Aryo-Indians worshipped father gods, 1 as did also the Germanic peoples and certain tribes in the "Hittite confederacy". Earth spirits were males, like the Teutonic elves, the Aryo-Indian Ribhus, and the Burkans, "masters", of the present-day Buriats, a Mongolian people. When the father-worshipping peoples invaded the dominions of the mother-worshipping peoples, they introduced their strongly individualized gods, but they did not displace the mother goddesses. "The Aryan Hellenes", says Dr. Farnell, "were able to plant their Zeus and Poseidon on the high hill of Athens, but not to overthrow the supremacy of Athena in the central shrine and in the aboriginal soul of the Athenian people." 2 As in Egypt, the beliefs of the father worshippers, represented by the self-created Ptah, were fused with the beliefs of the mother worshippers, who adored Isis, Mut, Neith, and others. In Babylonia this process of racial and religious fusion was well advanced before the dawn of history. Ea, who had already assumed manifold forms, may have originally been the son or child lover of Damkina, "Lady of the Deep", as was Tammuz of Ishtar. As the fish, Ea was the offspring of the mother river.

The mother worshippers recognized male as well as female deities, but regarded the great goddess as the First Cause. Although the primeval spirits were grouped in

p. 106

four pairs in Egypt, and apparently in Babylonia also, the female in the first pair was more strongly individualized than the male. The Egyptian Nu is vaguer than his consort Nut, and the Babylonian Apsu than his consort Tiamat. Indeed, in the narrative of the Creation Tablets of Babylon, which will receive full treatment in a later chapter, Tiamat, the great mother, is the controlling spirit. She is more powerful and ferocious than Apsu, and lives longer. After Apsu's death she elevates one of her brood, named Kingu, to be her consort, a fact which suggests that in the Ishtar-Tammuz myth survives the influence of exceedingly ancient modes of thought. Like Tiamat, Ishtar is also a great battle heroine, and in this capacity she was addressed as "the lady of majestic rank exalted over all gods". This was no idle flattery on the part of worshippers, but a memory of her ancient supremacy.

Reference has been made to the introduction of Tammuz worship into Jerusalem. Ishtar, as Queen of Heaven, was also adored by the backsliding Israelites as a deity of battle and harvest. When Jeremiah censured the people for burning incense and serving gods "whom they knew not", he said, "neither they, ye, nor your fathers", they made answer: "Since we left off to burn incense to the queen of heaven, and to pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and the famine". The women took a leading part in these practices, but refused to accept all the blame, saying, "When we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make our cakes and pour out drink offerings unto her without our men?" 1 That the husbands, and the children even, assisted at the ceremony is made evident in another reference to goddess worship:

Click to enlarge
Female figure in adoration before a goddess

Click to enlarge
The winged Ishtar above the rising sun god, the river god, and other deities

Click to enlarge
Gilgamesh in conflict with bulls

(see page 176)

CYLINDER-SEAL IMPRESSIONS
(British Museum)

p. 107

[paragraph continues] "The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of heaven". 1

Jastrow suggests that the women of Israel wept for Tammuz, offered cakes to the mother goddess, &c., because "in all religious bodies . . . women represent the conservative element; among them religious customs continue in practice after they have been abandoned by men". 2 The evidence of Jeremiah, however, shows that the men certainly co-operated at the archaic ceremonials. In lighting the fires with the "vital spark", they apparently acted in imitation of the god of fertility. The women, on the other hand, represented the reproductive harvest goddess in providing the food supply. In recognition of her gift, they rewarded the goddess by offering her the cakes prepared from the newly ground wheat and barley--the "first fruits of the harvest". As the corn god came as a child, the children began the ceremony by gathering the wood for the sacred fire. When the women mourned for Tammuz, they did so evidently because the death of the god was lamented by the goddess Ishtar. It would appear, therefore, that the suggestion regarding the "conservative element" should really apply to the immemorial practices of folk religion. These differed from the refined ceremonies of the official cult in Babylonia, where there were suitable temples and organized bands of priests and priestesses. But the official cult received no recognition in Palestine; the cakes intended for a goddess were not offered up in the temple of Abraham's God, but "in the streets of Jerusalem" and those of other cities. 3

p. 108

The obvious deduction seems to be that in ancient times women everywhere played a prominent part in the ceremonial folk worship of the Great Mother goddess, while the men took the lesser part of the god whom she had brought into being and afterwards received as "husband of his mother". This may account for the high social status of women among goddess worshippers, like the representatives of the Mediterranean race, whose early religion was not confined to temples, but closely associated with the acts of everyday life.

Footnotes

82:1 Ezekiel, viii.

83:1 Psalms, cxxvi.

83:2 The Burden of Isis, J. T. Dennis (Wisdom of the East series), pp. 21, 22.

83:3 Religion of the Semites, pp. 412, 414.

85:1 Egyptian Myth and Legend, pp. 45 et seq.

86:1 Langdon's Sumerian and Babylonian Psalms, pp. 319-321.

87:1 Campbell's West Highland Tales, vol. iii, p. 74..

87:2 West Highland Tales, vol. iii, pp. 85, 86.

87:3 If Finn and his band were really militiamen--the original Fenians--as is believed in Ireland, they may have had attached to their memories the legends of archaic Iberian p. 88 deities who differed from the Celtic Danann deities. Theodoric the Goth, as Dietrich von Bern, was identified, for instance, with Donar or Thunor (Thor), the thunder god, In Scotland Finn and his followers are all giants. Diarmid is the patriarch of the Campbell clan, the MacDiarmids being "sons of Diarmid".

89:1 Isaiah condemns a magical custom connected with the worship of Tammuz in the garden, Isaiah, xvii, g, II. This "Garden of Adonis" is dealt with in the next chapter.

90:1 Quotations are from Sumerian and Babylonian Psalms, translated by Stephen Langdon, Ph.D. (Paris and London, 1909), pp. 299-341.

93:1 Beowulf, translated by J. R. Clark Hall (London, 1911), pp. 9-11.

93:2 For Frey's connection with the Ynglings see Morris and Magnusson's Heimskringla (Saga Library, vol. iii), pp. 23-71.

93:3 The Religion of Babylonia and Assyria, p. 72.

94:1 Langdon's Sumerian and Babylonian Psalms, pp. 325, 339.

94:2 Professor Oldenberg's translation.

94:3 Osiris is also invoked to "remove storms and rain and give fecundity in the night-time". As a spring sun god he slays demons; as a lunar god he brings fertility.

96:1 Like the love-compelling girdle of Aphrodite.

98:1 A wedding bracelet of crystal is worn by Hindu women; they break it when the husband dies.

98:2 Quotations from the translation in The Chaldean Account of Genesis, by George Smith.

98:3 Langdon's Sumerian and Babylonian Psalms, p. 32q et seq.

99:1 The Burden of Isis, translated by J. T. Dennis (Wisdom of the East series), pp. 24, 31, 32, 39, 45, 46, 49.

99:2 The Burden of Isis, pp. 22, 46.

100:1 Aspects of Religious Belief and Practice in Babylonia and Assyria, p. 137, and Herodotus, book i, 199.

101:1 The Burden of Isis, p. 47.

101:2 Original Sanskrit Texts, J. Muir, London, 1890, vol. i, p. 67.

101:3 Original Sanskrit Texts, vol. i, p. 44.

101:4 Adi Parva section of Mahàbhàrata (Roy's translation), pp. 553, 555.

102:1 Ancient Irish Poetry, Kuno Meyer (London, 1911), pp. 88-90.

103:1 Translations from The Elder Edda, by O. Bray (part i), London, 1908.

103:2 Babylonian Religion, L. W. King, pp. 160, 161.

104:1 Tennyson's A Dream of Fair Women.

104:2 Greece and Babylon, L. R. Farnell (Edinburgh, 1911), p. 35.

105:1 The goddesses did not become prominent until the "late invasion" of the post-Vedic Aryans.

105:2 Greece and Babylon, p. 96.

106:1 Jeremiah, xliv.

107:1 Jeremiah, vii, 18.

107:2 Aspects of Religious Belief and Practice in Babylonia and Assyria, pp. 348, 349.

107:3 Jeremiah, vii, 17.

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http://en.wikipedia.org/wiki/Tammuz

Tammuz

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Today, these Vipers of Hell Wail like none other Day and they cry out for the "Robber" that Assyrian

Rv:9:11: And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

http://en.wikipedia.org/wiki/Seventeenth_of_Tammuz

Seventeenth of Tammuz

The Seventeenth of Tammuz (Hebrew: שבעה עשר בתמוז, Shiv'ah Asar b'Tammuz) is the seventeenth day on the Hebrew month of Tammuz. This day is a half-day fast (dawn to dusk) in Judaism.

The 17th of Tammuz is mentioned in Nevi'im (Prophets) - as "the fast of the fourth month" (Zechariah 8:19). The Mishnah (Taanit 4:8) lists five calamities that befell the Jewish people on this date:

1. Moses broke the two tablets of stone on Mount Sinai;
2. The daily tamid offering ceased to be brought;
3. The walls of Jerusalem were breached (proceeding to the destruction of the Temple);
4. Prior to Bar Kokhba's revolt, Roman military leader Apostomus burned a Torah scroll;
5. An idol was erected in the Temple.

The Babylonian Talmud (Taanit 28b) places the second and fifth tragedies in the First Temple, while dating the third tragedy (breach of Jerusalem) to the Second Temple period. Jerusalem of the First Temple, on the other hand, was breached on the 9th of Tammuz (cf. Jeremiah 52.6-7).

 Observances

As a minor fast day, fasting from dawn to dusk is required, but other laws of mourning are not observed. A Torah reading and Haftorah reading, and a special prayer in the Amidah (the Aneinu), are added at both Shacharit and Mincha services.

 Place among the fasts

The Seventeenth of Tammuz is the second of the four fasts commemorating the destruction of the Temple and the Jewish exile. It is preceded seven months by the fast of the Tenth of Tevet and arrives three weeks prior to the full-day fast of the Ninth of Av. The last of the four fasts is the Fast of Gedalia, which is observed on the third or fourth day of Tishri.

Bein haMetzarim

The three weeks beginning with the Seventeenth of Tammuz and ending with the Ninth of Av are known as Bein haMetzarim ("between the straits," i.e. between the days of distress) or as simply the Three Weeks. Some customs of mourning, which commemorate the destruction of Jerusalem, are observed from the start of the Three Weeks.

The oldest extant reference to these days as Bein haMetzarim - which is also the first source for a special status of the Three Weeks - is found in Eikhah Rabbathi 1.29 (Lamentations Rabbah, fourth century CE?). This midrash glosses Lamentations 1.3, "All [Zion's] pursuers overtook her between the straits."

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And as Usual, Satan and his little minions of hell, cry out while they are attempting to enslave all mankind....BUT Let them TREMBLE in the Fear of Jesus the Christ and his saints , and let them all wail for Tammuz and see eternal damnation who refuse to repent

Jesus didnt say "no" to noahide, HE WAS THE AUTHOR OF IT

COULD IT BE SAMLIQUIDATION IS IN FACT WORKING FOR JEWRY AS A PLANT?...........if so, it WILL be found out and BY ME and you keep your eyes open because you will read it all exposed in the open HERE!. He has already been exposed of having close associations with so called "ex chabadists" and THAT ladies and gentlemen is how enemy dispropaganda is PROPAGANDIZED.

http://www.thelowestroom.com/forum/viewtopic.php?t=655

Pickles "right hand", his god is THE BEAST. Its the SON OF MAN, JESUS "THE KIKE" who has kicked God the father of the throne and sits on it yonder in heaven........THE ABOMINATION THAT MAKETH DESOLATE!) Jason Guenther 34th sideline, Pickering Ontario Canada

 www.thelowestroom.com

Absolute filth

http://www.thelowestroom.com/Jason/Pickle/robertpickle5.htm

"...As a child, my heart bleeds for him. His parents took a little kid and manufactured a monster. But as an adult, someone should blow the sick f*#k out of his socks..."

The poor little Hasidic Lackey of filthy Lucre and slander, Guenther has about 7 who believe him. and they are all locked up.Thank God, Millions of the saints of Christ are waking

Absolute filth

http://www.thelowestroom.com/Jason/Pickle/robertpickle5.htm

"...As a child, my heart bleeds for him. His parents took a little kid and manufactured a monster. But as an adult, someone should blow the sick f*#k out of his socks..."

The poor little Hasidic Lackey, Guenther, of filthy Lucre and slander, Guenther has about 7 who believe him. and they are all locked up. Thank God, Millions of the saints of Christ are waking

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)

http://mauricepinay.blogspot.com/2007/03/chabad-lubavitch-rabbi-to-congress.html

http://www.guardian.co.uk/iran/story/0%2C%2C2117128%2C00.html

'An antidote to Fox': Iran launches English TV channel

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And they wail for their god of the dead and Blasphemy and Murder

http://www.guardian.co.uk/Iraq/Story/0%2C%2C2117121%2C00.html

US turns up heat on Iran by publicly accusing it of involvement in Iraq

Ewen MacAskill in Washington
Tuesday July 3, 2007
The Guardian


A US military bomb expert displays explosives used by Iraqi militants including allegedly Iranian-made armor-penetrating roadside devices, in Baghdad. Photograph: Wathiq Khuzaie/AP
 

The US yesterday publicly accused Iran of intervening in the Iraq conflict, claiming that its Revolutionary Guard played a role in an attack that killed five Americans and was using Lebanese militants to train Iraqi insurgents.

The allegations marked a significant escalation as previous similar claims have been made mostly off the record. Brigadier General Kevin Bergner, an army spokesman, said an Iranian covert unit called the Quds force had helped orchestrate an assault in Kerbala in January, in which the attackers, disguised as US soldiers, tricked their way into a government compound, killing one American on the spot, and abducting four others whom they killed later. "The Quds force had developed detailed information regarding our soldiers' activities, shift changes and defences, and this information was shared with the attackers," Gen Bergner said.

He also claimed the Quds force and members of the Lebanese Shia movement, Hizbullah, were training Iraqi insurgents at three camps near Tehran.

He said backing for the claims came from a Hizbullah veteran, Ali Mussa Daqduq, captured in southern Iraq in March. He claimed he was a go-between who "was directed by the Iranian Quds force to move Iraqis in and out of Iraq and report on the training and operations of Iraqi special groups".

Gen Bergner said Mr Daqduq had told his US interrogators that the Kerbala attackers "could not have conducted this complex operation without the support and direction of the Quds force".

Gen Bergner went further than earlier US briefings in seeking to tie the allegations to the top tiers of the Iranian government. "Our intelligence reveals that senior leadership in Iran is aware of this activity," he said. Asked if it was possible that the Quds force could be conducting its activities inside Iraq without the knowledge of Ayatollah Ali Khamenei, Iran's supreme leader, Gen Bergner replied: "That would be hard to imagine."

The claims coincide with increasingly heated rhetoric in Washington. Last month, Joseph Lieberman, a former presidential candidate now an independent senator, called for air strikes on Iran in retaliation for its alleged role in Iraq.

"I think we've got to be prepared to take aggressive military action against the Iranians to stop them from killing Americans in Iraq," the Connecticut senator said. "And to me, that would include a strike over the border into Iran, where we have good evidence that they have a base at which they are training these people coming back into Iraq to kill our soldiers."

The first accusation of Iranian involvement was made two years ago by a British official but the Foreign Office has been reluctant to go as far, at least publicly. But British officials say there is evidence of links between the Iranian Revolutionary Guard and secret cells under the umbrella of the Mahdi army, operating independently of its leader Moqtada al-Sadr.

Iran has denied supporting the insurgency, and has accused the Bush administration of trying to justify a new war.

and they move themselves to their wars unto desolation

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Coward Dumbmasses of apostate Maraka, REPENT, Rise Up and Cut the Head off the Beast, Strike its Sanhedrin Chabad Root by the Two Edged sword of the WORD of GOD

http://news.yahoo.com/s/ap/20070703/ap_on_re_us/court_jesus_painting_3

ACLU sues city over Jesus painting

NEW ORLEANS - The American Civil Liberties Union sued the city of Slidell on Tuesday for displaying a painting of Jesus in a courthouse lobby, saying it violates the constitutional separation of church and state.

The ACLU sued after the Slidell City Court refused to voluntarily remove the picture and a message below it that reads: "To Know Peace, Obey These Laws." The ACLU says the portrait — an image of Jesus presenting the New Testament — is a religious icon of the Eastern Orthodox branch of Christianity.

"We did not file this lawsuit because the ACLU is anti-religion ... We did file this lawsuit because we believe this display is clearly in violation of the law," said Vincent Booth, president and acting executive director of the Louisiana ACLU chapter.

The suit was filed on behalf of an unidentified person who complained to the ACLU about the picture. Named as defendants were the city of Slidell, St. Tammany Parish and City Judge James Lamz. St. Tammany Parish is being sued because it partially funds the court, the ACLU said.

On Saturday, Lamz said the picture would stay up unless a federal judge ordered it removed. He said he didn't believe the portrait violates the Constitution, but the issue should be decided in federal court.

Lamz could not comment Tuesday because of the pending litigation, his office said.

Before refusing to take the painting down, Lamz consulted Douglas Laycock, a professor at the University of Michigan Law School who has argued before the Supreme Court.

Laycock said he told Lamz that the legal issues in the case aren't clear-cut and could set legal precedent.

"I don't know how far the two sides will want to push things," Laycock added.

The painting has been on display at the courthouse for nearly a decade and hadn't provoked any complaints prior to the ACLU's recent objections, said Michael Johnson, senior legal counsel for the Alliance Defense Fund, a Christian civil rights group representing the city and parish.

Johnson, whose group is often at odds with the ACLU, said the painting sends an inclusive message of equal justice under the law. He said the U.S. Supreme Court has ruled that similar displays in public forums are constitutional

yet......

let them wail and whine all they desire....and let them tremble for that Day of My Lords wrath is nigh upon them all

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Olbermann - Joseph Wilson On Libby's Outrageous Pardon

http://www.youtube.com/watch?v=KeFMNQ8_JBM

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7-7-07 of 770 Eastern Parkway?

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Stay tuned Maraka....Oh yeah be certain tonight to rush down to wallyworld and purchase your Made in the Peoples Communist Republic of China dimestore "Marakan Flag"

and have a very Patriotic silent apostate brain dead Dumbmassed lowestpit anti-Christ Independence Day

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