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Part 943

10-1-2011- 2007 AD of Our LORD Jesus the Christ the Creator

Talmudic Dragon Moon Calendar  Tishrei 4, 

of Mystery Babylon Talmudic

their celebration of their Dragon New Year unto Satan the Talmudic Judaic gods a wannabe

 Perpetual Talmudic Jewish Global PURIM MURDER



their Babylonian times of their  Babylonian Sumerian Doctrine and laws 5772

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

The Falling Away

and the Principalities of Darkness and Evil in High Places

I am going to post all information sent to me on RSS feed as well as correspondence from Satan's Sanhedrin, Secretariat Dov Stein, from the past year of my absence. I do not know what sequence I saved these, but will leave to the reading saint their own discernment. Once these are out of the way, my intention is to show the true Christ believer what is unfolding as per Prophecy, daily...........  robert

Rabbi Yossi Jacobson, Shliach in Des Moines, Iowa

A call for true justice ● Op-Ed
As Federal District Court Judge Linda Reade prepares to pass sentence on former Agriprocessors executive Sholom Mordecai Rubashkin on May 27 for his conviction on federal financial fraud charges, I have been receiving a steady stream of phone calls and e-mails asking how, in the United States of America - which Jews call the "malchus shel chesed" (kingdom of mercy) - Rubashkin could have been subjected to the aggressive prosecution that he has received. Continue reading
Rabbi Yossi Jacobson
8 Sivan 5770 (21.05.2010)
As Federal District Court Judge Linda Reade prepares to pass sentence on former Agriprocessors executive Sholom Mordecai Rubashkin on May 27 for his conviction on federal financial fraud charges, I have been receiving a steady stream of phone calls and e-mails asking how, in the United States of America - which Jews call the "malchus shel chesed" (kingdom of mercy) - Rubashkin could have been subjected to the aggressive prosecution that he has received.

Why do so many Jewish Americans from all over the country believe prosecutors used an unfair and heavy hand to destroy Rubashkin and his company rather than to do justice? Most do understand he was convicted of bank fraud and making late payments to some of its vendors. They are alarmed and upset that the prosecutors' plea for life in prison, later reduced to 25 years, does not seem to fit these crimes.

Those who are disturbed invariably raise one or more of the following facts:

- The dramatic raid on Agriprocessors' facilities came just days after the company sent a letter to federal immigration officials offering full cooperation.

- Before his federal trial, prosecutors sought to hold Rubashkin in jail without bail. They argued any Jew in America was a potential flight risk because he might flee to Israel and become a citizen of that nation under its law of return.

- Would-be purchasers of the Postville facility testified prosecutors and the FBI discouraged them from hiring any member of Rubashkin's extended family, despite their knowledge of the company and the industry. At that time, no purchaser was found and the plant was liquidated, devastating Postville's economy. It has since emerged under new ownership as Agri Star.

- Rubashkin was charged with violating the century-old Packers and Stockers Act because he paid some suppliers late during the spring of 2008. This was the first prosecution under this statute in its entire history.

- Rubashkin was convicted in a "shock and awe" prosecution for bank fraud. All charges (except those for late payment) arose out of certifications that Agriprocessors delivered to its bank when it drew down funds on its bank line. Each certification resulted in multiple counts; for example, Rubashkin was charged separately for sending the same certification by fax and by courier.

- At least two modern Orthodox rabbis, in Chicago and New York, who have been severely critical of Agriprocessors in the past, have issued public statements decrying the harshness of the sentence proposed by the prosecutors and questioning its justification.

- Numerous former U.S. attorneys general, including Edwin Meese, Ramsey Clark and Janet Reno, complained of the "potential absurdity" of the life sentence being sought, and stated that they "cannot fathom" how such a sentence could be handed down under "truly sound and sensible sentencing rules."

because they are nothing but Hasidic Talmudic perverted Treasonous viperous pigs

Jewish law is that "dina d'malchusa dina": the law of the state is the law, and Jews have as much responsibility as every other citizen to comply with them. Yet Jewish doctrine also requires that the law must be just. The Torah commands in Deuteronomy, "Tzedek tzedek tirdof": justice, justice shall you pursue. This is Noahide law, which Jews believe bind every society on Earth.

as gods they are above your laws...Maraka

Laws include not only crimes, but also punishments.

Jews believe that G-d is a G-d of mercy as well as justice. As Sholom Rubashkin faces his sentencing, I hope Judge Reade will impose a sentence that is based on the crimes for which he was convicted in a court of law, and not those charges under which he was convicted in the court of public opinion. I pray that the sentence imposed will appear fair, and will reassure interested observers that this trial has been conducted with justice and mercy, consistent with the American values that we all hold dear.


Historian: Rebbe saw himself as Moshiach
An article written by a researcher in the field of religious studies asserts that the Rebbe believed himself to be Moshiach as much as his followers believed in him this way. More
Chabad Info
12 Sivan 5770 (25.05.2010)
In his article, researcher in the field of religious studies Tomer Persico argues that the Rebbe himself believed that he was Moshiach and was the main force behind the campaign.

The writer mentions Lubavitch’s all round fervent following of the Rebbe and contends that this was caused directly by the Rebbe’s own initiative in following with the theology of the movement from its roots.

In his own words:

For several terrifying days in late November 2008, all Jewish eyes were on the Indian city of Mumbai. Muslim terrorists had launched a series of coordinated shooting and bombing attacks on targets throughout the metropolis, including the Nariman Chabad House, a hasidic cultural center that served the local Jewish community as well as Israeli tourists passing through. For two days, terrorists held those inside hostage; on the third, Indian security forces stormed the building. There they found the bodies of six captives, including the young Rabbi Gavriel Holtzberg and his wife, Rivka, then six months pregnant. Only the Holtzbergs’ two-year-old son, Moshe, survived, having been spirited away by his Indian caretaker at the onset of the attack. Later, he was returned safely to his family in Israel.

Amidst their grief, the followers of Chabad found one additional source of comfort—or at least of awe—in the Mumbai tragedy, however: Though the Nariman House and its contents had been severely damaged, an oil painting of the late Rabbi Menachem Mendel Schneerson, the seventh Lubavitcher Rebbe and the last leader of Chabad, had survived unharmed. To many of his followers, this was nothing less than proof of the miraculous aura surrounding their leader.

Referred to simply as “the Rebbe,” Rabbi Menachem Mendel Schneerson continues to excite the passions of Lubavitchers even today—a testament to his personal stature as well as his profound impact on the Chabad movement. Under his charismatic leadership, Chabad was transformed within a few short decades from a small hasidic sect into a thriving global network of schools, community centers, synagogues, and charities. Even those who do not avail themselves of Chabad’s services have like as not encountered, at one time or another, one of the movement’s followers manning a street-corner stand, offering tefillin (phylacteries), prayer books, and tutelage for Jews curious about ritual observance. Nor are Chabad’s activities limited strictly to members of the Jewish faith: In accordance with the Rebbe’s instructions, Lubavitchers have also assumed responsibility for convincing non-Jews to follow the Noahide Laws, a set of seven moral imperatives the Talmud claims are binding on all mankind.

Owing to this fervent activism, Chabad is now the most widespread and vibrant Jewish organization in the world; in some countries, such as France, Australia, and almost all of the former Soviet republics, Chabad has effectively become Judaism’s public face.

To be sure, such impressive achievements required a powerful motivating force. For Chabad, this force was a messianic awakening, and at its center stood the Rebbe himself. As the Rebbe’s fame increased in the decades since the 1950s, and his movement grew in power and influence, so, too, did the messianic expectations surrounding him become more and more zealous, ultimately overwhelming both Chabad’s rank and file and its rabbinical leadership alike.

…In light of the uproar surrounding the “aberration” of the Chabad movement, one cannot but wonder: Did the Rebbe in truth believe he was the messiah?7The messianic faction of the movement naturally insists that he did. The moderates, however, have largely succeeded in convincing the general public that the Rebbe never presented himself as such. At most, they assert, he neither confirmed nor denied such claims. Rather, the messianic fervor that engulfed the movement was “from below”—i.e., at the instigation of his followers.

Yet such apologetics simply do not mesh with the facts. As I will show, the Rebbe did believe—and encouraged his followers to believe—that he was the messiah, destined to reveal himself to the people Israel and redeem the world. In fact, he could hardly have thought otherwise: This perception was an inevitable result of the messianic theology the Rebbe inherited from his predecessors, a theology whose internal logic was reflected in his teachings and which guided both his decisions and actions. The current messianic tension that grips Chabad is therefore not a side effect of its achievements under the Rebbe’s leadership. Just the opposite is true: Messianism was the driving force behind Chabad’s success, and it has only grown stronger after the death of the supposed savior himself.


Email from rabid ribeye Dov Stein of Sanhedrin

----- Original Message -----
From: דב
To: 'robert pickle'
Cc: 'Moshe Kerr'
Sent: Friday, May 28, 2010 9:12 AM
Subject: ***FILENAME*** RE: Where will you hide?

Thank you for the compliments. I did not know that Jews are so smart as it is described her. But, I think it is not a complement but your ignorance to think that these liables are real.

Are the Jews wanting to genocide Arabs or the opposite?! I am attaching you a small evidence about the intentions of the Arabs. Add to that thehigh volume of Achmenidgage abou Israel and theresult should be

the one who stay to murder you kill him earlier. I saw no terror except in your mind. Who are the terorists you should see in the attached files (Part of the video were araised because of Arabs threats on YouTube)

You should decide if the Jewish culture is truth then no murders, nor sorceries, nor fornication, nor thefts.  The Bible is clearly forbid it.

If it is not truth so what is the value of writing verses from every where and attach them to Jews?!

I saw what you brought from the Zohar. As you see the Zoahr is right till now accordingly you have to extrapolate to the other parts of these prophecies and to conclude that Christianity and Islam are going to be vanished by G-D.

The personal result that you should conclude is to leave Christianity and become a Noachide.

Please send me the article that Rabbi Ginzburg has in Maariv newspaper. Generally I do not believe newspaper they are professional liars. I wonder how a skilled person is believing newspaper.

Now, What is bad to force all mankind to accept the 7 Laws of Noaach –no murder.  nor fornication. nor sorceries, nor theft. nor idolatry, nor cursing G-D,  nor eating an animal alive (very cruel),

  establishing a juridical system to unsure the above.




----- Original Message -----
From: דב
To: 'robert pickle'
Sent: Saturday, July 17, 2010 2:18 PM
Subject: RE: Where will you hide?



From: robert pickle []
Sent: Saturday, July 17, 2010 2:05 PM
Subject: Re: Where will you hide?


The Fact that you have made two laws against the Torah of God, who said Make ONE Law for the non jew and the jew Wrong. The two laws discriminate the Jews  that shol keep 613 orders vis a voe others only 7


the fact that you play gods and want to slay all who do not bow to you as men The only one religion that has no interest to force itself on others is the Jewish one.






Why A Third Covenant?

Tuesday, August 24, 2010


Candlelighting, Readings:

Shabbat candles: 7:19 p.m.

Torah: Deuteronomy 26:1 29:8 

Haftarah: Isaiah 60:1-22

Sabbath ends: 8:22 p.m.


“You shall set up for yourselves great stones ... and you shall write upon them all the words of this Torah clarified completely. ... These are the words of the covenant … which the Lord commanded Moses to contract with the Children of Israel in the land of Moab, in addition to the covenant He contracted with them at Horeb (Sinai)" [Deuteronomy 27:1-8, 28:69].

When we think of the covenants between God and the Jewish people, we usually focus on the covenant with Abraham and then the covenant at Sinai. The first is the covenant “between the pieces,” when God guaranteed Abraham progeny and a homeland [Genesis 15]. The second covenant, at Sinai, was with the entire nation, the covenant of religious law, when God revealed His will in the form of ethical, moral and ritual commandments [Exodus 19-24].

However, this week we learn of a third covenant, marked by the stones in Moab, by the Jordan River.

Why a third covenant? Didn’t the previous two, with Abraham and at Sinai, cover our national identity and our religious destiny? What is God now adding?

In order to understand, we must hark back to the Divine election of Abraham, the father of the Jewish people. God tells Abraham that “through you shall be blessed all the families of the earth” [Genesis 12:3], meaning that the Jewish mission is to reach out to the world, teaching compassionate righteousness and moral justice [Gen. 18:18-19].

Indeed, Maimonides rules that the Jewish people are obligated to teach the world the seven Noahide laws, the universal laws of ethics and human inviolability [Laws of Kings 10.8]. Hence the third covenant in this week’s portion. Just as Israel assembles at the Jordan River — the gateway to the Land of Israel to become a nation-state — God commands them to erect great stones, “And you shall write upon the stones all the words of this law” [Deut. 27:8].

What then follows are the Twelve Curses [Deut. 27:15-26], directed toward anyone who fails to live by an explicit moral code, resulting in 12 universal principles.

This teaching is to be writ large, “clarified completely,” interpreted by the Talmudic Sages to mean engraved deeply and/or translated into all 70 languages of the world. So if the first two covenants stress who we are in terms of a family — between Abraham (genealogical continuity) and our religious identity (Sinai) — the third, symbolized by the stones, dramatizes our responsibility to the world as a kingdom of priest/teachers.

Tragically however, if we do not “hear” God’s voice, which commands us to be an ethical example to the world, we will lose our homeland and turn into wanderers, prey to hatred and murder. We will become victims of violence perpetrated by oppressors so depraved as to be no longer images of God. All this is implied in the third covenant.

Yes, for a time, we “heard,” we obeyed, and we succeeded. Josephus, among others, records how Jews, together with the Torah, were spreading all over the known world [Contra Apionem 2, 39], attracting huge numbers of converts from every part of the Roman Empire. Nevertheless, sometime in the second century of the Common Era — perhaps because in our pride we forgot that it was the Torah’s superiority, and not our own, which had brought us such success — we became unable, or unworthy, of sustaining the momentum. We stopped “hearing” God’s voice, were forced to leave history, and virtually forgot the mission of the third covenant.

As strange as it might sound, Maimonides — who deplored Christianity as idolatry — nevertheless writes that at least in this regard the Christians continued where we left off. In the unexpurgated versions of the Mishneh Torah, he records: “God’s ways are too wondrous to comprehend. All those matters relating to Jesus of Nazareth and the Ishmaelite who came after him are only serving to clear the way for King Messiah, to prepare the whole world ‘ worship God with one accord’ [Zephaniah 3:9]. Thus the messianic hope, the Torah and the commandments have become familiar topics ... among the inhabitants of the far-flung islands at the ends of the globe...”

Unfortunately however, the evolving theology of the new church paved the way for hateful, anti-Semitic atrocities. But miraculously, nearly 2,000 years later, a sea change has embraced many leading churchmen, beginning with Pope John XXIII and his Nostra Aetate (1965), and going on to include leading Protestant theologians and the world of Evangelicals (who never had a history of anti-Semitism and has been extremely supportive of the State of Israel in general and the settlement community in particular). There is a growing Christian recognition of the eternal legitimacy of its “elder brother’s” covenants.

Now, thank God, we as a nation have returned to history, in the “Beginning of the period of our redemption.” Many are the miracles all around us, including our military victories, the ingathering of the exiles, and the positive changes in the Christian.

On the other side is the growing threat of extremist Islam with its suicide bombers and commitment to jihadism. The God of compassion must overcome the Satan of jihadism, while we must join hands with our Christian “younger brothers,” bringing a religion of love, morality and peace to the farthest corners of the world. n

Rabbi Shlomo Riskin is chancellor of Ohr Torah Stone, and chief rabbi of Efrat.


Rabbis can apparently say whatever they want

That so many Israeli rabbis are public employees should have led to some kind of oversight. In fact, the opposite is the case.

By Anshel Pfeffer

Religious affairs correspondents cannot go out on Saturday nights. For two hours, from 9 P.M. to 11 P.M., they have to stay home, hunched over the radio, and listen to an often inaudible speech, just like our grandparents in the days before television. Most weeks, the vigil goes unrewarded, but every couple of months, a headline is born.

yosef - Jini (Archive) - Sept 3 2010

Rabbi Ovadia Yosef, left and Shas head Eli Yishai meeting last year.

Photo by: Jini

Last weekend, there was a gold nugget waiting at the end of Rabbi Ovadia Yosef's weekly lesson. After the usual 90 minutes of halakha and midrash, delivered without notes - as all Yosef's sermons have been for over seven decades, always in the same working-class neighborhood - came the customary "blessings" at the end. As usual, he wished his listeners and their families all possible spiritual and physical health and happiness, then he delivered some good wishes to our neighbors as well.

"May our enemies and haters come to an end," he intoned. "May Abu Mazen [Palestinian leader Mahmoud Abbas] and all those wicked men be lost from the earth. May God smite them with the plague of pestilence, including all those Palestinians."

No better, no worse than previous utterances by the venerable rabbi, 90 in two weeks and still going strong. He has said similar things over the years about Arabs and other non-Jews, singling out for particular attention not only their leaders, but also some Israeli Jewish ones, including the present prime minister.

This week, though, the weekly sermon drew wider attention, thanks to its timing, on the eve of the Israeli-Palestinian summit in Washington. So not only did the local Israeli media record his latest pearls of wisdom, with a couple of left-wing politicians issuing the standard condemnations, but the Palestinian leadership also responded angrily, the U.S. State Department denounced the "deeply offensive inflammatory statements," and even such august bodies as the Anti-Defamation League and the Zionist Federation of Great Britain joined the chorus.

So many thousands of words, including some from this very keyboard, have been written about the dissonance between the rabbi's highly intelligent and closely reasoned halakhic responsa, in dozens of books that have been the subject of much academic research and praise, and the vulgar, coarse style of his diatribes when he is back in the 'hood with the old crowd. Just last month, a baffled American professor asked me to explain how the rabbi who, almost 40 years ago, pioneered the religious concept that it is permissible to relinquish parts of the Land of Israel to save human lives can also be so unabashedly racist.

I'm not going to do that again, and I wouldn't even have started writing this column about Yosef if it weren't for another rabbi, another chief rabbi at that - the present one, Yona Metzger.

Rabbi Metzger wrote to all 120 members of the Knesset this week proposing new legislation that would "institutionalize rabbinical freedom, thus making rabbis' status equal to that of academics, so that in democratic Israel, the law will allow a rabbi to express his views, the views of Torah, in public without concern for repercussions. Any constraint on professors' academic freedom will apply to rabbinical freedom, but there cannot be any discrimination between these sectors."

Metzger's letter came in the wake of a police investigation into alleged incitement by Rabbi Yitzhak Shapira, who wrote in his recent book "Torat Hamelech" that killing non-Jews who do not observe the seven Noahide commandments is not only permissible, but sometimes even desirable.

If the chief rabbi had consulted a lawyer first, he would have known just how ridiculous his proposal is. University professors have no special immunity from the law when it comes to incitement or slander; academic freedom is not a legal concept. Journalists, professors, rabbis, all have the same rights of free speech. And so they should. Or should they?

The art of inoffensiveness

Have you ever noticed how rabbis living outside Israel never seem to be involved in such scandals? Maybe it's because rabbis in America or Europe are not as racist and opinionated as their Israeli colleagues. Or perhaps, living among non-Jews, they are simply more aware of the negative impact their words may have. They are the proud inheritors of a proud tradition of self-censorship that went as far as amending printed editions of the Talmud so as not to give offense to the local church, which was often also the ultimate local power.

Over the generations, they so perfected the art of inoffensiveness that to this day, some of the most frustrating interviews you can imagine are with senior rabbis in Britain and the United States, who can while away hours of discussion without saying anything. One sometimes wishes they were more controversial. But when you compare them to their Israeli counterparts, especially those who grew up in this country and have no awareness of how their words are perceived abroad, I think it's clear which alternative is preferable.

There is, however, another interesting distinction between Israeli rabbis and their overseas counterparts. Check who employs whichever Israeli rabbi has come out with the latest piece of xenophobic wisdom and you will almost certainly discover that it is the Israeli taxpayer.

This should have afforded some kind of public oversight and caused the rabbis to think before entering political controversies, but the opposite is the case. They know their jobs are safe, because no one has ever fired a rabbi for putting his foot in his mouth. Rabbi Yosef's son, Chief Rabbi of Holon Avraham Yosef, knew no one would penalize him when he said that Supreme Court justices are not allowed to pray with other religious Jews. No other civil servant has such freedom to vent the most obnoxious views.

Metzger is wrong. There is no lack of legislation. Rabbis can say whatever they like, and are rarely if ever prosecuted, even when they actually incite murder. What is lacking is the public and political will to enforce existing regulations against civil servants saying whatever is on their mind on the public's dime.


Double Bris in Clearwater, FL
On Tuesday 13 Tishrei, Rabbi Shmuel Reich of the Chabad Jewish Enrichment center of Clearwater, FL. organized a Bris Milah for 2 Jewish babies from the Tampa Bay area, who were born to Jewish mothers and non-Jewish fathers, and were in need of a Bris Milah, all within 5 hours. More, Photos
18 Tishrei 5771 (26.09.2010)
On Tuesday 13 Tishrei, Rabbi Shmuel Reich of the Chabad Jewish Enrichment center of Clearwater, FL. organized a Bris Milah for 2 Jewish babies from the Tampa Bay area, who were born to Jewish mothers and non-Jewish fathers, and were in need of a Bris Milah, all within 5 hours.

The first baby was born 3 weeks ago to an Israeli mother and non-Jewish father. (the father`s father is a Jew who converted to Christianity) All throughout the pregnancy, both the parents and grandparents (Jewish and non-Jewish) all agreed that the baby should have a proper Bris performed by a Mohel on the 8th day. However, a high level of jaundice pushed off the Bris from occurring on time. The family took the baby several times to get tested, and the last test came back late Monday afternoon (3 weeks after he was born), indicating that he was good to go. However, since it was too late in the day to make the Bris on Monday, we aimed for Tuesday. Only problem was that the non-Jewish father is a firefighter, and he had a 24 hour work shift on Tuesday, and the family refused to make the Bris without him.

Rabbi Reich was in touch with the family all Monday and Tuesday morning, and it wasn’t clear if it would work out at all. At approximately 1:00pm Tuesday, together with the help of Rabbi Yaron Amit of “Brit Yosef Yitzchak”, they convinced the family to make the Bris, as Halachah requires, at the first available opportunity – the same day. Amazingly, the non-Jewish father had real Mesiras Nefesh for the Bris, and after a long round of phone calls, he finally convinced his non-Jewish commanding lieutenant at his fire station, to replace him for those 2 hours of the Bris!! Meanwhile Rabbi Yaron Amit arranged for a Mohel, Rabbi Izik Gorin, to fly in from Miami. A Minyan was arranged as well. And within 5 hours Rebbetzin Raizy Reich had a full catered meal for 30 people!

The Israeli grandfather was so touched by the whole Bris, that he was moved to tears, overcome with emotion. Several non-Jews attended the Bris as well, and the opportunity was used to teach them about the 7 Noahide Laws. It was a tremendous Kidush Hashem. This is certainly an example of how we are living in “Yemos Hamoshiach”.

The second baby was born 2 months ago, to a Jewish mother and a non-Jewish father; however the parents (particularly the Jewish mother!) refused that a Mohel make the Bris. So we were in touch with the Jewish grandmother, and she brought her grandson to the Bris to have a “Hatafas Dam Bris” for the baby, he was named Yirmiyahu!

Special thanks go to Rabbi Yossi & Rachel Silverstein from New York who are on Shlichus in Clearwater, FL. for the entire month of Tishrei, who assisted in making this event a reality.



Ephraimite theory an ‘unsound doctrine’

10/10/2010 10:47   By DAVID PARSONS

The doctrine has elitist strains, many believe the Lost Ten Tribes are to be found today among white European Christian nations.

Ancient map of Jerusalem
Photo by: Courtesy
As Christians in unprecedented numbers seek to stand with Israel today and recapture the Jewish roots of our faith, one potential pitfall of this movement is the “Ephraimite doctrine.”

Based largely on a flawed interpretation of the prophetic vision in Ezekiel 37 of the two sticks of Judah and Ephraim being rejoined, this is a mystical belief that many Christian Zionists today are actually descended from the “Lost Ten Tribes of Israel.” They ‘sense’ that God is drawing them back to the Jewish fold through Jesus and their heart-felt love for Israel.

Taken to its extreme, some Ephraimite teachers maintain that, as blood descendants of the ancient Israelites, adherents must observe the Law, thereby departing from the core New Testament belief that salvation is by faith. Some also teach a limited atonement; that Jesus came only for the “lost sheep of the House of Israel.”

The doctrine also has elitist strains, as many believe the Lost Ten Tribes are to be found today among white European Christian nations, since they are more ‘blessed’ and prosperous. They often tend to separate themselves from mainstream Evangelicals, believing they are the “True Church.” They also tend to have a superior attitude toward the Jewish people, who after all still reject Jesus – thus they are also the “True Israel.”

No doubt they have tapped into a long line of shaky ‘scholarship’ which purports to trace the movement of the lost tribes into Western Europe. In past generations, this false teaching was known as British Israelism, among other monikers.

In Israel today, some Jews are intrigued by this phenomenon, seeing it as a sign of expected mass conversions of gentiles to Judaism or the Noahide laws in the “last days.” Some on the Right also see it as a way of strengthening the settler movement, as these Christian Zionists tend to be strong proponents of keeping all the Land. They have even proposed that Ephraimites be allowed to take up residence in the settlements.

But overall, most Israelis aware of the Ephraimite movement see it as yet another reason to question the beliefs and motives of Christian Zionists.

In examining this teaching, it can first be stated that the “myth” of the Lost Ten Tribes is just that – a myth. Nowhere does the Bible state that the Ten Tribes of the northern Kingdom of Israel were totally lost. Scattered? Yes! But they are still largely accounted for in Scripture (save for the ultrarebellious tribe of Dan, which indeed was lost to history).

It is the Jerusalem Talmud which is the source of the myth, and even that cannot be used to support Ephraimite thinking. One passage speaks of a remnant of the 10 tribes still living in self-imposed exile “beyond the Sambayton River.” This mystical river, whose name is derived from Shabbat, referred to a voluntary separation from the Jewish mainstream by placing themselves “beyond” Sabbath observance and other Jewish customs.

No doubt, a small portion of the northern 10 tribes likely drifted off to lands unknown, but the Bible does account for the vast majority, who went through a sifting process whereby the faithful were absorbed back into Judah.

After the northern Kingdom of Israel broke away from the southern Kingdom of Judah, the books of Kings and Chronicles repeatedly tell of many from the northern 10 tribes defecting to the south, even well before the Assyrian assault on Samaria in 722 BCE (recounted in 2 Kings 17 and 18).

Many were still loyal to Jerusalem as the center of worship and pilgrimage, rather than the rival temple set up on Mount Gerizim. Others believed the true successor to King David was in Judah, while Israel’s kings were falling into apostasy. These defections accelerated whenever civil war erupted between the divided kingdoms.

Thus, for instance, 2 Chronicles 15:9 says many “fell to him [Judah’s King Asa] out of Israel in abundance, when they saw that the Lord his God was with him.” (See also 2 Chronicles 11:13-17 and 19:4)

The army of Judah grew exponentially in this period to over one million (compare 1 Kings 12:21 with 2 Chronicles 14:8 and 17:14-18), while King Ahab eventually could only muster 7,000 from the “children of Israel” (1 Kings 20:15).

Then as the Assyrians laid siege to the northern tribes, many more fled southward. Archeologists have verified that Jerusalem’s population grew 10 times larger in this brief period due to the influx of Israelite refugees, and a new outer wall was hastily erected to enclose them – a section is still visible along Nablus Road near the US Consulate in eastern Jerusalem.

Then, in the 135 years between the Assyrian invasion of the north and the Babylonian siege of Jerusalem in 586 BCE, more drifted south from the 10 tribes. This was because conquerors in those days would only take the learned nobles and skilled workers into exile, while leaving the leaderless peasantry to work the land and pay tribute (see the similar fate of Judah in 2 Kings 24:10-14).

In his dissertation studies on the subject, author Jack Carstens notes that, curiously, the Encyclopedia Judaica says that only 27,290 Israelites were carried off beyond the Euphrates by the Assyrians.

Of those left behind, some joined lots with Judah while others intermingled with foreigners brought in to colonize the area, giving rise to the shunned Samaritans of the Gospels.

The Bible confirms that many Israelites were left in the Land, and that the kings of Judah even came north and took control of their cities. In 2 Chronicles 30, for example, King Hezekiah invites the remaining Israelites to keep Passover with Judah (See also 2 Chronicles 31:1 and 35:17).

Later, when elements of both Israel and Judah were in captivity, they stayed in contact with each other, and all the royal edicts allowing the return to Zion were passed on to the northern tribes in exile. The books of Esther, Ezra and Nehemiah attest to such interaction, and begin to use the terms “Jews” and “Israelites” interchangeably. The noted Jewish historian Josephus Flavius also documents their contacts in exile, and was still able to account for the 10 tribes as of the first century.

Thereafter, the New Testament writers both assume and affirm that the Jewish people of their day contained significant remnants from all 12 tribes. They also treat the terms Jews and Israel as synonymous.

In one clear example in Acts 26:7, the Apostle Paul uses the present tense in telling King Agrippas: “To this promise our 12 tribes, earnestly serving God night and day, hope to attain.”

James also addresses his epistle to the “12 tribes which are scattered abroad” (1:1). Again, they are dispersed but still accounted for!

Leading Jewish researchers into the fate of the ‘lost’ Ten Tribes, such as the late Rabbi Eliyahu Avichail, have concluded that some indeed drifted west and blended back into the Jewish mainstream, while others drifted eastward and live today in isolated communities stretching from the Kurdish areas of northern Iraq over to Kashmir and Tibet. They number several million, share a strong self-identity as Israelite descendants, use certain Hebrew names and phrases, and often keep certain Jewish traditions, such as the Pashtun tribes in Afghanistan, who light two candles on Friday evenings.

Even so, these scholars concur that the bulk of the Houses of Ephraim (Israel) and Judah were later exiled together by the Romans into the Jewish Diaspora, half of which has now been gathered back together in the Land, forming “one nation… on the mountains of Israel” – just as the Hebrew prophets all agreed they would (Ezekiel 37:22; see also Isaiah 11:12-13; Jeremiah 3:18, 23:6-8 and 31; Zechariah 8:13). From the perspective of the divided and warring kingdoms of their day, this is an amazing accomplishment.

There are two sobering lessons to take from all this. The first is that people can cut themselves off from the move and purpose of God. He gave ample chances for the northern Kingdom to repent and stay with the remnant He was preserving, and yet some chose otherwise.

The second is that we should not take Scriptures with plain meaning and read into them mysteries that aren’t there. The letters of Timothy and Titus exhort us to teach “sound doctrine.” Clearly, the Ephraimite theory doesn’t make the grade.


Why the call not to sell land to non-Jews in Safed?

Without entering the fray, this essay seeks to provide the Jewish legal background for a more informed discussion.

The recent statements of a few prominent rabbis and politicians have drawn heated responses, with some denouncing them as undemocratic and racist, while others defend them as bold and patriotic. Without entering the fray, this essay seeks to provide the Jewish legal background for a more informed discussion.

When enjoining the Israelites to uproot the seven nations residing in the Promised Land, God declared, “You must doom them to destruction: Grant them no terms and give them no quarter [lo tehanem]” (Deuteronomy 7:2). While the last clause clearly forbids mercy on the inhabitants during war (Hilchot Avoda Zara 10:1), the sages understood this prohibition to further proscribe offering general accolades, free gifts and territorial hold within the Land of Israel (Avoda Zara 20a).

One major question regards the scope of these expanded prohibitions. Rabbi Yosef Karo (Beit Yosef CM 249:2), followed by more recent figures like Rabbi Avraham Karelitz (Hazon Ish Shvi’it 24), believed that they applied to all gentiles. Many, however, contended that these prohibitions only apply to idolaters (Tosafot AZ 20a), thereby excluding Muslims, for example (Bach CM 249). This distinction would stem from the perceived goal of these commandments to distance Jews from learning idolatrous ways (Rambam Lo Ta’aseh 50-1). These prohibitions would certainly not apply to a non-Jew (ger toshav) who has formally accepted the seven Noahide Laws (Rabad Hilchot AZ 10:6).

Rabbi Menahem Hameiri (13th century, Provence) went further to assert that these prohibitions only applied to the immoral seven nations that inhabited Israel in antiquity, but not to ethical people who are guided by religious norms (Beit Habehira AZ 20). Similar sentiments were adopted by Rabbi Baruch Epstein (Torah Temima 7:2), even as this remains a minority position, as noted by Rabbi Ya’acov Warhaftig (Techumin 2).

Beyond this dispute, many caveats minimize the scope of the prohibited activities. Regarding general accolades, the Talmud rules that one should recite a blessing when seeing a person of unique wisdom or beauty, since this is ultimately praise of God for His wondrous creations (OC 225:10). Following the medieval philosophers who regularly lauded Aristotle and other gentile thinkers, Rabbi Eliezer Waldenburg further contended that one can praise great inventors of medicine and technology (Tzitz Eliezer 15:47). Rabbi Moshe Feinstein deemed it appropriate to hold a tribute dinner for a gentile in gratitude for his communal service (Igrot Moshe YD 2:117).

Similarly, the sages limited the prohibition of free gifts to cases in which there will be no reciprocity, and therefore asserted that one may give gifts to an acquaintance in which there is assumed mutually beneficial relationship (Taz YD 151:8). Moreover, for the sake of peaceful relations, the sages further dictated that Jews should care for impoverished or sick gentiles (YD 151:11).

The prohibition of granting territorial claims led to two major controversies. Beginning in the end of the 19th century, scholars debated the artificial sale of Jewish agricultural land (heter mechira) during the sabbatical year (shmita) to gentiles to allow economic sustenance from continued reaping of the soil. Some, like Rabbi Naftali Z. Berlin, contended that this legal fiction was forbidden because it directly violated this prohibition.

Proponents of the sale, however, offered several justifications. Rabbis Yehoshua Trunk (Shu’t Yeshuot Malko YD 55) and Eliahu Rabinovitch-Teomim (Adar Hayakar 9) asserted that, as with the case of free gifts, the prohibition does not apply when it benefits the Jew. Rabbi Karelitz retorted that this dispensation did not apply here since any sale would inherently provide financial benefit yet remained prohibited. Yet Rabbi Abraham Kook argued the prohibition did not apply if the non-Jew already had residence in the land, especially if he was a monotheist. He further noted that this was merely a temporary sale which would strengthen long-term Jewish settlement (Shevet Ha’aretz, Ch. 12).

The more recent debate over relinquishing liberated territories, however, clearly entails a long-term transfer of the land. Rabbi Ovadia Yosef and others, however, have noted that a peace deal with the Palestinians (non-idolators) might benefit the Jewish people. Moreover, the principle of saving lives overrides this prohibition. Rabbi Shlomo Goren, however, retorted that the lifesaving principle does not trump settling Eretz Yisrael, which we are commanded to risk ourselves to conquer.

Ironically, within the contemporary Israeli scene, many members of the religious community who passionately oppose territorial concessions also adamantly insist on employing the various dispensations to support the sabbatical year sale. They reasonably contend, however, that their position remains legally consistent in supporting the long-term Jewish settlement of the land. Yet this observation reminds us that it is important to always distinguish what is religiously inspired from what is halachicly required, which might help defuse tensions like the Safed controversy which combine political perspectives and religious values.




----- Original Message -----
From: דב
To: 'robert pickle'
Sent: Tuesday, November 30, 2010 12:54 PM
Subject: RE: neat

You are pagan. You think that G-D is stupid and does not know from the very beginning what will happen after 2000 years. Accordingly you believe He "changed" his mind and say the right way is a new way "I was wrong when I gave the Torah"," From now Christianity is the right way", The Muslims are thinking in the same pagan way, Till now Christianity was right and Jesus was a prophet, From now Islam is the right way, Now came the Bahaais and say – from now we will include Christianity and Islam and will add some Ketchope and now there is the new "true" religion – Bahaies.

And we Jews say you are all Idiots because that you believe G-D is stupid and does not have the ability to expect the future!!!

Jeus is false Muchamad is false and the Bhaeis are false. They have all the same mistake! The last are at least, till now, peace lovers and they are the nearest to the Idea of Noachide law. But Islam and Christianity brought, both, only bloodshade. The end will beo for them both the Yhoshafat valley…


From: robert pickle []
Sent: Tuesday, November 30, 2010 7:06 PM
To: ??
Subject: neat


Hey Dov,


Neat trick with wikileaks. This will certainley get rig if secular zion Aholibah and the Obama Demoncrats.........


The only problem tat Sanhedrin and Moshiach Ben Satan will have is JESUS warned you both.


REpent in the Name above every name in which to enter into everlasting LIFE.




----- Original Message -----
From: דב
To: 'robert pickle'
Sent: Thursday, December 02, 2010 8:49 AM
Subject: RE: neat

Christianity as Islam are teaching their believer to believe even it does not make sense. Because they know that tey will not able to stay against logic questions.This is the reason why the believers in Jesus an in Muchamad are like monkeis when you compare them to Jew. Look how many Nobel prize are receiving Jews per 100000 persons and compare it to Muslims an Christians especial Catholic. You are Idiot staying with your idolatry Firm….


From: robert pickle []
Sent: Tuesday, November 30, 2010 8:46 PM
Subject: Re: neat


The most funny of it all Dov, is that you would never ever never reply to me, If I was falling for the deceptions of your father like the rest of the world.


But as usual you attempt to dialect, and when I stand firm in Jesus you get angry..........then in your wretched flesh pride you spill the beans, and then I stand By Jesus Christ and the Murder comes forth from your mouth.....then I stand Firm in Jesus Christ the Messiah the Lamb provided by faith unto Father Abraham..........then you flee


some bark, some bite, some flee, but mostly lying dogs bite fleas, that is exactly what Moshe CUR did........and you will all cry out for the mountains and te rocks to fall upon you on that Day of the Lambs Wrath.........................................REPENT......DOV STEIN



----- Original Message -----
From: דב
To: 'robert pickle'
Sent: Sunday, December 05, 2010 12:11 PM
Subject: RE: neat



From: robert pickle []
Sent: Thursday, December 02, 2010 4:11 PM
Subject: Re: neat


Yes Dov, look at all of the Talmudic hasidic Chabad pedophiles.???

Look at the Jewish Hollywood porn industry This is the results of prosecuting Jews thru thousens year in the diaspora the Jews where luck of Jewish education because if they try to educate Judaism they where prosecuted

Look at the Money Changers and usury even to your lesser chewish brethren Money changing is the profession of some one who was prosecuted if he tried to be a farmer or any other profesion. Except, This profession is very urgent for the economy!!


But mostly look and ask why the chosen of God slew the Prophets that God sent unto them. Whom? Zecharia?

Look at the commandments of Men of your perverted Talmudic religion of Babylon , which makes the Word of GOD of none effect unto you. Which word You are speaking dreaming ly

Look at your perverted loopholes that your religion of Babylon uses to circumvent the Commandments of GOD, the Law and the Prophets. Which word You are speaking dreaming ly



Look at the Catholicos your vile religion of the Pharisees of Babylon setup to infiltrate the TRUTH of Christ Church What a truth. You an not proof this "Truth"


and look at all the Dumbed down Judeo-Churchinsanity that you have shared your vile bed with,.. Aholah. It is your imaginations!!!


Right did Jesus Christ after the Manner of KING David, say unto you This basterd syy to me nothing!


WOE unto you VIPERS and Hypocrites ! You are the Hypocrites, You have no logic relation to the [hilosofical problems you are encountering


But, Dov.......I do not associate with any of those, I only come to you in the Name of God the Father, and I ask, WILL you Drink the water of Death LIFE FREELY, for IT is offered unto you FREELY, for it is the GRACE of GOD given for the remission of your sins freely......Believe you, that GOD sent the LAMB acording to the PROMISE of MOSES and the Prophets and the LAW...................BEHOLD the Blood of the LAMB Messiah Jesus. Emanual...........................and repent.





Shluchim Learn With Non-Jews
Due to the unfortunate situation that exists in Israel stemming from the Israeli leadership's noncompliance with the words of the Rebbe, the unthinkable has occurred. More
By Yechiel Cohen, Chabad Info
9 Tevet 5771 (16.12.2010)
Due to the unfortunate situation that exists in Israel stemming from the Israeli leadership's noncompliance with the words of the Rebbe, the unthinkable has occurred.

In the early nineties, Israel was inundated by a flood of Russian immigrants, unfortunately, many of them not conforming with the Halachik definition of Jewishness.

In certain areas the situation has gotten so bad that while on Mivtzoim instead of the Lubavith Bochurim asking the normal "did you put on Tefillin today?" they actually have to ask, yes, in the Jewish state, "are you Jewish?"

The above situation is exemplified in the central coastal city of Bat Yam, where the situation has reached the point that the local Chabad House has set up a special division to deal specifically with the non-Jewish population.

The division is directed by Rabbi Aharon Lanin, who gives daily lessons on the Seven Noahide Laws to local non-Jewish youth



Vendyl Jones, who did archaeological work in Israel for nearly 50 years, passed away early this morning in Texas from throat cancer.

The story first broke on Facebook several hours ago, reported by Yocheved Golani, an Israeli writer. It was eventually picked by Arutz Sheva in a fuller report.

Vendyl Jones began his career as a Baptist preacher in the 1950s. Questioning the faith he was supposed to preach, he led his parishioners away from it, something the Baptists have never forgiven him for.

In the 1960s, he took his family to Israel with the goal of finding archaeological proof of his claims, including the lost Ark with the broken stones Moses had brought down with him from Horev, commonly known as "The Lost Ark of the Covenant." He never did find the lost Ark, but he did succeed in finding a treasure trove of ancient perfumes used in the Temple of Solomon.

As his family grew up, he began developing concepts and ideas, many of which were taken up by other Christians also questioning their faith. These ideas centered around living by the Seven Laws of Noah, based on the covenant that G-d made with Noah after the waters from the Great Flood subsided.[Genesis 9:1-17]. The people who followed these concepts became known as Noahides. While Vendyl Jones did not "lead" the Noahide Movement, he was very influential in it and in its spread.

In later years, Jones returned to seeking out Temple treasures and the Temple itself, believing that he would find the lost Ark on Tish'a b'Av 5765, in August 2005 - but it was not to be. He is survived by his children and grandchildren and by the Vendyl Jones Research Institutes, which hopefully will carry on his work


NGO Reps Pledge to Follow Noahide Laws
Family of nations gathered in New York at a special gathering where Mr. Joop Theunissen, Deputy Chief of an important United Nations Non-Governmental Organization signed to keep the laws of Noah. More
By David Yisraeli, Chabad Info
24 Tevet 5771 (31.12.2010)
A conference advocating for the acceptance and adherence to the Noahide Laws was held on December 22, 2010.

The event's title was “Unity, Youth and World Peace”. Presenters included Mr. Joop Theunissen from the United Nations Economic and Social Council (ECOSOC), and Rabbi Yakov D. Cohen of the Institute of Noahide Code, who opened and moderated the conference.

More than 90 people attended this important event, many of whom expressed an interest in continuing this work.

Mr Joop Theunissen Deputy Chief of the NGO branch of ECOSOC signed a proclamation pledging to keep the Laws of Noah.

"Their observance is required, so that the vision of the United Nations – to have a settled and civilized world, in which economic justice and righteousness will prevail - can be fulfilled, with all of us working together in unison."

Noahide Code Rabbi Yakov Cohen said, "Especially now in these turbulent times, when so many people everywhere feel pressured and unsettled as a result of the global financial crisis, it is more important than ever to focus on the most important part of life: the spiritual integrity of human beings before G-d and the desire of the Creator to bestow all blessings on humanity through the full and complete redemption. At the same time, for the sake of children and youth around the world, it is critical that the representatives of the nations affirm and commit publicly to the basic premise, that people respect the very core fabric of life given by the Creator, which the Seven Universal Laws of Noah represent.

Rabbi Cohen told a story of world leaders who spent weeks trying to put together a map of the world with no success, when, finally a young boy snaps the map together in minutes. Curious, they ask how he was able to accomplish this seemingly impossible feat. He replied, 'I simply put the eyes together then the nose and so on.' Noticing their confused looks, he went on to explain, '...You see, on the other side of the world map is a single face of a human being.'"

The NGO Branch services the Committee on Non-Governmental Organizations, a subsidiary body of the ECOSOC composed of 19 Member States. It also provides relevant advice and information concerning NGOs to representatives of the United Nations system, member States and civil society.

Following the conference the participants enjoyed Kosher food and wines from around the world, and agreed to support these ideas of "Unity and Youth" to help bring world peace with the Laws of Noah



Most Israelis Approve Racist Rabbis 

By Rev Ted Pike 

Al-Jazeera, CCUN, January 3, 2011

A recent poll in Israel showed a majority of Israelis (51%) support the racism of 50 top rabbis. Agreeing that "racism originates in the Torah," the rabbis signed a declaration banning Arabs from renting or buying real estate from Jews in Israel. A staggering 41% of secular Israelis, 64% of Orthodox, and 88% of Ultra-Orthodox agree with these rabbis (See, 50 Top Israeli Rabbis: Proud to be Racists).

Most "Israel-first" evangelicals have argued that the people of Israel are remarkably peace-loving and generous constituents of the Mideast's only democracy, even if their former leaders may have done violence to the Palestinians. But past and current events contradict this.

In the spring of 1948, Menachem Begin’s terrorists massacred more than a hundred Arab inhabitants of the sleeping town of Deir Yassin. Afterward, they stripped the surviving women and girls naked and paraded them in open trucks in triumphal procession through the Jewish section of Jerusalem, "where they were subject to the mockery and insults of the onlookers." (1) In the weeks following, such violent animosity toward Arabs increased.

The Encyclopedia of the Palestine Problem extensively quotes the acknowledged Israeli expert on this period, historian Benny Morris. In 1948, according to Morris, hundreds of Arab towns and cities were attacked by the Zionists, their occupants forcefully evicted. The expulsion often began with artillery shelling and even aerial attack. Many Arabs were tortured or massacred by the Israelis in order to further terrorize. Those who fled were not allowed to take any possessions with them. The Zionists bulldozed their homes to prevent return. Arabs were attacked and robbed by Jewish soldiers en route to concentration camps. Even future Prime Minister David Ben Gurion, who authorized the expulsion, was concerned about incidents of rape of Arab women (2). Forbidden to ever return, and receiving no compensation, they and their posterity have little hope of ever regaining their lost dignity, property, and autonomy.

And then there is the ultimate insult: Israel, the nation founded on terror, has convinced the world that the Palestinian dream of returning to their homes is now the very definition of "terrorism" in the Mid-East!

Was an evil government alone to blame for such injustice? Immediately after the Arabs fled their businesses, orchards, factories, towns, and villages (even luxurious villas), Zionist troops and the people of Israel flooded in to seize the spoils. In fact, the sale of Palestinian property flourished as a small industry in Israel for several years.

For the past 62 years, Jews occupied one of those cities, Safed, after its Arab inhabitants suffered horrendous atrocities. The Encyclopedia presents testimony by a Jewish witness of the siege of Safed. "In one case she saw an intelligence officer torture about ten Arab prisoners with a hoe until they bled to death." [Jewish witness Netiva Ben Yehuda said:] 'He beat these wounded men, burnt men who had not slept for days with their lips swollen from lack of water.' The intelligence officer refused to allow the accumulated bodies to be carried out of the interrogation room since he wished to frighten the other Arabs who were brought in." The Encyclopedia continues, describing Zionist attack upon a village near to Safed: "An Arab member of the Knesset later noted: 'When the people who were being robbed insisted on being given receipts, they were taken to a remote place and shot dead.'" In a nearby village, an Arab eyewitness testified: "As we lined up, a few Jewish soldiers ordered four girls to accompany them to carry water for the soldiers. Instead, they took them to our empty houses and raped them. About 70 of our men were blindfolded and shot to death, one after the other, in front of us."(3) Deir Yassin was actually only the first of many massacres designed by the Zionists to create terror. In Duwayma, in the Hebron district: "They killed some 80 to 100 Arabs, women and children. They were killed by smashing their skulls with clubs…In the village there remained Arab men and women who were put in the houses without food. Then the sappers came to blow up the houses."(4)

There were 25,000 Arabs expelled from Safed on May 7, 1948, 98% of its former population. Living in this city today is the aged chief rabbi of Safed, Shmuel Eliyahu, who authored the recent controversial ruling against Arabs. Eliyahu, like most Jews of Safed, believes theirs is an unquestionably Jewish city—it is unthinkable that an Arab should even be allowed to rent an apartment there. Rabbi Eliyahu, as a leading Orthodox Talmudic authority in Israel, actually ruled that the duty to discriminate against Arabs is now "Halacha," or binding Jewish law. Any Jew who violates his ruling and allows Arabs to regain a foothold should, according to Eliyahu, be collectively punished by the Orthodox community including being forbidden to read the Torah (Talmud).

Eliyahu says Arabs should not be allowed to rent because Arabs "meddle" in the affairs of Jews. I wonder what term he uses to describe the violent expulsion of Safed's formerly Arab population into concentration camps. The United Nations defines such not as "meddling" but genocide.

Western Jews Protest Rabbi's Racism

Last week more than 900 Western, primarily "secular" Reform and Reconstructionist rabbis signed a statement condemning the Orthodox and Ultra-Orthodox rabbis who agreed with Eliyahu. Their protest seems impressive. In reality, it is held in contempt by Eliyahu and his followers. Orthodox Judaism is the official religious position of the state of Israel, and its Chief Rabbinate is controlled by the burgeoning Ultra-Orthodox "Haredim." It does not honor the spiritual legitimacy of liberal clergy or recognize marriages or conversions approved by them.

With hard-line Talmudic extremism threatening to spread to as many as 500 Israeli rabbis, Israel faces an important question. Where is this tidal wave of religious extremism taking the nation? Will it make Israel an even more segregationist, aggressive, pariah state?

In the Jerusalem Post, Isi Leibler warns: "Candidly speaking: If efforts are not made to stem extremist trends and promote moderate Zionist streams, the time is looming when the state will fall under extremist control."

Zionist leaders in 1948 needed Jewish terrorists to sabotage and destroy British control (and thus covertly supported Urgun and the Stern Gang). So today the Netanyahu government is unmistakably coddling the Ultra-Orthodox element in Israel. Not a week passes that Ha'aretz does not complain of discrimination against Arabs as the government fails to punish violent or abusive settlers and IDF soldiers guilty of the most abusive actions against Palestinians and their property. Ha'aretz routinely itemizes every kind of perversion of authority by local governing bodies against Arabs. These include denial of water rights and well drilling, issuance of building permits, transportation blockage toward Arabs and movement of their goods and services (including exclusion from Jewish-only highways), and chronic failure to address acts of violence and vandalism by settlers against Arab landowners. Just last week Jewish settlers set on fire a flock of Palestinian-owned sheep, to the torment of the sheep and financial loss of their owner, a farmer with a wife and eight daughters. The script can be written, as in hundreds of other cases, that nothing significant will be done to apprehend or punish the offenders. The same is true of IDF soldiers guilty of obeying orders to persecute and humiliate Palestinians, in and out of wartime.

Next Big Wave: Expulsion of Palestinians

The hard-core Zionist leadership in Tel Aviv knows there is no Jewish fanatic as extreme as a literal interpreter of the Talmud. With no conception of tolerance toward those who disagree with them, they are capable of the worst kinds of violence. The underlying purpose of the government's indulgence of the Ultra-Orthodoxy sweeping Israel today is to create a generation of terrorists empowered to accomplish Arab expulsion. Already, Ultra-Orthodox leaders candidly and publicly encourage their followers toward that goal.

Of course, evangelical mouthpieces of Israel, such as Pastor John Hagee, WorldNetDaily, and tens of millions of "Israel-first" followers, will go along with anything Israel does. Evangelical media will cooperate to edit the worst abuses rising from the "final solution" of the Arab question, rationalizing even violent expulsion as part of Israel's timeless, God-given mandate to subdue and occupy Canaan.

Yet, evangelicals should beware. Ultra-Orthodox Judaism proclaims that, according to the Talmud and Zohar (Kabbalah), the greatest enemies of Judaism are not Arabs but followers of the false prophet, Jesus. Having subdued the Middle East, the Zohar commands Jews to exterminate "Amalek" - all Gentiles who resist conversion to Judaism throughout the world. The Talmud says unless the "Goyim" follow the seven "Noahide" laws, which include forsaking idolatry (worship of the false prophet Jesus), they must also be killed. (See, Coming Jewish 'Utopia' Ruled by Noahide Laws) 

In a remarkable book, The Jewish Utopia, published in 1932 by Talmudic scholar Dr. Michael Higger and endorsed by the founder of Conservative Judaism, Solomon Schechter, Dr. Higger says of the Messianic (anti-Christ) age to come:

In general, the peoples of the world will be divided into two main groups, the Israelitic and the non-Israelitic. The former will be righteous; they will live in accordance with the wishes of one universal God; they will be thirsty for knowledge, and willing, even to the point of martyrdom, to spread ethical truths to the world. All the other peoples, on the other hand, will be known for their detestable practices, idolatry, and similar acts of wickedness. They will be destroyed and will disappear from earth before the ushering in of the ideal era. (5)

In short, Ultra-Orthodox rabbis, under tacit approval by the government, are preparing the next generation of religious Israelis to become exterminators of Arabs - and after that, homicidal persecutors of Christians. Dozens of Israeli rabbis now agree that Israel must end "the Arab problem" immediately, by violence if necessary. (See, Homicidal Rabbi Finds Wide Support in Israel and Top Rabbi: 'Gentiles Exist to Serve Jews')

Meanwhile, evangelical Christians contribute tens of millions of dollars annually to the very Orthodox and Ultra-Orthodox groups who alarm more moderate Jews worldwide. They morally and financially "bless" those who literally believe that someday they will do God a service by not just biting the hand that has fed them (evangelicals) but by actually killing Christians.

During the recent forest fires in Israel, evangelical hands were outstretched in kindness to Israel. But they were bitten by one highly influential Ultra-Orthodox leader, Shas Interior Minister Eli Yishai. Approached during Israel's emergency by evangelicals offering firefighting equipment and help, he refused, evidently believing God could preserve His Holy Land without pollution by gifts from the idolatrous Goyim.

Is the church offended? Hardly. Already forbidden to witness for Christ in Israel and mortally threatened by international Jewish supremacism in myriad ways, evangelicals cannot be alienated by Jewish insults, ingratitude or attack.

So great is their infatuation with the "Beast," with whom they have rolled in bed for more than a century, that evangelicals seem willing not only to be repeatedly bitten by this "Beast" but also to be devoured by it. 


1. The Encyclopedia of the Palestine Problem, page 271. Intercontinental Books, P.O. Box 756, Grand Central Station, NY, NY 10163-0756. edited by Palestinian Christian barrister and diplomat, Dr. Issa Nakhleh. The Encyclopedia is available in most university libraries or online at

2. Ibid, page 261. Ben Gurion wrote in his diary at that time: "The bitter question has arisen regarding acts of robbery and rape in the conquered towns."

3. Ibid, page 262.

4. Ibid, page 265. Quoted from David Gilmour, Dispossessed The Ordeal of the Palestinians, London, Sphere Books, 1980, pages 68 and 69.

5. The Jewish Utopia, Michael Higger, Ph.D., The Lord Baltimore Press, Baltimore, Maryland, 1932. This book is available from Emissary Publications, 503-824-2050


The King's Toara: 
A Complete Israeli Guide for Killing Gentiles 

By Rev Ted Pike

Al-jazeerah, CCUN, January 25, 2011

In November 2009, the world was stunned to learn of a shockingly popular book in Israel, The King’s Torah. It advocates murder of non-Jews and even their babies, claiming such infants would only grow up to become enemies of Israel. Ha’aretz says the book received “wide dissemination and the enthusiastic endorsement of prominent rabbis.” Some rabbinic authorities have condemned it, but many influential Orthodox leaders have chosen to remain noncommittal. (Ha’aretz, March 23, 2010, “The King’s Torah: A Rabbinic Text or a Call to Terror?”) They recognize that anti-Arab sentiment and sympathy, even with violent militancy against Palestinians, continues its dramatic upswing in Israel.

The book’s primary author, Yitzhak Shapira, was arrested in February 2010 for violating Israel’s law against incitement to religious hatred. However, he is reported not to fear imprisonment because of his influence and stature as a prominent head of the ultra-Orthodox settler movement. That confidence has been vindicated by lack of significant prosecution of Shapira for nearly a year.

Recently, a poll in Israel found a majority of Israelis approve the racist rights of Jewish property owners who refuse to sell or rent to Arabs. (See, Most Israelis Approve Racist Rabbis) Just as significantly, the government of Israel itself seems outwardly divided between bland expressions of tolerance by Prime Minister Netanyahu versus “inflammatory statements” and “unbridled incitement” of the ultra-Orthodox by Foreign Minister Avigdor Lieberman (Ha’aretz, January 12, 2011, “The Extreme Right’s Incitement Will End in Murder”).

As Israel descends into ultra-Orthodoxy, increasingly violent solutions to the “Arab problem” are proposed. A recent Ha’aretz editorial describes an ultra-Orthodox video that recommends killing authorities and police who aid Palestinians attacked by settlers. Factions in the highest levels of Israel’s government, including the cabinet and Knesset, are sympathetic to the militant far right. Ha’aretz: “Scarcely a day goes by… without the coalition joining hands with the extreme right in order to depict non-Jews as hostile elements – and Israeli Human Rights groups protecting Arab rights, as enemies of the state.”

Rising Anti-Arab Militancy

Foreign Minister Lieberman embodies the new anti-Arab militancy. Ha’aretz says he “accused organizations that defend human and civil rights of abetting terror and undermining the Israel Defense forces.” He even claimed “the terror being waged against us from within is more dangerous than the terror being waged against us from without.” Ha'aretz says that if indeed those who defend Arab rights in Israel are now to be viewed as complicit with terrorists then Israel is no longer a democracy. “People who abet terror belong behind bars.”

Especially since last year’s “settlement freeze,” many Haredi call for violence against any governmental authority that restrains Jewish attacks upon Arabs. A December 2009 bulletin from West Bank settlers said, “We’ll expel the soldiers from the settlements.” Their internet-distributed pamphlet, The Jewish Voice, includes a call to “execute targeted operations against the evildoers, invade Civil Administration offices and ransack them, as well as operate violently against the Palestinians, deepen the refusal to serve in the army and not recognize Israeli courts.”

The article was written by co-author of The King’s Torah, Rabbi Yosef Elitzur. Ha’aretz has reported that the Yeshiva (Talmudic training school) he helps preside over at Yitzhar was generously funded by the government of Israel (about $250,000 in 2007-08). A similar announcement by Elitzur says “we remember that the war is over Judaism, and the main enemies are the Gentiles in our country who are trying to conquer it and confusing the minds in crooked Jews who are far from the Torah…the Jews will win by violence against Arabs.” Elitzur is smug that the ultra-Orthodox can back down even the government of Israel, allowing settlers to establish virtually autonomous bastions of violence against Arabs. Elitzur:

To this day, administration inspectors have not managed to enter Yitzhar since the freeze decree. That is because the experience and the heat at Yitzhar make every entrance by hostile elements require large forces and end with much damage to IDF and police property, even more damage to Arab property and persons, and a sector burning on all sides for a few days. When in every settlement a police patrol car becomes an unwanted presence, and administration inspectors understand they have ten minutes to run away before their tires are punctured, the government’s ability to enforce its decrees will drop sharply. (, December 6, 2009, “Document: Settlers Prep to Terrorize West Bank”)

With such incendiary rhetoric, it’s not surprising that violence by Jewish settlers against Palestinian farmers and communities continues, with increasing reluctance by authorities to intervene or prosecute.

Haredi, particularly in the West Bank and southern Israel, also constantly harass Messianic Christians (sometimes violently), virtually unrestrained by local police or the government of Israel. (See, Israel’s Increasing Anti-Christianity)

Calls for Murder Come from Talmud

The groundswell of possibly homicidal activism against Arabs and even Jews who defend them is especially dangerous for a powerful reason: It derives its authority from Orthodox Judaism’s most sacred Scriptures, the Talmud and its mystical/revolutionary companion, the Zohar, or Kabbalah, written by the fathers of modern Judaism, the ancient Pharisees.

Perhaps the most highly esteemed Pharisee in the history of Judaism is the “great” Maimonides. He said concerning the “Akum,” or Gentiles: “Do not have any pity on them, for it is said…Show no mercy with them. Therefore, if you see an Akum in difficulty or drowning, do not go to his help. And if he is in danger of death, do not save him from death.”

Speaking of idolaters (those who worship the false prophet Jesus), Maimonides decreed: “Do not eat with idolaters, nor permit them to worship their idols…Either turn them away from their idols, or kill them” (Hilkoth Akum (X, 1)). (1.) Such venerable Judaic authority underlies The King’s Torah. Its homicidal sentiments are literal interpretations of the 2,000-year-old Talmud and Zohar, the highest ethical and spiritual authorities of Judaism.

Israel’s second largest newspaper, Maariv, quotes some of The King’s Torah, whose homicidal recommendations (which the book claims are “halakah,” binding Jewish law) continue for 230 pages.

In any situation in which a non-Jew’s presence endangers Jewish lives, the non-Jew may be killed even if he is a righteous Gentile and not at all guilty for the situation that has been created… when a non-Jew assists a murderer of Jews and causes the death of one, he may be killed, and in any case where a non-Jew’s presence causes danger to Jews, the non-Jew may be killed. The dispensation applies even when the pursuer is not threatening to kill directly, but only indirectly… even a civilian who assists combat fighters is considered a pursuer and may be killed. Anyone who assists the army of the wicked in any way is strengthening murderers and is considered a pursuer. A civilian who encourages the war gives the king and his soldiers the strength to continue. Therefore, any citizen of the state that opposes us, encourages the combat soldiers or expresses satisfaction over their actions is considered a pursuer and may be killed. Also, anyone who weakens our own state by word or similar action is considered a pursuer… Hindrances – babies are found many times in this situation. They block the way to rescue by their presence and do so completely by force. Nevertheless, they may be killed, because their presence aids murder. There is justification for killing babies if it is clear they will grow up to harm us (emphasis mine). And in such a situation they may be harmed deliberately and not only in conflict with adults.

Echoing Maimonides, this work extensively clarifies that “idolaters” who violate the Talmud’s Noahide laws (Christians) must also be executed: “When we approach a non-Jew who has violated the seven Noahide laws and kill him out of concern for upholding these seven laws, no prohibition has been violated.”

Readers who would like to become familiar with rabbinical passages teaching the Jewish right to murder both Gentiles and Christians may read my articles “The Talmud: Scalpel That Bleeds the Mideast” and “The Jewish Kabbalah: Root of Mideast Violence” at Ultra-Orthodox fanatics are not inventing a new Judaism. They are only returning to a literal interpretation of the Talmud/Kabbalah and applying it in the modern anti-Arab, anti-Christian context.

Maariv concludes:

One student of the Od Yosef Hai yeshiva in Yitzhar explained, from his point of view, where Rabbi Shapira and Elitzur got the courage to speak so freely on subjects such as the killing of non-Jews. ‘The rabbis aren’t afraid of prosecution, because in that case, Maimonides [Rabbi Moses ben Maimon, 1135–1204] and Nahmanides [Rabbi Moses ben Nahman, 1194–1270] would have to stand trial too, and anyway, this is research on religious law,’ the yeshiva student said. ‘In a Jewish state, nobody sits in jail for studying Torah.’

How correct that student is. The modern ultra-Orthodox movement has behind it 2,000 years of rabbinic hate of Gentiles (and Christians) as well as possibly hundreds of Israeli rabbis presently supporting it. It is authentic pharisaic Judaism. Such genuine Talmudism bears little resemblance to modern derivatives of Judaism (so popular in the West), such as the Conservative and Reform movements. They “spiritualize” and rationalize away the Talmud’s actual teachings in order to make Judaism amenable to civilized society. That is why such theological “liberals” are loathed and largely boycotted by the Orthodox establishment in Israel.

The government of Israel, maintaining the Orthodox position through its Chief Rabbinate, is founded on the same sacred rabbinic scriptures which give the ultra-Orthodox license to kill. For this reason, stringent repression of ultra-Orthodox terror is unlikely.

Thus, we see that a religion and nation founded upon the depraved teachings of the Pharisees is not bringing forth the fruits of high-mindedness, tolerance, and peace in the way evangelicals have eagerly anticipated for more than a century. Instead, this apostate system, "Babylon the Great," (See, 'Babylon the Great' is Israel) whose forebears tried to extirpate the infant church 2,000 years ago, produces the same bitter fruit: persecution.

This persecution may manifest itself in Israel against Arabs or Messianic believers -- or internationally through Jewish-created, Christian-persecuting ADL "anti-hate" laws.

But make no mistake. Persecution from Jewish sources is the wave of the future. Judao-Pharisaism threatens freedom everywhere.


(1.) Pranaitis, Rev. I. B., The Talmud Unmasked (pg. 76, 83)


Rev. Ted Pike is director of the National Prayer Network, a Christian/conservative watchdog organization. 

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Glenn Beck apologizes (sorta) but I’m not impressed.

by [] · Saturday, February 26th, 2011

After the ADL gets pissy with him Glenn Beck apologizes (sorta) for his rude comparison of Reform Jews to Islamic extremists but I have to say — I’m not impressed.

First of all, let’s just set aside for a moment the ridiculousness of mentioning Islamic extremists in every other breath – really, I have to say (I never thought I’d defend Beck in any way whatsoever) that really, his comments weren’t about Reform Jews being terrorists. While his comments were completely inane, his point was that Reform Jews are primarily a political organization rather than a religious one. How many ways this is a stupid comment leaves me gasping, but it’s not what most people seem to have taken it as – i.e. a claim that Reform Jews are terrorists.

However, the level of stupidity remains pretty high:
1. Reform Judaism is not a political organization.

The now-taken-down Jonathan Marks piece (for which an apology was issued, but not by Marks) seems to have gotten what Beck was saying (without actually saying anything worthwhile). The claim he makes is that because Reform Jews tend to take certain kinds of political positions, that must mean that Reform Judaism isn’t a religion. Now, there are LOTS of things that I disagree with the Reform movement about. Religiously speaking, nearly everything, in fact. Having grown up Reform, though, and coming from a still-Reform family, I can surely say that knowledgeable Reform Jews are practicing a religion, not a political platform.

What’s really wrong here though is the premises that underlie Beck’s claim: Christians have a particular view of what it means to be a religion – it isn’t necessarily one that matches up well with Judaism. Because Christianity is the dominant ( i.e. more populous) religion in the USA, it is that view of religion which most people understand. But it’s not the only one. That view of religion claims that it is belief which is the central driving force behind spirituality. Let me be clear: I am NOT claiming that Christians think that one should not do what they call “works” -what I am saying is that “works” are derived from belief for Christians. For Jews, on the other hand, spirituality is derived from praxis – behaving a particular way.

Just in case anyone missed it, what Beck did was criticize Reform Judaism for being more like traditional Judaism – grounding its spirituality in behavior, That makes Marks’ piece particularly ironic. While I don’t think that what has come to be called “Tikkun Olam” (I won’t get into the difficulties of using that term here) is anywhere near enough for Jewish practice (I don’t have to, I’m not a Reform Jew), for Reform Jews, where it is in fact the mitzvot bein adam l’chavero (between one person and another) which are considered obligatory, their engagement in making sure that other human beings are treated with justice is, in fact, exactly what they ought to be doing. For Marks to say that it’s somehow a lack only shows his profound lack of understanding of both Reform Judaism and Judaism in general. In fact, to serve human beings through observance of mitzvot between one human and another are -if really engaged in as a regular practice- profoundly spiritual acts for Jews. For Reform Jews (by the way Mr. Marks “Reform” not “reformed” – just because you don’t agree with them doesn’t mean you have to stoop to writing their name incorrectly), to engage in work to make sure that working people get a just wage (for example) is what lays the grounding for them to be able to say the Shema and be, as the rabbinic understanding is, an “eid” -a witness- for God.

2. Not just for the Reform
While it’s ironic enough to have to break down why it’s part of a spiritual practice for Reform Jews to help their fellow humans and increase justice in the world, let’s not lose sight of the fact that these are obligatory for all, not just Reform, Jews. For Jews who are aligned with more traditional interpretations of Jewish law – in which halacha (Jewish law) is obligatory – it’s important to remember that Judaism for halachic Jews ( for whatever part of the spectrum they’re in) obliges us to also make no distinction between mitzvot bein adam l’makom and mitzvot bein adam l’chavero – obligations between one human and another and obligations between a human and God- those Jews who consider themselves traditional, halachic, Orthodox, Conservative, Mizrachi, Sephardi, Masorti, Hareidi or whatever are not doing what they are supposed to if they don’t act for the benefit of their fellow human beings. Simply keeping shabbat and kashrut isn’t even vaguely near enough. It may not technically be a violation of kashrut to allow workers at the slaughterhouse to be underpaid, but there’s a HUGE body of literature that very carefully lays out the mutual obligations (read: mitzvot – commandments or obligations) between an employee and employer, and, -I want to make sure this is very clear- the obligation for Jews who see another Jew violating Jewish law – Jews are required to take action against Jews who violate the rights of workers because those laws are quite carefully spelt out in the Jewish legal works from the Talmud on.

So what’s the obligation if a non-Jew violates the rights of another non-Jew?

Well, you might get some people arguing that there isn’t one, but I think that’s a very difficult argument to make. Aside from the specific strictures that are laid out for Jews interacting with one another, there are plenty of general strictures that require an observant Jew to go beyond the minimum in assuring justice for others, for treating non-Jews with respect and dignity, and for working towards making the general society that we live in as Jews a just society – even the Noahide laws (laws that God commanded to non-Jews, there are seven of them) specify that no one can live in a society that doesn’t have a just legal system.

3. And Islam?
Well, I’m not an expert, so if anyone who is Muslim is reading this and I get it wrong, please forgive me. But from what I’ve learned from Muslims, Islam is very similar to traditional Judaism in that it is behavior focused. The goal is submission to God’s desire, which is accomplished through the five pillars. But the five pillars, as in Judaism, are just the beginning of how one expresses one’s devotion to God – there are all kinds of details, like one’s diet, and so on. but let’s also be clear about this: Islamic extremism is not a religion. As a matter of fact, there is a good amount of evidence that Islamic extremism may clothe itself in the language of religion, but the masterminds behind it tend not to be so very religious, but come from secular, often western-educated backgrounds. Like most extremism, Islamic extremism is not about submission to God, but about developing and maintaining earthly power and control over others – and that doesn’t make Islamic extremism significantly different from Christian, Jewish, Sikh or Hindu (name your favorite extremism) fanatics, who are not actually working to perfect themselves and their society, but to maintain control over others – women, people of other colors or races or nationalities, or who look, behave or believe differently – or for that matter, people of “your own group” whom you can manipulate into being ugly to others for no good reason.

In that sense, it isn’t Reform Judaism which is most like extremist Islam, but Beck and Marks, you may be familiar with a group that is very much like it. In fact, I believe I’ve heard of a group at this very minute working hard to deprive a large group of Americans of the ability to negotiate a fair wage for themselves. Say, that wouldn’t be one of yours, would it



1) What is the missva of destroying Amalek?

The Torah (Shemot 17) relates that shortly after the Exodus from Egypt, the nation of Amalek came to battle the Jewish people. When their army was defeated, Hashem commanded the Jewish people to eradicate the memory of the Amalekite nation. According to some opinions, this missva is charged specifically upon the Jewish king, who is enjoined to mobilize the nation to battle against Amalek and destroy them. Most authorities, however, maintain that this missva actually obligates each and every Jew to destroy Amalek whenever such an opportunity arises.

2) Who among Amalek is included in the missva?

The Israelites were commanded to eradicate all of Amalek so that no men, women or children from the nation would remain. This command even extended to animals belonging to Amalekites, a directive that King Shaul was famously admonished for failing to carry out. Some commentaries add that we must also destroy all the Amalekites’ possessions so that no memory of the nation remains. Some authorities maintain that this missva does not apply to an Amalekite who accepted upon himself or herself the seven Noahide laws (the laws that apply even to gentiles).

3) Do we know today who Amalek is?

It is generally assumed that today we are unable to identify the descendants of the Amalekites. However, there is a tradition dating back to the Vilna Gaon, z.s.l. (Rabbi Eliyahu of Vilna, 1720-1797), which suggests that the ancestors of the Nazis descend from Amalek. There is even a documented account of Rav Yosef Haim Sonnenfeld, z.t.l., the great Ashkenazic rabbi of Jerusalem at the turn of the 20thcentury, refusing to meet Kaiser Wilhelm II of Germany (a rabid and detestable anti-Semite) on his visit to Jerusalem in the year 1898, based on this supposition. In our day, however, it is forbidden to act based on this tradition until it can be verified with the arrival of Mashiah.

4) Can an Amalekite convert to Judaism?

Although converts to Judaism are not encouraged according to tradition – especially those who may have ancestry from Amalek, an Amalekite who converted properly is halachically considered a bona fide Jew. The Talmud even records that there were descendants of the infamous Haman from the story of Purim (a direct descendant of Amalek) who converted to Judaism and studied Torah in the land of Israel.

5) What is the missva of remembering Amalek?

Aside for the missva of destroying Amalek, the Torah obligates us to recall verbally, the crimes of the Amalekite nation. This includes the narrative of Hashem’s miraculous salvation of the Jews from Egypt and the splitting of the Red Sea to allow the Israelites to escape from the pursuing Egyptian army, which was then drowned when the waters returned. The entire world was seized by reverence and trepidation from Hashem and and the miracles He performed for His chosen people. It was only the nation of Amalek that, with brash arrogance, hatred and jealousy, defied their Creator and attacked the Israelites, thereby declaring war against Hashem.

By remembering Amalek’s horrific crime and bearing intense contempt for their actions, we should be prepared to fulfill the missva of expunging the outlaw nation should the opportunity present itself. Additionally, remembering their eternal punishment, helps us internalize the lessons to be learned from Amalek purposely rising up against Hashem.

6) How is Amalek remembered verbally?

Halacha requires us to read (or hear the hazan read while having in mind to fulfill our obligation) from a Torah scroll the story of Amalek recorded at the end of Parshat Ki Tesse, a series of verses called Parashat Zachor. The hachamim instituted the reading of Parshat Zachor on the Shabbat before Purim so that we fulfill this missva each year (among other reasons). Many poskim add that this reading must be conducted in the presence of a minyan.

7) What if one missed parashat Zachor?

One who missed the reading of Parashat Zachor on the Shabbat before Purim should have in mind to fulfill his obligation with the synagogue Torah reading on Purim morning (the final section of Parashat Beshalah), which tells the story of Amalek. If one is unable to go to the synagogue for any reading of Amalek, he should read Parashat Zachor from a Humash, as reading from a Humash fulfills the obligation according to some opinions.

8) When are we required to remember Amalek?

Some early commentaries write that although one should try to fulfill this missva at least once a year, one transgresses this missva only if he never read or heard the reading at any point during his lifetime. Others, however, maintain that the missva requires verbally recalling the incident of Amalek at least once each and every day.

9) Are women included in these obligations?

There is a considerable controversy among the poskim regarding the question of whether women are obligated in these missvot. Many hachamim say that these obligations apply only to men, who can actively participate in warfare. But several other poskim dispute this view and maintain that even though women cannot actively assist in the battle against Amalek, they are nevertheless obligated in the missva to remember the incident of Amalek. The custom in most congregations is that the women come to the synagogue to hear the reading of Parashat Zachor on the Shabbat before Purim.

10) Will these two missvot apply after the arrival of Mashiah?

It is largely assumed that there will be no missva to remember or destroy Amalek after the coming of Mashiah at the end of days, as the Midrashim indicate that the nation of Amalek will be eliminated during the wars that will precede the final redemption. Some hachamim, however, say that although there will be no missva to destroy Amalek, there may still be a missva to remember their evil act so we can draw the proper lessons that ought to be learned from that episode.


Arab Blesses Tefilin Booth
While operating a Chabad Tefilin booth in Zichron Yaakov last Friday, Chabad Bochurim were surprised to be greeted warmly by an Arab man. More
By David Yisraeli, Chabad Info
1 Adar-II 5771 (07.03.2011)
Around 100 Jews put on Tefilin with Chabad Bochurim this past Friday, on the main street of Zichron Yaakov.

This deliberate intensifying of activities came in retaliation of Chabad opponents' advancement against the local Shluchim in recent weeks. It was also in honor of Chof Zayin Adar and the call of Chabad's rabbis in Israel to strengthen their Torah, Mitzvos and Mivtzoim ahead of this solemn day.

Tens of candles were distributed to passers-by, as well as countless Noahide Law Cards to the local gentile population.

During their Mivtzoim, Chabad activists were surprised to be greeted by an Arab locale Hadran Abu Nil. Abu Nil explained that he was the one who translated the Noahide Laws into Arabic for the Sheva Mitzvos Committee run by Rabbi Boaz Kali.

He told them that since he has worked with Chabad, he tries to disseminate the message of peace and the Noahide Laws to his Arab brothers.


From Holland to the Hebron hills


Meet some of Sussiya’s residents: A former pastor, his wife, 6 members of former congregation, S. African couple undergoing conversion.

In 2003, at the height of the second intifada, Bert Woudwijk, the pastor of an Evangelical church in The Netherlands, arrived in Sussiya, an Orthodox community in the South Hebron Hills area. He was leading a Christian solidarity mission. But what he encountered in Sussiya would change his name, his country, his religion and his entire way of life.

Today, Bert Woudwijk is Aryel Tsion, a 45-year-old Orthodox Jew living in Sussiya with his wife, Shlomit, and their three young children. His transformational journey into Orthodox Judaism and to the Promised Land is made all the more remarkable by the fact that the majority of his Dutch congregation followed him out of Christianity.

Several have already converted to Judaism, and several more are in the process. Six of them (ranging in age from 28 to 74) plus a South African family have followed him to Sussiya.

For Tsion, the journey into Orthodox Judaism is the culmination of a long search for “the truth.” Raised in the Dutch Old Reformed Church, Tsion originally studied to become a pastor in that church. “But during my studies, I started asking questions,” he recalls, seated in his Sussiya home, where a row of wooden shoes mounted next to the entrance attests to the family’s Dutch origins. “I was disturbed that the largest portion of the Old Testament talks about Israel, yet in the Dutch Reformed Church we only mentioned Israel once a year. I realized this was not right and left my studies.”

Tsion continued to question. In 1998, he was excommunicated from the church over the issue of baptism. “It is written in the New Testament that one should be baptized after one comes to Christ. But the Dutch Reformed Church practices infant baptism. I had a big problem with this. So I did an adult baptism and was excommunicated,” he says.

Looking for a church that acted in accordance with what is written in the Bible, Tsion started his own independent Evangelical church – the Shalom Gemeente Dordrecht (the Shalom Congregation in the town of Dordrecht) which, over time, had some 400 members. “I wanted to find the truth,” he says. “I thought maybe there were more things that were not as they are written in the Bible. I didn’t realize what I was saying or getting myself into.”

Tsion became interested in Succot. He read in Zechariah 14:16 that in the future all the nations will come to Israel to celebrate Succot. “I was taught that after Jesus it was not necessary to keep the mitzvot and Jewish holidays. But I saw that this holiday was meant for all the nations – Jewish and non. If we are going to celebrate it in the future, why shouldn’t we do so now?” Tsion discussed the matter with his congregation, and most agreed they should celebrate Succot. So they gathered leaves and branches and built little huts. “This was the beginning of our search,” he says.

Later, he was shocked to discover that the original Christians were a sect of Judaism. This was followed by his finding out that many of the symbols of the Christmas and Easter celebrations grew out of pagan holidays and that it doesn’t say in the New Testament that Shabbat should be changed to Sunday. In light of this, the Shalom Congregation decided to hold its services on Saturday and started celebrating Pessah.

“When I discovered that the Jewish holidays still apply, I started giving sermons,” Tsion continues. “Some people were uneasy. They left our church, but others joined in their place. In 2002, I realized that not only were the holidays still valid but all of the Torah. I wanted to serve God as best as possible. So I started studying the Torah and behaving accordingly. But I didn’t know about the Oral Law, only the Written Law.”

AT THE same time, Tsion became the chairman of a Christian friends of Israel group, Beth Mevaseret, which included members from some 40 Evangelical and Pentecostal churches in Holland. With the outbreak of the second intifada, he began organizing trips to Israel.

The Beth Mevaseret groups were coming to Israel every two to three months.

During one of the trips in 2003, it was decided to meet Jewish settlers. “We read in the Dutch papers that Israeli settlers were some kind of criminals. I already knew that the bad things printed about Israel were not true. So I thought maybe these settlers are really good people, since they are badmouthed so much,” Tsion says.

That was the group’s first contact with Orthodox Jews.

“I was shocked,” Tsion says. “I found a love of God and obedience to Torah. I sensed the presence of God more than in my own church. ‘How is it,’ I asked myself, ‘that they don’t believe in the New Testament, yet they have this connection to God?’ I started to reread the Bible. I came to Ezekiel 33:18-20, where it is written that a person can return to righteousness even if godless. I realized that the Jews don’t need the Christian messiah. This raised a lot of questions. I started asking God to lead me to truth.”

In 2003, when Tsion’s oldest son was born, he circumcised him in a brit mila performed by a liberal Jewish mohel.

Tsion knew that he had Jewish ancestry.

“I told the mohel that I was a Christian with Jewish ancestry and that the greatgrandfather of my grandfather, Shlomo Levy, was hanged in 1798 by the French for resisting Napoleon. But then I realized I wasn’t circumcised. So I too underwent circumcision. I felt such happiness. I told my church. There were some objections but other members also were circumcised.”

In December 2003, Tsion took his group to Sussiya. He met ex-New Yorker Israel Feld, internal secretary of Sussiya, who introduced him to Yishye Tzur, a Bible teacher. “At once, I felt that both Feld and Tzur loved Hashem [God]. I wondered, ‘How can I feel so connected to them when they do not believe in the Christian messiah?’ When I met Tzur, I grabbed on to his tzitzit [ritual fringes] and told him I wanted to go with him because God is with him. I was still a believing Christian,” he says.“Aryel first came to see me with a group from Beth Mevaseret to learn Torah,” recalls Yishye Tzur. “But when they took hold of my tzitzit, I was shocked. One of the signs of the coming of the Messiah is when gentiles take hold of the tzitzit. But I still didn’t think they were serious. They were viewing the Bible through the lens of Christianity.”

In February 2004, Tsion returned to Sussiya with his wife. He went back again for Pessah and for Shavuot – all the time with questions.

“Yishye told me straight out that belief in the Christian messiah is considered by many Jews as idolatry. No one had been so honest with me,” Tsion recalls. “I had two terrible nights in which I couldn’t sleep. If I wanted to be honest, I had to follow the truth. I knew I would lose my job as pastor and head of Beth Mevaseret. I also knew I would probably lose most of my friends and maybe even my family. I said to myself, ‘If you know in your heart that this is the truth, then God will guide you.’ It was then that I decided to become Jewish. I came to Judaism because it was the direction of the truth. As soon as this was clear, I felt that a great weight had been lifted from me.”

Tsion told his wife he was converting to Judaism. Her reaction was, “Are you crazy? For years you’ve been preaching about the Christian messiah, and now you want to leave?” His wife, Shlomit, 34, was with during all this time. “I saw the things he saw; but when he said he wanted to convert, it was no longer clear to me. To stop believing in Jesus is very difficult,” she explains.

“I was raised a believing Christian and taught if you do not believe in Jesus, you go to hell,” she continues. “I was very afraid.

What if Christianity is the truth? My whole world was being turned upside down. On one level, I understood that the New Testament was no longer valid for me. But then I thought, ‘What if the Old Testament is also not valid? What if there is no Hashem?’ I have always prayed. I could not live with nothingness, without faith,” she says.

“Little by little, things began to fall into place,” Shlomit goes on. “As I looked further, I saw proof that Hashem exists in the continued existence of the Jewish people. I realized that I could no longer be a Christian. I faced two options – to become a Noahide [believer in the seven laws of Noah] or to convert to Judaism. Being a Noahide was not enough. It would be an empty life for me. So I decided to convert. And I have never regretted it.”

Tsion told his congregation of his decision to convert. “I said I no longer believed in Christianity. There was a real uproar. Some members were afraid to leave Christianity, afraid they would go to hell. There were articles against me in Christian newspapers and on websites. But 70 percent of the members were with me.

For them, it was a relief.”

It took the Tsions a year to find a place to study Judaism. They finally went to Antwerp, finishing their conversion in Israel. In 2007, they made aliya.

“It wasn’t easy,” Tsion says. “All our good friends left us. Many in our congregation saw Judaism as a heavy burden and couldn’t convert. There were real problems with family members. My mother found our conversion very difficult to accept. She now speaks with me but still thinks I am going to hell. But we have a relationship. My sister even visited us here. My brother told me, ‘I see now that you are at peace, so this must be good for you.’” Today, Tsion is associate director of international relations for Beit Moriah in Beersheba, a nonprofit organization that promotes Jewish education and values and provides for the needy.

Together with Tzur, he works closely with the Har Tsion Institute (, an Orthodox Jewish organization offering educational programs in Israel for non-Jews interested in learning more about the Jewish faith. He runs the Shalom Center (, a Jewish information center that provides lessons and information about Judaism, Israel, Zionism, conversion and aliya, as well as trips to Israel.

Shlomit, who was a dental assistant in Holland, now fills in for the regular dental assistant in Sussiya and is a babysitter for her neighbors.

“Living in Israel is proof for me that God exists,” Tsion avers.

“The Jewish people are here. He is fulfilling His promises to them. So many miracles have occurred.”

THE FORMER members of the congregation also have compelling stories of their journeys to Judaism. Of the six, one member declined to be interviewed. Two others, Shlomit’s parents, arrived in Sussiya as this article was going to press.

Baruch Shlomo Ben-Israel, a 64-year-old pensioner from Antwerp, started out studying to become a Catholic priest. He left the Catholic Church to become a Pentecostal preacher and finally found his way to Tsion’s Shalom Congregation and from there to Judaism.

“I feel my soul belongs in Israel, and I have reached the end of my search,” he says.

Sarah Eliezer, a retired 74-year-old school supervisor, was a hidden child during World War II, not because she was Jewish (the family belonged to the Dutch Reformed Church) but because her father and oldest brother were Resistance members. In September 1944, they were betrayed to the Nazis by a neighbor in their Dutch town. The whole family – Sarah’s parents, three brothers and two sisters – all went into hiding. Eight-year-old Sarah and an older sister were sent to live with strangers and given new identities. The pair remained in hiding until January 1945. “I followed a long, short road to Judaism. But I have chosen the richest life in the world – Torah,” she notes.

South Africans Johan and Ronel Brink and their three children went to Sussiya via Tsion and his Shalom Center website.

Originally in the Dutch Reformed Church, their journey started 14 years ago when Ronel, to her husband’s astonishment, burned their Christmas tree.

“I discovered it was a pagan symbol,” she recalls. After reading in the Torah that the covenant is everlasting, the family started celebrating Jewish festivals. In 2009, they traveled to Israel and met their first rabbi. “We asked many questions,” Johan says. “It was an amazing experience. We knew then we would become Jewish.”

They applied to the South African Beit Din for conversion. It was also at this point that they heard about Tsion and his website.

The Brinks are still in the process of converting.

“We came to Sussiya because it is the type of community we envisioned – Orthodox and Zionist. It is amazing how wonderfully we have been embraced,” Ronel says.

Perhaps the most compelling story is that of 33-year-old Simcha Barak. He has been deaf since he fell ill at six months old.

He told his story in Dutch to Tsion, who translated into English.

Barak lived with his paternal aunt and uncle, who were devout Christians. In 2000, he joined the Shalom Congregation.

“I immediately felt a connection with him,” says Tsion.

“Because he is deaf, he didn’t always understand the sermons. I would explain them to him afterwards. I also would help him with other things.”

As Tsion moved closer to Judaism, Barak followed. When Tsion was circumcised, Barak underwent circumcision. And when Tsion decided to convert, Barak decided to convert.

But because Barak is deaf, he is considered a shoteh, someone not capable of understanding Torah and therefore could not convert.

“Nevertheless, Simcha felt in his heart that he was Jewish,” says Tsion. “At some point, he decided he should visit Auschwitz.

When he returned, he said being there had triggered a memory of a photo in his maternal grandmother’s home of a woman wearing a yellow star. But he didn’t know how to contact his grandmother. After his mother died, his father’s family broke off all contact with her.”

After two months of searching, Tsion and Barak located his grandmother. “We went together to see her,” Tsion relates. “And when we entered, we saw the photo of the woman with the yellow star. I asked, ‘Who is that woman?’ And the grandmother replied, ‘My mother. My grandparents were gassed at Auschwitz.’” Barak was Jewish according to Halacha and didn’t need to convert.

Tsion helped him get all the relevant documents, and the Dutch Rabbinate certified him Jewish.

After Tsion made aliya, Barak followed. Today, he works in construction and has a full life, often traveling to Jerusalem, where he belongs to a club for the hearing impaired.

Why has Sussiya absorbed these converts? “I was the first person in Sussiya to meet Aryel,” recalls Israel Feld. “I had never encountered someone like him, and I have met many people from different backgrounds. It was a little frightening because I found someone who is extremely charismatic but not like the dynamic Jewish leaders I met. His greatness is in his simple and authentic message. It makes a deep and lasting impression. He is so in touch with his faith. He connects us with the fact that God is in charge of the world. Even if things do not turn out the way we want, it is for the best. This is a refreshing, reassuring message for today,” he says.

“But maybe most important,” Feld continues, “is that he showed me what converts have to offer. We, who were born Jewish, have an admission ticket no matter our level of observance.

People like Aryel infuse into Judaism things we have forgotten or do not emphasize.




Religious records complement,

not contradict each other

To the Editor:

I hesitated to reply to Mr. Glater's comments in his letter concerning his religious beliefs, since he and I debated Judaism and Christianity in depth last year, and he has every right on an earthly level to believe as he sees fit. His letter, however, contained some misconceptions about Christian beliefs, so here I will address them as I also explain the basis for the observation of Good Friday and Resurrection Sunday.

Mr. Glater stated that, after Jesus' death on the cross and the destruction of the Jerusalem Temple in the year 70, "Christian theologians" came up with the idea that his death was a sacrifice for sin which replaced the sacrificial system. Rather, it was Jesus himself who explained to his disciples that he would "give his life as a ransom for many" (Mark 10:45). He saw himself as fulfilling Isaiah's prophecy of the Suffering Servant of God who "poured out his soul to death and was numbered with the transgressors, yet, he bore the sin of many, and makes intercession for the transgressors" (53:12). Mr. Glater and I disagree on the interpretation of the whole passage (Isaiah 40-55), but here it is clear that the Servant is an individual, not the nation; one who would die a sacrificial death for "the sin of many." Christians celebrate this event on Good Friday.

The apostles who wrote the New Testament were faithful Jews who were convinced that the Messiah had come and paid their sin debt through his death on the cross. They would have no motivation to distort or ignore the Tanakh (Old Testament) as Mr. Glater claimed, for they knew that it was the revealed word of God. The true Judaism of the Tanakh is not "flawed" or "defective," but is preparatory for the coming of the Messiah, whom Christians identify as Jesus.

Mr. Glater correctly pointed out that, under the Mosaic Law, the sin offering is made for "unintentional" sins (Leviticus 4), not for "high-handed" offenses. However, it is clear that God does forgive sins forbidden by the Noahide Laws and committed intentionally, at times anyway, for he forgave King David for both adultery and proxy murder. On what basis? His good works? No, rather on the basis of faith in God and his promises of a Deliverer. How do I know? Father Abraham "believed in the LORD, and He reckoned it to him as righteousness." (Genesis 15:6). True faith produced righteous works in Abraham's life and in the lives of the faithful Israelites (and still does today), but it is on the basis of faith, not works, that anyone is justified before a holy God. Mr. Glater states that today's Judaism believes that "all people, regardless of their religious beliefs, can enjoy the good benefits in the afterlife if they live their lives in accordance with the Noahide Laws." That statement lines up perfectly with the spirit of this present age but in no way is supported by the Tanakh, in which God says, "You shall be hold, for the LORD your God is holy." (Lev. 19-2). We all break the commandments every day, in thought and word if not in deed, and the Psalmist is right when he writes, "There is no one who does good, not even one." (14:3). We cannot make it to Heaven by our own efforts. We need a Saviour.

On Resurrection Sunday, in April in the year 30, Jesus' tomb was empty and hundreds of different people reported having seen him alive and well and risen from the dead. Previously, Mr. Glater questioned the significance of this event by pointing out that three other people were brought back to life as recorded in the Tanakh. The New Testament records Jesus raising several people from the dead. His resurrection was completely different, however, in that he predicted it beforehand, and then he was raised by God to a glorified existence, unbound by space and time, and then ascended, in the full view of many, to God's right hand in Heaven. As to the reliability of the records, they do not contradict but rather add to each other, emphasizing different details, as all eyewitness accounts do. Three of the Gospels were probably written between 55 and 65, and John likely wrote his Gospel no later than 80-85, perhaps earlier. Paul's account in 1 Corinthians 15 was written about the year 55, and he received eyewitness testimony when he was converted, within two or three years of the events. He commented that most of those who witnessed the risen Christ were still alive, saying implicitly, "if you don't believe me, go talk to them!"

If Jesus was raised from death, it was by the power of God, and it confirms that Jesus was who he claimed to be, the Messiah and Son of God. This glorious event is celebrated on Resurrection Sunday.

Mark H. Plumpton

Exeter Presbyterian Church member

April 22, 2011 2:00 AM

Religious records complement,

not contradict each other

To the Editor:

I hesitated to reply to Mr. Glater's comments in his letter concerning his religious beliefs, since he and I debated Judaism and Christianity in depth last year, and he has every right on an earthly level to believe as he sees fit. His letter, however, contained some misconceptions about Christian beliefs, so here I will address them as I also explain the basis for the observation of Good Friday and Resurrection Sunday.

Mr. Glater stated that, after Jesus' death on the cross and the destruction of the Jerusalem Temple in the year 70, "Christian theologians" came up with the idea that his death was a sacrifice for sin which replaced the sacrificial system. Rather, it was Jesus himself who explained to his disciples that he would "give his life as a ransom for many" (Mark 10:45). He saw himself as fulfilling Isaiah's prophecy of the Suffering Servant of God who "poured out his soul to death and was numbered with the transgressors, yet, he bore the sin of many, and makes intercession for the transgressors" (53:12). Mr. Glater and I disagree on the interpretation of the whole passage (Isaiah 40-55), but here it is clear that the Servant is an individual, not the nation; one who would die a sacrificial death for "the sin of many." Christians celebrate this event on Good Friday.

The apostles who wrote the New Testament were faithful Jews who were convinced that the Messiah had come and paid their sin debt through his death on the cross. They would have no motivation to distort or ignore the Tanakh (Old Testament) as Mr. Glater claimed, for they knew that it was the revealed word of God. The true Judaism of the Tanakh is not "flawed" or "defective," but is preparatory for the coming of the Messiah, whom Christians identify as Jesus.

Mr. Glater correctly pointed out that, under the Mosaic Law, the sin offering is made for "unintentional" sins (Leviticus 4), not for "high-handed" offenses. However, it is clear that God does forgive sins forbidden by the Noahide Laws and committed intentionally, at times anyway, for he forgave King David for both adultery and proxy murder. On what basis? His good works? No, rather on the basis of faith in God and his promises of a Deliverer. How do I know? Father Abraham "believed in the LORD, and He reckoned it to him as righteousness." (Genesis 15:6). True faith produced righteous works in Abraham's life and in the lives of the faithful Israelites (and still does today), but it is on the basis of faith, not works, that anyone is justified before a holy God. Mr. Glater states that today's Judaism believes that "all people, regardless of their religious beliefs, can enjoy the good benefits in the afterlife if they live their lives in accordance with the Noahide Laws." That statement lines up perfectly with the spirit of this present age but in no way is supported by the Tanakh, in which God says, "You shall be hold, for the LORD your God is holy." (Lev. 19-2). We all break the commandments every day, in thought and word if not in deed, and the Psalmist is right when he writes, "There is no one who does good, not even one." (14:3). We cannot make it to Heaven by our own efforts. We need a Saviour.

On Resurrection Sunday, in April in the year 30, Jesus' tomb was empty and hundreds of different people reported having seen him alive and well and risen from the dead. Previously, Mr. Glater questioned the significance of this event by pointing out that three other people were brought back to life as recorded in the Tanakh. The New Testament records Jesus raising several people from the dead. His resurrection was completely different, however, in that he predicted it beforehand, and then he was raised by God to a glorified existence, unbound by space and time, and then ascended, in the full view of many, to God's right hand in Heaven. As to the reliability of the records, they do not contradict but rather add to each other, emphasizing different details, as all eyewitness accounts do. Three of the Gospels were probably written between 55 and 65, and John likely wrote his Gospel no later than 80-85, perhaps earlier. Paul's account in 1 Corinthians 15 was written about the year 55, and he received eyewitness testimony when he was converted, within two or three years of the events. He commented that most of those who witnessed the risen Christ were still alive, saying implicitly, "if you don't believe me, go talk to them!"

If Jesus was raised from death, it was by the power of God, and it confirms that Jesus was who he claimed to be, the Messiah and Son of God. This glorious event is celebrated on Resurrection Sunday.

Mark H. Plumpton

Exeter Presbyterian Church member


April 30, 2011 | 7:53 am

Interview with a Rabbi on LDS-Orthodox Dialogue












Last month I came across a thoughtful blog post on Orthodox Jews and Mormons by Rabbi Dr. Alan Brill, the Cooperman/Ross Endowed Chair of Jewish-Christian Studies at Seton Hall University. After a brief e-mail exchange, the rabbi was kind enough to post my answers to his questions on LDS-Orthodox dialogue. Here is an excerpt:

1] Which Orthodox rabbis are you friendly with or impressed with? why?

Rather than list specific rabbis, I’d prefer to list organizations with which I have worked. The OU, Agudath Israel, The Simon Wiesenthal Center/Museum of Tolerance, Jews for Judaism, the Sephardic Educational Center, Harvard Hillel and many LA-area Orthodox synagogues all have rabbis whom I know and admire. Last summer I conducted an especially meaningful dialogue with a Montreal Orthodox rabbi. I am very impressed by their dedication to Torah-based Judaism and Jewish values, and the way in which they use their influence both to strengthen their own communities and to work with people of faith to improve the world. I have attended OU seminars and lectures on kashrut laws and dina d’malchuta dina, welcomed the collaboration of the OU and Agudath Israel with Mormons, Catholics, Muslims, and Evangelicals to pass Proposition 8 in California, attended a luncheon sponsored by Jews for Judaism, taken a Torah class from an inspired SEC rabbi, and conducted a town hall meeting on gay marriage at a leading Orthodox shul.

2] What theological topics do you talk with them?

It’s hard to identify a common theme to my religious discussions with Orthodox rabbis. Together we’ve explored many topics: the obligations associated with the Abrahamic covenant, what it means to be created b’tselem, whether dina d’malchuta dina can ever trump Torah law, whether evil was divinely created, the role of Satan in Jewish thought, why certain prohibitions are contained in the Noahide Laws, and why religious Jews and Mormons wear sacred garments.

Two weeks ago, I had the distinct honor of giving the D’var Torah to the Orthodox minyan at Harvard University. After discussing lepers and cleansing, I thanked the Orthodox for standing for morality and Torah values in a world that sorely needs them. I’ll never forget this experience.

3] Why is Mormon-Orthodox Jewish dialogue important?

Mormons generally consider the Orthodox to be Jews who take G-d and their religion seriously. We have enormous respect for people who believe that the Hebrew Bible is a divine book, and that this knowledge obligates us to act in certain ways. On a personal level, I have found that Orthodox Jews are usually much more knowledgeable about their own faith than their Reform and Conservative counterparts.

Given that Mormons believe that they are modern-day Israelites and that their theology is far more complete than other Christian belief systems on the Abrahamic covenant, chosenness and Israel, the prophetic tradition, etc., it’s only natural that they would seek to dialogue with Jews who look to Judaism, not secular liberalism, for enlightenment on these questions.

The LDS Church as a whole is interested in working with other faiths in two areas: humanitarian aid and promoting religious freedom. At the grass roots level, however, Mormons love Jews, Judaism, and Israel, and any attempt by the Orthodox to engage in dialogue with us would be warmly welcomed.

4] Do the Orthodox rabbis ever learn about Mormonism and its doctrines?

I’ve fielded many questions from Orthodox rabbis on LDS beliefs and practice. On one occasion the local LDS Church’s public affairs committee invited a group of LA-based rabbis to visit the temple in Draper, Utah, before it was dedicated. An Orthodox rabbi was in the group, and he was very appreciative of the chance to learn more about our sacred rituals.

5] If there is one message that would give an Orthodox audience?

Mormons have enormous respect for Judaism and Jews, and we have more to say to religious Jews than do other Christians.

6] Where do you see the most divergence?

Mormons have temples, revelation through prophets, and the priesthood. We consider them to be both necessary and irreplaceable. When we read the Hebrew Bible, we see a pattern of G-d calling prophets, giving them His word, and the sending them to transmit it to the masses.

There are no authorized dissenting voices in the Torah. Therefore, when a Mormon reads the Talmud, with its quarreling rabbis and multiple interpretations of scriptural passages, it’s difficult for him to accept the rabbinic/Talmudic tradition as being a continuation of temple-based Judaism. For us, there can’t be a prophetic tradition without prophets.

7] Is there any advice that you would give someone who is not used to encounter with Mormons.

Mormons do not believe that Jews and others who reject Jesus Christ as the Savior are going to hell. [For us the deadline for accepting G-d’s truths is not death, but the olam ha-ba]. Also, there is no room in LDS doctrine for replacement theology. The Abrahamic covenant is at the center of our temple worship, and children born to couples who have been “sealed” in our temples are said to be “born in the [Abrahamic] covenant.” To be sure, our definition of that covenant is more expansive than the Jewish one, but the idea that the Abrahamic covenant has been replaced by something else is antithetical to our beliefs. Does the covenant still apply to Jews? Yes. Are they keeping all of its requirements? That would make for a fascinating dialogue topic



Reflections on the Demise of an Archterrorist

For all of us who were old enough on 9/11 to understand the meaning of those terrible towering billows of smoke drifting from lower Manhattan to Brooklyn, visible from as far away as Connecticut, and seen worldwide electronically, the death of Osama bin Laden cannot but strike a chord in that place in our hearts that seeks to see revealed justice in our world.

After all, one of the basic tenets of the Noahide Laws1—the universal law of humanity—is, as G‑d tells Noah upon his exit from the Ark, “Shofech dam ha-adam, ba-adam damo yishafech”—“he who spills the blood of man, by man shall his blood shall be spilled.”

Yet we understand that this is not out of a Divine concession to a desire for revenge; vengeful feelings are unworthy of a human being, as stated in Parshat Kedoshim (Lev. 19:18).

Rather, we grasp that there is no place in the world for a person who does not respect the image of G‑d that is each one of us.

Idol worship is considered one of the most serious sins in Judaism. Yet the idolater doesn’t actually deny the ultimate existence of G‑d; he simply sees Him as too great to be involved with a mundane world, and claims that He appointed “vice presidents” to run its day-to-day affairs, and that these “sub-gods” are what should be worshipped.

By contrast, the murderer, who does not hold human life in awe, rejects the idea that we are created in G‑d’s image, that G‑d assigns value to each one of us. He rejects the reflection of G‑d because he denies G‑d any power other than to be mirror of his own ego. He seeks to replace G‑d; his god, however fervently he worships him, is an image of himself. He worships himself, and therefore seeks to kill, and denies the value of the life, of all who are not in his image.

This is a worse idolatry than any ancient pantheon, because it places a man of flesh and blood in the place of G‑d. Only when his mortality is exposed by his death is his pretension of being G‑d eradicated, and order is restored. The world is distorted by the very presence of those who deny the image of G‑d and the right to life of others.

But there is something about this that must say far more to us. As the Baal Shem Tov taught, in everything we hear or see, we must find a positive lesson in our relationship to G‑d. What is the positive message from all of this?

Let us begin by thinking of all the effort by so many people that went into performing this act of justice, this act of negating evil. How much money, how much technology, how much human ingenuity has been expended to fulfill this task that has been urgent for a decade?

Imagine now if we act upon the understanding that at the root of all this trouble lies a world far too unaware of the universal code, the Noahide Laws, that G‑d gave all humanity—preserving its diversity by the very generality of its laws, yet demanding above all one thing: absolute respect of the right of each individual to live in peace the life G‑d gave them.

That peace exists for it to be used to make the world a place of goodness and kindness, as the Rebbe was wont to say in encouraging the observance of these laws. However, to get there practically, we must consider Maimonides’ statement (Laws of Repentance 9:1): “When a person is occupied in this world with sickness, war and hunger, he cannot involve himself with either wisdom or mitzvot.”

Here, I believe, is the lesson we can learn from the entire effort and operation to get Osama:

Let us try to devote the same massive effort and brainpower that have been used for war, to take away hunger and disease, and to teach and demand (in peaceful ways), that all people accept the Divine image of every other.

Then we will have taken the very evil we have today eradicated, and turned to truly good and harmonious uses the power and ability that the response to this has evoked. We can then move towards that time of which Isaiah (2:4) writes, “Nation shall not lift a sword against nation, neither shall they learn war anymore.”

And it is, in particular, our—the Jewish people’s—task to evoke this, to be the catalysts that inspire this new focus. We see this from the preceding verse:

“And many peoples shall go, and they shall say, ‘Come, let us go up to the L‑rd's mount, to the house of the God of Jacob, and let Him teach us of His ways, and we will go in His paths,’ for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.” (Isaiah 2:3)

And as anyone who studied chemistry knows, a little catalyst goes a long way




Op-Ed: Convert them to Judaism

Published: Thursday, May 12, 2011 12:30 PM
The writer suggests that the way to combat Muslim terrorists is to convert them to Judaism. What do you think? INN would like to know.

Walid Shoebat, an erstwhile Muslim PLO terrorist, saw the error of his ways and subsequently converted to Christianity. He now supports Israel and America and has an excellent website:

Mr. Shoebat was asked a question recently on a radio Talk Show. The question was, “… how should a Christian combat Muslim terrorism?” His answer was simple. “Convert them to Christianity.”

That is what I think Jews should be doing in Israel or anywhere else - convert the Muslim terrorists to Judaism. I have felt for a very long time that it should be an appropriate religious undertaking to bring the Jewish faith to the gentiles just as it is an obligation for Jews to love and cherish, above much else, the blessed converts among us.

If many previous Muslims can reject their Islamic beliefs and adopt the Christian faith why cannot they also be attracted to the unassailable divine truths inherent within the Jewish faith?

The current belief is that Jewish proselytizing is frowned upon. The rabbis claim that members of all faiths have equal opportunities for redemption. They suggest that non-Jews seeking to be a part of the Jewish people and faith need not pursue such a goal if they can live according to the Noahide laws.

Indeed, Orthodox rabbis in particular are enjoined to go out of their way to deliberately discourage aspiring converts. That has become, it seems, the current tradition, but traditions are only the present manifestation of earlier religious revolutions. So, they forget that a much earlier authentic Jewish tradition was to eagerly seek out converts from among the peoples of the Middle East and the Mediterranean basin.

Judaism was the most active proselytizing religion from the Maccabean period (though the Hasmoneans sinned by forcibly converting the Idumeans) through to the time when Rome finally embraced Christianity. Then the Church fathers, using the temporal power of Rome, banned Jewish missionary work upon pain of death. Thus the current tradition of discouraging such proselytizing emerged and has lasted for over a thousand years.

Judaism first spread across the Middle East and throughout the Mediterranean region. For instance, the Jewish kingdom of Adiabene in the first century of the Common or Christian era was created in what is now modern Kurdistan.

Many Roman writers told of the missionary activities of the Jews. It is believed that at one time some 20% of the population of the Roman Empire were Jewish, significantly through conversion. Seneca and Juvenal were among Roman writers who even expressed concern at the successful conversion activities of the Jews.

Christianity triumphed in the 4th century and Judaism became defensive in the face of more and more onerous anti-Jewish strictures. However, missionary work continued where there was little or no Christian influence or pressure.

For instance, in what is today’s Yemen, a Jewish Kingdom arose in Himyar. These new Jews fought to preserve their Jewish faith in the face of Islamic depredations from the 7th century onwards, and their descendants arrived en masse to reconstituted Israel in Operation Magic Carpet when, in May, 1949, the Imam of Yemen permitted 45,000 of the 46,000 Jews in his land to emigrate. This attests to the love of Judaism throughout the long centuries by those whose ancestors were converts but who nevertheless prevailed and remained steadfast in the face of persecution and pressure upon them to abandon their faith.

We know of Jewish tribes throughout Arabia and along the North African lateral. Indeed Jewish kings and queens, who all were descendants of early Jewish converts, fought against the ever encroaching tide of Arabs who were invading under their new banner of Islam. Similarly the Black Jews (the Beta Yisrael) in the mountainous Gondar region of Ethiopia have a glorious history of kings and queens leading armies against their oppressors and enemies, be they Christian or Muslim.

The Khazar kingdom is probably the best known example of mass conversion to Judaism. Situated between the Black Sea and the Caspian Sea, this enormous Jewish kingdom resisted the pagan and early Christian Russian pressure along its borders for centuries before at last being overwhelmed.

One of my earliest prized possessions was a copy of that wondrous book, The Exiled and the Redeemed, written by the late Israeli President Yitzhak Ben-Zvi. In Ben-Zvi’s book is priceless information on the many exotic peoples and tribes, from India to south-east Asia and from China to Africa, who clung tenaciously to their Jewish faith.

Most of the Bene Israel from Cochin in India and the Beta Yisraelfrom Ethiopia have returned to the Jewish ancestral homeland. Many of these peoples - often from early conversion to Judaism - trace their ancestry back through long, long centuries, even millennia, and have kept their Jewish faith intact.

Israel faces a hostile Muslim population, whether within the 1967 borders or within the Jewish biblical heartland, Judea and Samaria (the erroneously named West Bank). If Jews once had a tradition for centuries of converting their neighbors up until Christendom and Islam dominated so much of the world, there is no reason now not to recover and redeem that earlier tradition.

Certainly one way to gradually overcome Muslim terror from among the Arabs who call themselves Palestinians, is to do what the Christians have done to an erstwhile Muslim Palestinian terrorist like Walid Shoebat and to many others – convert them to Judaism. And even though the vast majority of Arabs who call themselves Palestinians can trace their ancestry back merely to the illegal Arab immigration into British Mandatory Palestine during the early years of the 20th century from neighboring stagnant areas, nevertheless a tiny minority may have ancestors who had once been Jews forcibly converted to Islam. Bringing them back into the Jewish fold would in itself be a holy mitzvah, would it not?  

Just imagine if it had been Israeli and rabbinical policy from the inception of the reborn Jewish state in 1948 to actively bring Judaism to the Arabs who call themselves Palestinians, how different the demographic, political, social and religious landscape might now be. There would probably be far, far more Jews and far fewer Muslims within the narrow land between the Jordan River and the Mediterranean Sea.

If our ancient rabbis saw no contradiction in their divinely inspired mission to encourage all non-Jews to embrace the God of Abraham, Isaac and Jacob, King of Israel, Creator of the Universe, the One and Only God, invisible and indivisible, then why not now?

At least, we all - especially today’s rabbinate - should think about it as a peaceful way to erode the Arab Muslim presence and hostility


Committee on Non-Governmental Organizations Recommends 25 Groups for Consultative Status, Including Brazilian-based Institute Focused on "War-Affected' Women

Completing its fourth day of the resumed 2011 session, the Committee on Non-Governmental Organizations (NGOs) today recommended special consultative status for 25 entities to the Economic and Social Council, and postponed consideration of 26 additional groups until the Committee receive answers to its outstanding questions.

( - Completing its fourth day of the resumed 2011 session, the Committee on Non-Governmental Organizations ( NGOs ) today recommended special consultative status for 25 entities to the Economic and Social Council, and postponed consideration of 26 additional groups until the Committee receive answers to its outstanding questions.

General, special or roster status is granted in accordance with such criteria as the applicant’s mandate, governance and financial regime.  Organizations enjoying general and special status can attend meetings of the Economic and Social Council and circulate statements, while those with general status can, in addition, address meetings and propose agenda items.  Roster-status non-governmental organizations can only attend meetings.  Organizations with general and special status must also submit a report every four years.

During the meeting, delegates examined a range of applications from candidate NGOs working to provide a diverse set of services across the globe.  Among the issues covered were academic freedom, fighting, kidnapping and forced disappearance, and economic and social assistance for women.

The Committee recommended special consultative status for two NGOs based in the Democratic Republic of the Congo.  One of them, Action des Chrétiens activistes des droits de l'homme á Shabunda, works to combat poverty through sustainable development.  The other, Action Sensibilisation sur les Nouvelles Technologies de L'Information et de la Communication, promotes the use of information technology and communication to provide farmers with necessary knowledge tools.

A number of applicants were also recommended that deal with women’s issues, such as the Association of War-Affected Women, based in Sri Lanka, and the Brazil-based Equit Institute, which works at the intersection of gender and development, examining the linkage between gender norms and the economic situation of women.

Two applications relating to women’s issues were delayed, however, owing to the creation of UN Women and the request by some Committee members that the NGOs change either their names or terminology, which used the name “UNIFEM”.

The Committee will reconvene at 10 a.m., Friday, 20 May, to review quadrennial reports, both new and deferred, and to take up issues relating to such matters as name changes, withdrawn and suspended NGOs, and special reports, and to continue its consideration of the remaining deferred applications.


The Committee on Non-Governmental Organizations ( NGOs ) met this morning to continue its resumed session, to run through Tuesday, 24 May, for which it had before it an information note for participants ( document E/C.2/2011/1 ).

The Committee today recommended special consultative status for the following organizations:

First Nations Summit, an international organization based in Canada that represents 51 First Nations governmental or political bodies ( 70 per cent of British Columbia’s First Nation population ), working to negotiate treaties throughout the province of British Columbia, Canada.

High Atlas Foundation, a United States-based international organization, working to establish development projects in different parts of Morocco that local communities design and manage, and that are in partnership with Government and non-government agencies.

Human Rights League of the Horn of Africa, an international organization based in Canada, working to enlighten citizens of the Horn of Africa on human rights, to detect, monitor, investigate, verify and report on human rights violations, and to conduct research on human rights issues with a view to disseminating their findings and/or conclusions.

Hunt Alternatives Fund, a United States-based international organization, created to provide grants and technical assistance in the field of human service.

Institute of Noahide code — 7 Laws for 70 Nations, a United States-based national organization, working to encourage the practice of The Seven Laws of Noah, comprising “seven universal laws biblically binding upon all humanity”.

International Center for Alcohol Policies, a United States-based international organization, created to promote understanding of the role of alcohol in society and to help reduce the abuse of alcohol worldwide by encouraging dialogue, and pursuing partnerships involving the beverage alcohol industry, Governments, the public health community, and others interested in alcohol policy.

Karat Coalition, an international organization based in Poland, created as a response to the invisibility of women from Central and Eastern Europe and the Commonwealth of Independent States, and their concerns and needs in the international arena.

Mental Health Initiative for Africans in Crisis, a United States-based international organization that provides emergency and long-term mental and psychosocial health care to individuals in developing nations facing natural or man-made crises, such as war, tribal, religious, or political conflicts, torture, weather or environmental hazard, extreme poverty, terminal illness, such as HIV/AIDS, and abuse and neglect of the vulnerable, especially children and women.

Redress Trust, an international human rights organization based in the United Kingdom that is dedicated to the eradication of torture, and which aims to promote justice for victims of torture and related international crimes, hold accountable the Governments and individuals who perpetrate torture, and develop the means of ensuring compliance with international standards, as well as securing remedies for victims.

Restoration World Outreach Ministries, a United States-based international organization, working to “restore order to the Body of Christ and to the Nations through the restoration of the Apostolic Doctrine, Prophetic Vision and the Five Fold Ministry to the Church”, focusing primarily on sustainable development through micro- and small business development, education and youth programmes, poverty eradication and the protection of human rights.

Yale International Relations Association, a United States-based international organization, seeking to further the Yale community's understanding of international relations and to educate its members, the Yale community, and others around the world about international affairs.

Environmental Management for Livelihood Improvement Bwaise Facility, a national organization based in Uganda that aims to empower communities to implement development plans and programmes that promote sustainable development.

Action des Chrétiens activistes des droits de l'homme á Shabunda, a national organization based in Democratic Republic of the Congo, working to promote and defend human rights with an emphasis on the rights of victims, witnesses, women and children, to promote justice and fight impunity, and combat poverty through sustainable development.

Action Sensibilisation sur les Nouvelles Technologies de L'Information et de la Communication, a national organization based in Democratic Republic of the Congo, working to promote Information Technology and Communication for the purpose of assisting women and children, provide farmers with knowledge tools for processing information, and provide orientation sessions for volunteer information technology personnel in individual schools, districts, universities, associations, institutions and companies.

Asociación Panameña de Corredores y Promotores de Bienes Raices, a national organization based on Panama, working to serve as a liaison between its members and their customers to ensure good business practices, governed by the strictest ethical behaviours, and to encourage more and better investments, contributing to better living conditions for Panama’s citizens.

Association of War-Affected Women, a national organization based in Sri Lanka, working to promote a peaceful and prosperous Sri Lanka where all its peoples can live with dignity and the enjoyment of equal rights.

Assyrian Aid Society — Iraq, a national organization based in Iraq, working to help Assyrians in need, to promote the Assyrian culture and heritage, and to maintain a structure capable of responding to unexpected crises for Assyrians requiring immediate mobilization.

Civil Society Legislative Advocacy Centre, a national organization based in Nigeria, working to train and enlighten civil society on its role in policymaking, the responsibilities of the legislature, and existing decrees and issues affecting Nigerians, as well as aiming to ensure that the legislature at the local, state, and federal levels is aware of its relationship within the legislature and with other government bodies, its role in policymaking and oversight, and its responsibility in acting as a voice for the people.

Corrections India, a national organization in India, aims to provide prisoners’ children with the highest level of dignity and social acceptance, as well as counsel prisoners and bring them into the mainstream of life.

Equit Institute, an international organization based in Brazil, working in the intersection of gender and development, which sees gender norms and the economic situation of women as deeply interrelated issues that should be urgently addressed altogether.

Foundation for the Future, an international organization based in Jordan, aiming to fulfil the commitments made in the recent declarations on reform and democracy, to mobilize funds from inside and outside the region to assist indigenous initiatives in that context, with regional and international support, and to bring together existing pro-democracy initiatives into a process that links national, regional and international movements for democratization.

Fundaci ón Pais Libre, a national organization in Colombia, working to foster awareness of the consequences of kidnapping, extortion and forced disappearance, the importance of fighting against it, and the study of those crimes, to bring both direct and indirect support to the victims.

The representative of Kyrgyzstan raised the issue that the NGO had supplied its answers in Spanish.  He said that every application, in its entirety, should only be submitted in the “two working languages of the UN – English and French”.

The Committee Chair clarified that, up until now, while it clearly stated that the application needed to be in English or French, additional questions posed by the Committee were sent as a letter in English, with no language specifications.  However, after conferring with the NGO branch, it had been decided that all queries sent to NGO candidates would now specify that replies must be in one of the two working languages.

The representative of Peru noted that NGOs should have been told right away that their answers needed to be in one of the two working languages.  As it stood now, an entire year was wasted because there was not now enough time to review those applications that were unable to be considered, owing to language issues.

The Chair clarified that, from now on, NGOs would be told that all their answers needed to be in one of the two working languages of the Secretariat.

The representatives of Morocco and Kyrgyzstan agreed that language requirements should be specified to the NGOs for all correspondence, and said the current NGO should still be recommended.

The Committee then decided to recommend special consultative status for the organization.

Gibh Varta Manch, a national organization based in India that aims to uplift and help members of society realize their dreams in a positive manner, and to support the progress of society as a whole.

Ilngwesi Afya Program, a national organization based in Kenya, created to respond to the growing awareness of the overwhelming threat of HIV/AIDS, tuberculosis and Malaria.

The Committee recommended that review of the following applications be postponed, pending replies to previous or additional questions posed:

Global Life Focus Network, a national Canadian organization, working to help children from around the world to grow in a healthy environment by spiritually, physically, economically, and socially restoring the family.

Kosmos Associates, Inc., a United States-based organization that aims to build the new global civilization and world community through raising individual consciousness, dialogue among civilizations for understanding different world views, individual and group action to reform the United Nations and to build political, economic and civil systems that meet the needs of a globalized world.

The representative of Pakistan asked for further clarification about whether the NGO’s affiliates already had Economic and Social Council status, and to provide details about any partners already participating in that way, as well as what the NGO meant by stating that it was now an independent organization seeking to continue its work at the United Nations under its own non-profit tax-exempt status.

National Committee for UNIFEM in Finland is a national organization that supports the work and goals of the United Nations Development Fund for Women ( UNIFEM ), and promotes both the empowerment of women and gender equality.

The representative of Pakistan noted that the name of the NGO had changed as of January 2011 to “UN Women — National Committee Finland”, so he asked about the procedure on that account and whether the Committee would be granting status to the organization with the old name, or whether it had to apply with the new name.

The Committee Chair stated that, if the Committee members agreed, they could grant status to the organization with the old name and, then, have the NGO apply for a change of name for the NGO.  He noted that, while there had been a name change, it was not a voluntary change by the NGO, but, rather, reflected a change in name and structure of the United Nations body, which the NGO wished to represent.

However, various Committee members, including the representatives of Pakistan and Morocco, responded that they needed to consider the precedent of giving status to an organization with a name that no longer existed.  Additionally, the representatives of both India and Bulgaria asked for further clarification about whether the NGO had been required to sign a formal agreement with UN Women to continue cooperation in the future.

The Committee Chair, finally, summarized the Committee’s decision to ask the NGO to send an application with its new name by Monday or Tuesday of next week, as well as clarification of its relationship with UN Women.  As soon as the Committee received that information, it could move to grant that NGO consultative status by the end of the current session.

Search for Common Ground, a United States-based international organization, working to transform the way the world deals with conflict, and promote local partners to find culturally appropriate means to strengthen societies' capacity to deal with conflicts constructively, understand differences and act on commonalities.

The representative of Kyrgyzstan noted that, within a list of countries in which the NGO worked, it had cited “ Jerusalem” as a country, and “ Jerusalem” also appeared listed several times in the financial breakdown as a country.  He asked the NGO to clarify what was meant by that.

Morocco’s representative asked for further explanation of one of the NGO’s answers, wherein it said that the organization was made up of 300 members, and Morocco was cited among countries listed for proposed projects.  Would those projects take place through civil society, through Government institutions, or both?  The delegate asked.

Sisterhood Agenda, a United States-based international organization that creates and implements activities for women and girls, with special emphasis on females of African descent, addressing the social, health, economic and cultural issues of this historically at-risk — and traditionally underserved — target population.

Somali Community Access Network, a United States-based international organization that aims to change people's lives for the better through culturally competent services and resources, which promote health, safety and productivity for each client served.

Sudanese Mothers For Peace is an international organization based in the United Kingdom that aims to:  advance education, relieve poverty and empower women and their families, through the provision of seminars, advice, assistance, representation, counselling, translating and interpreting services in matters, such as immigration, money debts, welfare benefits, health, housing, social security, education, training, and employment; provide facilities of recreation and leisure time occupation in the interests of social welfare, with the aim of improving the conditions of life of those persons for whom the facilities are provided; and to promote human rights throughout the world and work towards rapid and full implementation of United Nations Security Council resolution 1325 ( 2000 ) on women, peace and security.

Sudan’s representative said the NGO had twice submitted late replies to the Committee’s questions, and for that reason, Sudan’s delegation and its capital had not been supplied with sufficient time to properly review the application.  He also asked a number of other questions, including how work was conducted in Sudan, if the NGO was based in London.  He asked whether the NGO had a local office in Sudan, worked with a local representative, partnered with other organizations, or a combination of those.  If there was a local office, he wanted to know whether there was coordination between that local office and the London headquarters.

Noting that the NGO’s budget was very small, at only $8,000, which came from its members, he asked whether its dues-paying members were inside Sudan or not.  Further, he asked what, if any, relationship the NGO maintained with the International Criminal Court.

The representative of Venezuela said that since the NGO was based in the United Kingdom, but seemed to carry out work in Sudan, she, too, was drawn to the NGO’s small budget and asked for an update on its financial status, as well as an explanation of how it managed to conduct all its stated tasks on another continent with such a small budget.

The Fishermen, a United States-based international organization, created to educate and provide health care to orphaned children around the world, placing emphasis on caring for orphaned children with special needs.

While the representative of Venezuela said her delegation was prepared to grant the NGO consultative status, the representative of Pakistan asked for information about the studies that the NGO said it had done in Pakistan, as well as about its studies in other countries, namely whether the NGO was carrying them out through a partnership with organizations on the ground and who those partners were, or whether they were collecting information from the websites of NGOs and governmental organizations.

Training for Women Network, a national organization based in Ireland, working to advance, promote, develop and coordinate provision of accessible, high-quality, vocational and pre-vocational education and training for women in Northern Ireland, leading to sustainable employment.

The representative of Pakistan asked for further clarification about the organization’s framework and for a copy of the charter, if it had not already been received.

Asian Eurasian Human Rights Forum, an international organization based in India, works to help create a special climate of solidarity and responsibility, and to identify the obstacles that come in the way of the promotion and protection of human rights.

Business and Professional Women Voluntary Organization — Sudan is an international organization based in Sudan that aims to empower women to rise out of poverty and ensure that women have a voice in policies that affect them and their families.  The organization assists women to enter and re-enter the workforce, and to start up and advance their business or profession.

The representative of Sudan asked for more time to consider the NGO.

All India Christian Council, a national India-based organization, created to proactively protect and serve the interests of the Christian community, minorities and individuals belonging to oppressed castes.

The representative of China noted that NGO’s website lists Tibet and Taiwan as country names, so her delegation asked that the organization correct it to list Tibet as an autonomous region of China, and Taiwan as a province of China.  Also, because the NGO had stated that most groups had not been able to pay membership fees and had been granted scholarships, the representative sought clarification about the NGO’s policy of membership fees and criteria for granting scholarships.

Asia Indigenous Peoples Pact, a national organization based in Thailand, working to strengthen cooperation and solidarity among indigenous peoples across Asia, to promote the rights of indigenous people in general, and, in particular, to protect and revitalize indigenous systems and institutions, and their control over their ancestral homelands, development and future.

The representative of China asked for further information about the project that the NGO said it was conducting in that country, in connection with the answer that it had provided about it policy advocacy activities.

Caribbean Electric Utility Services Corporation, an international organization based in Saint Lucia, is the regional association of electric utilities in the Caribbean region, facilitating the development of world-class electric energy services for all peoples of the Caribbean, providing industry-specific services to enhance the capacity of its members, creating regular networking opportunities, and advocating for the industry, supporting mutual assistance programmes and coordinating knowledge-sharing activities.

Cat ólicas por el Derecho a Decidir C órdoba, a national organization based in Argentina that fosters discussion and action on issues, such as reproductive rights, sexuality, health and citizenship of women, and their relations with religious elements.

The representative of China asked for more information about the organization’s stated participation and specific work in the follow-up to international conferences in Cairo and Beijing.

Centre for Human Rights, a national organization based in South Africa, aims to be a world-class academic institution, focusing on research, teaching and advocacy in the field of human rights law in Africa.

The representative of China asked for information about how the NGO, which receives funds from many countries, maintains its independence from Governments.

Chamber of Computer Logistics People Worldwide, an international organization based in India, promotes the need for higher education for youth and educates underprivileged and needy youth to help build a world in which every young person can access higher education at an affordable price.

The representative of Pakistan requested a better explanation than the NGO had provided in its answers with regard to its use of the term “ambassador”, including whether the noted ambassadors represented countries or whether it was possible to refer to them as representatives of the organization.

Creating Resources for Empowerment in Action, an international women’s human rights organization based in India, that empowers women to articulate, demand and access their human rights by enhancing women’s leadership, and focuses on issues of sexuality, sexual and reproductive rights, violence against women, human rights and social justice.

The representative of Pakistan asked for clarification on what the NGO meant when it used the term “sexual rights”, given that sexual rights was not a recognized term in the human rights discourse.  He also sought clarification about the organization’s stated anti-sodomy and anti-trafficking goals, given that its aim of eliminating censorship and trafficking seemed very broad and needed to be put into perspective.

The representative of Morocco requested further information about the NGO’s statement that it had been advocating for gender rights within the United Nations Human Rights Council, and whether its role had been to encourage participation by other NGOs in the Council, specifically regarding sexual orientation and identity.

Fundaci ón Argentina a las Naciones Camino a la Verdad, a national organization in Argentina that defends and spreads the principles of the United Nations Charter regarding the fundamental rights of humankind and the dignity and value of every human being.  Among its activities, the organization contributes to the creation of educational and research entities at every level of teaching, promotes the granting of scholarships through donations, as well as the development of housing estates and dignified housing, and defends the environment and the ecosystem through the promotion of concrete actions aimed at avoiding environmental degradation.

The representative of Peru said that his delegation had spoken out in past sessions about the significant confusion in the NGO’s application and, even after receiving answers to the questions, he still failed to understand the NGO’s purpose.  So, he requested that the NGO, once again, provide a better explanation regarding its objectives and how it might contribute to the Economic and Social Council.

Pointing to documents submitted by the NGO in Spanish, the representative of Morocco, then, reiterated the question of whether NGOs were allowed to submit materials in a language that was not one of the working languages of the United Nations, namely, English or French.

The Chair of the NGO Branch, Andrei Abramov, said that, sometimes, they had to upload documents that were received in a language other than one of the working languages, in an effort to parse out the replies from an NGO.  Otherwise, the Committee might not get any answers at all.

The Committee Chair said that the questions would be transmitted to the NGO and that that NGO would be asked to provide documents in one of the United Nations working languages.

Fundaci ón Mamonal, a national organization in Colombia that promotes social development in the communities located around the Mamonal Industrial Park and in the city of Cartagena, in harmony with the corporate needs and social responsibility.

The representative of Kyrgzystan said that he could not read the answers on the application because half of the page was scored out, while the representative of Venezuela said that it was hard to understand the answers that were provided by the NGO.

Gender Links, a national organization based in South Africa, working to promote gender equality in and through the media and in all areas of governance, to develop policies and conduct effective campaigns for ending gender violence, and building the capacity of women and men to engage critically in democratic processes that advance equality and justice.

The representative of China asked for a list of the organization’s member NGOs, and also asked it to correct its website’s terminology regarding Hong Kong and China, as Hong Kong was not a country, but rather a special administrative region.

The representative of Morocco commented that the United Nations Development Fund for Women ( UNIFEM ) was now UN-Women and that the NGO should make the necessary corrections to its application.

Human Rights Association for Community Development in Assiut, a national organization based in Egypt, created to enhance and protect human rights, promote leadership, present cases of human rights to the Government, and to ensure harmony between the legislation, national practices and international human rights agreements.

Sudan’s representative said the organization stated that it carried out activities in southern Egypt.  He asked if it was registered in Egypt, and if it worked with organizations based in Egypt or the broader African region.  Noting that the NGO worked internationally and attended conferences, he also asked how it was that it participated in conferences without yet having consultative status.

Indira Gandhi National Foundation, an international organization based in India, working to support the welfare of the State and the betterment of underprivileged groups, including women and the rural poor, to promote education, income generation programmes, and employment opportunities.

Pakistan’s representative said that the NGO had stated certain things that went against the very nature of an NGO.  The organization had stated, for example, that NGOs were “Government agencies”, which did the work of Governments.  Perhaps the organization could reframe that and other answers so that it was in line with the correct definition of an NGO.  He also suggested that, perhaps, the Secretariat could advise the organization on what, exactly, an NGO was.

The Committee then turned its attention to its traditional question-and-answer session.

Before the Committee was a representative of the NGO, Asia Indigenous Peoples Pact, the status of which had been raised earlier in discussion.

The representative of China asked the NGO representative for further information, in written form, about the organization’s work in China, as well as whether the NGO was currently taking part in the United Nations Permanent Forum on Indigenous Issues.

The NGO representative responded that, in 2007, the NGO had held a conference on political diversity in China, and had also visited a world heritage site there.  Three members of the NGO were participating in the Permanent Forum on Indigenous Issues presently, reviewing the previous session’s recommendations and agenda items on the implementation of the rights of indigenous issues, as well as emerging issues and the future work of the Forum.

The NGO representative requested that, after his organization sent written replies to the questions, the Committee revisit its application early next week.

The Committee Chair said that the questions would be transmitted to the NGO immediately to facilitate the NGO’s response in the hope that the Committee could soon take up the application again.

Also present was a representative of Defense Small Arms Advisory Council, a United States-based national organization that communicates between its member companies and Government agencies.  It also works with international organizations, such as the United Nations, to see that the legitimate commerce in small arms is both effectively regulated and facilitated.

Requesting answers in writing, the representative of Venezuela asked the NGO representative a series of questions, including about its budget and resources allocated to projects; participation in negotiations on arms trafficking; how it monitors international arms flows; and its organizational goals.

The NGO representative responded that his organization’s budget was small and that it did not have the resources to finance projects.  Most of its expenses concerned travel for members to participate in conferences where small arms were discussed.

Regarding participation in negotiations, he said that the NGO was not an advocacy group, but a technical advisory group that provided advice when asked, which had happened frequently over the past five years.  For example, the NGO had attended meetings on small arms at the United Nations, including of the Preparatory Committee for an arms trade treaty, and on the 2001 Programme of Action to combat the illicit small arms and light weapons trade.

With regard to monitoring weapons for military use, he said that every State had the right to defend itself, with most requiring small arms.  The NGO’s member companies were subjected to intense scrutiny and had to acquire a country’s import approval; they did not export small arms if the recipient country did not state that it could control the weapons.  In the NGO’s view, weapons traded outside the scope of a country’s laws were a concern; every State had a right to regulate military firearms within its borders.

The organization’s goal was to be able to provide credible, objective information to delegations that requested it, the NGO representative said.  As the awareness about arms trafficking had grown, the knowledge of those in the industry should be leveraged.  The organization’s advisory activities were informal, but it was asked to participate as a technical representative because of its background in the global arms trade.

The Committee Chair said that the questions would be transmitted to the NGO, so that it could provide answers in writing.

The Committee then heard from the International Juvenile Justice Observatory, an international organization based in France, working to assist children and youth all over the world are in need of special care when they come into conflict with the law.  One of the recent international efforts of civil society to improve juvenile justice systems on a global scale is the setting up of the International Juvenile Justice Observatory.

The representative of the United States asked if the NGO representative could further elaborate on its collaboration with the United Nations Educational, Scientific and Cultural Organization ( UNESCO ).

The NGO representative replied that it had been granted operational status with UNESCO in 2009, as part of the NGO coalition partnering with UNESCO, and was working on issues related to violence in schools, among others.

Responding to questions posed by the representative of Venezuela about its activities in Latin America, the NGO representative said it has been planning programmes in the region as part of its worldwide knowledge development programme.  Deciding to work in the region was due in large part to interest from countries and civil society, as evidenced by the Latin American-supported congress on the rights of the child.  It had also opened a branch in Panama, working to enable an exchange of knowledge and fundamental data among professionals, scholars and others on the topic.  The NGO was also working on projects in Paraguay and El Salvador, among others.

Asked by Morocco’s representative about activities carried out in Africa, the NGO representative replied that the organization had a great interest in the situation of children in Africa.  It was working to establish contacts in the region, particularly with universities, but also with local NGOs that could best understand the real situation on the ground.  The United Nations Children’s Fund ( UNICEF ) would be the NGO’s partner in the region, and together, they would be defining its future strategies in Africa.

Sudan’s representative said he was also interested in the NGO’s work in Africa, and Morocco ’s representative said that the NGO was very welcome to carry out activities in Morocco if it so wished.

Asked for further information on its activities in Latin America by Cuba’s representative, particularly why it had chosen that region, the NGO representative said that it was not easy to ensure ongoing effective participation of children and youth.  However, the desire for such participation had been seen in Latin America for many years, a case in point being the setting up of the congress on the rights if the child.

The Committee then recommended that special consultative status be granted.

Turning to Scholars at Risk Network, a United States-based international network of universities and colleges, dedicated to defending threatened scholars and scholarly communities worldwide, the representative of Bulgaria said that the NGO’s work was not common, very important, and merited the Committee’s consideration.

That representative asked if the organization was aware of other NGOs working on the same issues, and in the same capacity, which currently held status with the Economic and Social Council.

The NGO’s representative said the organization did indeed fill a void, as very few specialized in academic freedom.  While it had worked with some organizations with similar goals in the Netherlands and the United Kingdom, it was currently the only NGO applying for Economic and Social Council consultative status working in that field.

China’s representative asked if the NGO was registered in many countries, and, if so, which ones and could the Committee see the registration documents.  She noted that membership with the NGO was open to individuals, as well as to organizations, and she asked that a list of those organizations be made available, as it was currently unable to be viewed online.

The NGO representative said the registration form would be provided before the end of the session.  Responding to a question from the representative of Venezuela, she said that the NGO was seeking consultative status to assist it to gain further information and broaden its reach.

The Chair announced that the NGO’s status decision would be postponed until additional materials were received



Noahide News Part 944




look Back


Romans 10:4: For Christ is the end of the law for righteousness to every one that believeth.

5: For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.
6: But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Romans 10:4: For Christ is the end of the law for righteousness to every one that believeth.

Hasidim and their Moshiach, that son of Perdition

7: Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)
8: But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;
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.

Not maybe

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.
13: For whosoever shall call upon the name of the Lord shall be saved.
14: How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? 

and how shall they hear without a preacher?

15: And how shall they preach, except they be sent? 

not ordained by a state sanctioned 501 C3 institution of Satan's religion, BUT SENT BY THE FATHER

as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
16: But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
17: So then faith cometh by hearing, and hearing by the word of God.
18: But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.
19: But I say, 

Did not Israel know? 

First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.
20: But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
21: But to Israel he saith, 

All day long I have stretched forth my hands 

unto a disobedient and gainsaying people.

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.

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

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Letter to Bob Jones and President Bush and all televangelist

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Noahide Naws Part 115

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

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Noahide News Part 143 THE JEWISH RELIGION Its InfluenceToday

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Alert ! Noahide News Part 169 Alert ! Alert ! false Elijah cometh?

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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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Jesus said No to Noahide

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A look Back

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Looking Back to 2004, Prophecy unfolding

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