Seven Years after israeli Forces Destroy Mosque, Muslim Worshipers Ordered to pay $37,000

IMEMC News & Agencies – November 17, 2017

 

 

Israeli occupation authorities have ordered Muslim worshipers to pay NIS130,000 ($37,000), seven years after destroying their mosque in Rahat, southern Israel.

Be’er Sheva Magistrate’s Court ruled, according to Days of Palestine, that the founders and operators of the mosque would pay the fine as a compensation to the state of Israel.

The lawsuit was filed by the Southern District Public Prosecutor’s Office, against eight residents of Rahat who were members of the mosque committee, and demanded compensation of NIS459,500 ($130,000).

Muslim worshipers, who are original Palestinian residents, remained at home when Zionists occupied Palestine in 1948, built it to fulfill their needs. They apparently applied for the needed licenses to build the mosque, but were refused.

Occupation authorities claim that the mosque was illegally built in 2010, by the Islamic Movement’s Northern Branch, on public property.

Six months after it was built, the Be’er Sheva Magistrate’s Court and District Court marked the 400-square meter structure for demolition.

According to the state, the defendants initiated and conducted false procedures to delay and obstruct the evacuation, and even called on the public to oppose the demolition.

The defendants said that they had exhausted the legal procedures for preventing the mosque’s destruction and gave up, after the mosque was set to be demolished.

“Naturally, when you talk about a holy place built by the residents, and the residents see police forces in great numbers coming and demolishing the mosque, it bothers and hurts them,” they explained.

Advertisements

نارام سرجون: الاثم الكنعاني .. والاثم الفرعوني .. وآثام الأمم

Image result for ‫عبد الناصر الذي كان أول مصري يكسر الاثم الفرعوني‬‎

نارام سرجون: الاثم الكنعاني .. والاثم الفرعوني .. وآثام الأمم

نارام سرجون

يبدو الباحث حائرا أمام هذين المصطلحين اللذين لايلتقيان كالخطين المتوازيين .. فما هي العلاقة بين الاسمين وبين الاثمين ..؟؟ فالاثم الكنعاني هو المصطلح الذي نحته الزعيم السوري الخالد أنطون سعادة وحدده بأنه الوجدان السوري القابع في الأعماق والذي يجعل السوري اينما رحل مربوطا بخيط كالمشيمة الى وطنه سورية تحت وطأة الشعور باثم الرحيل ..

وهو ماصار يعرف بأنه أول وطنية في العالم بحيث يرتبط الانسان ويتحد بأرضه .. ويصبح جسد كل سوري حقيبة ملأى بتراب سوري .. فتعلقه بأرضه يستقر في كل خلاياه وفي وعيه ولاوعيه ويمر الى جيناته وينزرع فيها .. انه يشبه سلطة الاثم على الوعي وهيمنة الخطيئة على الضمير الحي ويتجلى في أطوار لاحقة بشعور(التابو) أو الخط الأحمر المقدس .. كما هو الشعور بالاثم البشري في الميثولوجيات الدينية من خطيئة الخروج من الجنة من أجل تفاحة .. فيمضي الانسان عمره باحثا عن الغفران بالصلاة والايمان عله يعود الى الجنة لأن الاثم تحول الى عقيدة .. ولكن يبدو أن الشعور بالاثم هو عصب البقاء للأمم والشعوب .. والأعراق .. وطبعا الأديان .. التي تأخذ الانسان في رحلة بلانهاية في الشعور بالآثام وتشكل العقائد وهي ربما ماعبر عنه ابن خلدون في مرحلة لاحقة بأنه يتطور الى الشعور بالعصبية الذي يجتاح الامم التي تنطلق في رحلة بناء الدولة .. فلكل أمة اثمها الذي لايفارقها والذي تعيش عليه وتتمسك به وماان تتخلى عنه حتى تتفكك وتتلاشى وتذوب لصالح أمة أكثر شعورا بالعصبية ويحركها في أعماقها اثم آخر أكثر قوة ..

وكما اكتشف الزعيم السوري انطون سعادة الاثم الكنعاني فان البحث في خصائص كل أمة قد يكشف لنا اثم كل أمّة الذي يسيطر على تاريخها اللاواعي وثقافتها .. فالاثم التوراتي هو ذل الشتات بعد الخراب .. وخطيئة الخراب قبل الشتات .. وهي العقدة التي تحكم اليهود اينما ذهبوا وهي التي ترضع للطفل اليهودي منذ ولادته ..

فهم يخشون من ملامسة اثم خراب الهيكل الذي يسكن فيهم كالخوف الأزلي .. والشعور بالاثم التوراتي هو الذي تعتمد عليه المدرسة الصهيونية في شد أعصاب (الأمة) اليهودية لبقاء اسرائيل الخائفة من أن يلحق بها اثم الفناء والخراب الذي لازمها آلاف السنين .. ولذلك فان الخوف من تكرار الاثم يجعل اليهودي الصهيوني خائفا ولايمكن أن يعيش في سلام مالم يدمر خوفه بادخال الخراب الى الأمم التي يخشاها .. ولذلك سيبقى اليهود مهووسا بالأمن والخوف الى أن يقتل هاجسه أو يقتله ..

أما الاثم الصيني مثلا فربما هو الشعور اللاواعي للصيني بأن سور الصين هو نهاية الأرض ومابعده “بحر الظلمات الصيني” الذي لايحب الابحار فيه والمغامرة ونشر الأشرعة .. ولايجب على الصيني أن يتجاوز هذا الخط الأحمر ويخرج الى العالم ..

واذا فعلها اسثناء أيام جنكيز خان فان الاثم أعاده الى داخل الأسوار .. ولذلك فان التاريخ لم يشهد خروجا للصينيين خارج السور الا قليلا .. وعلى عكس ذلك ربما يحس الالماني باثم بقائه بعيدا عن حلم الرايخ الذي بقي مزروعا فيه فأحرق أروربة مرتين ليتخلص من هذا الاثم العميق .. فيما يتلخص اثم الأيبيريين أنهم تركوا المسلمين “والبدو الاقل تحضرا” يهزمونهم ويستقرون في اسبانيا ثمانية قرون .. فكفروا عن الاثم بمحاكم التفتيش والمحارق ليتطهروا ..

وطبعا فان الاستفادة من علم الآثام الأممية ربما تسبب في الانتباه لامكانية صناعة الاثام للأمم .. فصار هناك نوع من الآثام التي تزرع في الشعوب والأمم كما فعلت الصهيونية بالشعوب الغربية بزرع الاثم بقتل اليهودي في أوروبة .. كاثم صناعي عبر صناعة قصة المحرقة .. الذي صار اثم الهولوكوست في الضمير الغربي .. ومن ينكره فقد كفر واتهم بالهرطقة (الوجدانية) ودخل السجن .. ولولا بعض الحياء لأحرق المهرطقون بالهولوكوست احياء كما أحرق غاليليو ..

الاثم الفرعوني .. هل هو موجود؟؟

منذ أيام نشرت مقالا عن وثائق سرية امريكية ومصرية من حرب تشرين .. ورغم أنه لم تكن بينها وثائق سورية فانني تلقيت رسائل غاضبة من بعض القراء الأعزاء المصريين وتبرع بعضهم بالكتابة على المقال بعصبية وغضب .. ويلوم السوريين والعرب وفلسطين فيما وصلت اليه مصر .. ولكن في رسائل الجميع وردودهم كنت أضع يدي من غير قصد على شيء يشبه الاثم .. فهل تراني وضعت يدي على الأثم الفرعوني .. بنوعيه الأصيل والصناعي .. فما هو هذا الاثم الفرعوني ..؟؟ ..

ان خلافنا في عبد الناصر لن ينتهي ولكن خلافنا في السادات لم يبدأ بعد .. فالسادات برأيي هو الذي أطلق الاثم الفرعوني .. فقد أطلق السادات معاهدة سلام وسيّجها بتعويذة الاثم الفرعوني وتركها في عهدة حراس الآثام .. ويشبه الاثم الفرعوني ذلك الاثم الصيني الذي قرر ألا يخرج خارج سور الصين .. فمنذ 2500 سنة لم يخرج الفراعنة باستثناء أحمس الأول خارج مصر الا تحت راية “غير فرعونية” .. فالحملات التي خرجت من والى مصر اما أغريقية أو رومانية أو فارسية أو اسلامية ومملوكية وعثمانية الخ .. ومافعله السادات هو أنه قدم الخروج المصري عبر مشروع ناصر القومي خارج حدود النيل على أنه الاثم الفرعوني الذي انتهك العقيدة الفرعونية في أن المصريين لايجب أن يخرجوا في مغامراتهم خارج مصر .. أي بعكس مافعله عبد الناصر الذي كان أول مصري يكسر الاثم الفرعوني منذ أحمس الأول بالصعود الى رتبة القيادة وبالخروج بالمصريين خارج مصر ليتجاوز لعنة الفراعنة فيمن لايلتصق بنهر النيل .. وتعبيرا الخروج والالتصاق هنا مجازيان نسبيا ..

ولو قارنا مافعله ناصر ومافعله السادات لوجدنا شيئا غريبا .. فناصر خرج من مصر كما خرج محمد علي باشا (غير المصري) ووصل باسم مصر الى اليمن والهند (عدم الانحياز) وافريقيا وروسيا وأوربة الشرقية ولكنه خسر سيناء في رحلة الخروج ..

فيما عاد السادات من تلك الرحلة حول العالم وجمع مصر من كل هذه البقاع وعاد بها الى مصر واستعاد سيناء (أو بعضها) وأقفل خلفه الأبواب (؟) وقال للمصريين اننا عدنا ولن نخرج خارج مصر بعد اليوم !! .. وكأن السادات تنبه الى الاثم الفرعوني القديم وأيقظه وهو القلق العميق لابن النيل من أن يغامر بعيدا عن النيل ..

ولكن اكتشاف قوة هذا الاثم في ترويج مشروع السادات المناقض لمشروع ناصر جعل الساداتيين ينجحون في أن يصنعوا للشعور الوطني المصري اثمه الصناعي المسمى جمال عبد الناصر كما هو اثم الهولوكوست في ضمير الاوروبيين .. فعبد الناصر تحول الى مقياس للأثم المصري المزدوج دفع ثمنه المصريون غاليا وترجمه الساداتيون الى شعار شهير بالنأي بالنفس (واحنا مالنا؟؟) الذي يشبه التابو الذي لايكسر ..

فعبد الناصر هو الذي حاول الخروج من مصر الى فلسطين وسورية .. والى اليمن ليطل على باب المندب ليقفل البحر الأحمر بين قناة السويس التي أممها وبين باب المندب ويحوله الى بحيرة مصرية ويطل منها على القرن الافريقي ليمسك منابع النيل .. ولكن هزيمته العسكرية بسبب السعودية عند باب المندب واسرائيل عند السويس حولت المغامرة العسكرية المصرية (الناصرية) الى اثم لايجرؤ كثيرون في مصر على الثناء عليه كمحاولة جديرة بالتقدير خاصة أنه اثم مركب .. فهو اثم لكسره لتابو عدم الخروج من نطاق نهر النيل .. واثم بالشعور بالهزيمة المذلة المسجلة باسم مشروع ناصر .. والساداتيون حولوا علاقة ناصر بفلسطين وسورية الى اثم فرعوني آخر تحمل بسببه المصريون أخطارا كبيرة فخسرت مصر العبور العظيم في أكتوبر بسبب سورية بذريعة تطوير الهجوم الذي زعم السادات أن المصريين غامروا به لانقاذ السوريين الذين طالبوا به (دون وجود وثيقة واحدة او برقية أو محضر اجتماع يثبت ذلك).. وكذلك حرمت قضية فلسطين مصر من فرص عالمية للانخراط في المنتديات الاقتصادية والدولية .. والساداتيون طبعا حولوا العلاقة مع العروبة والقومية الى اثم مابعده اثم نفر بعدها المصري من العروبة ومن الفكرة القومية الشاملة الي تحولت الى اثم مرتبط بالاثم الناصري .. فعاد الى ماوراء سيناء واقفل ابوابه عليه ..

ولكن أهذا هو فعلا الاثم الفرعوني أم أنه سر توراتي خفي؟؟

اذا كان الاثم الكنعاني هو في خلق أول ارتباط بالوطن والأرض يحاسب ضمير كل سوري يخون وطنه أو ينساه .. فان الاثم الفرعوني مرتبط ارتباطا وثيقا بوطن الاثم الكنعاني .. وهو مرسوم بالجغرافيا والتاريخ .. فمصر منذ أيام الفراعنة خلقت نظرية الأمن البعيد عندما اكتشف الفراعنة ان أمن البلاد لايقع على حدودها بل يقع على حدود بلد آخر هو سورية .. والتنكر لهذه الحقيقة صار بمرتبة الاثم .. فأمن مصر يبدأ من حدود بلاد الشام وليس من سيناء وأن الحفاظ على مصر لايمكن ان ينجح الا بضمان ان الخطوط الدفاعية عن مصر في بلاد الشام لاتسقط وذلك واضح للاوعي المصري لأن الموجات التي غزت مصر كلها وصلت الى مصر بعد أن استولت أو استقرت في بلاد الشام .. اي سورية الطبيعية .. منذ أيام الهكسوس وحتى الاسكندر المكدوني والرومان والفرس والمسلمين العرب وزمن هولاكو والتتار والموجات الصليبية وحتى الغزو العثماني الذي كان لابد لها كلها أن تبدأ باسقاط بلاد الشام ثم مصر ..

لو تعثرت اي حملة في بلاد الشام فان مصر تبقى آمنة .. وكان نابوليون يدرك أن حملته على مصر لاتكتمل الا بالاستيلاء على حدودها الشمالية عند طوروس .. ولكنه عندما سقط في عكا أدرك أن العملية فشلت وأن البقاء في مصر من دون سورية أمر محال .. فغادر وجاء الانكليز عام 1882 ولكنهم ظلوا يعملون على مشروع حماية مستعمرتهم في مصر عبر محاولات احكام السيطرة على سورية لأن القبضة على مصر لاتقوى الا بالقبض على سورية .. ونجحت أخيرا جهود الانكليز فاسقطوا سورية بعد ثلاثة عقود عام 1916 بتدبيرهم للثورة العربية الكبرى التي حملتهم الى دمشق والى كل سورية لتأسيس سايكس بيكو التي كان الغرض منها تفتيت سورية الكبرى بحيث لايتم التواصل بين مصر وسورية بوضع جسم غريب ثقيل هو الجسم اليهودي ليفصل بين الشام ومصر .. وعندما تحررت سورية وخرج الانكليز والفرنسيون من المنطقة الشامية بين عامي 1945 – 1948 سقط حكم الانكليز في مصر بسرعة عام 1952 عبر صعود جمال عبد الناصر والضباط الأحرار ..

ولذلك فان اللاوعي المصري بالتاريخ يدرك الاثم الذي يرتكبه عندما يفك الارتباط مع بلاد الشام تحت اية ذريعة .. فتراه ينفعل عن غير قصد اذا ذكره أحدهم بهذا الاثم الفرعوني الذي يرتكبه .. ويدرك أن الاثم الذي زرعه الساداتيون في العقل المصري (بأن المصري لايجب أن يخرج من وادي النيل خاصة نحو بلاد الشام) هو الوهم بعينه وهو اثم الآثام .. وأن الاثم الناصري الذي تجلى بالخروج من مصر خارج حدود مصر لم يكن اثما بل كان جزءا من اليقين الفرعوني القديم في اللاوعي المصري بأنه كي تحيا مصر فانها يجب أن تحيا في سورية .. وأن غير ذلك هو الاثم والخطيئة .. فلكي تحمي مصر فانه يجب أن تحميها من حدود سورية .. وكي تحمي النيل فلتحمه من ينابيعه في سورية .. فانه ينبع

مجازا من سورية وليس من اثيوبية .. فمن يملك مفاتيح سورية فانه يملك مفاتيح الجزيرة العربية وهذه الاخيرة معلقة فيها مفاتيح باب المندب واليمن .. حيث تطل على منابع النيل .. واذا فهمت هذه المعادلة ستدرك لماذا فصلت سورية عن مصر عام 48 باستيلاد اسرائيل بينهما .. ولماذا فصلت مصر عن سورية عام 58 .. ولماذا فصلت عنها عام 1979 بكامب ديفيد .. وتدرك لماذا يصر الاعلام الساداتي والعربي على أن يصور للمصري أن الاثم الفرعوني هو ماارتكبه ناصر في خروجه نحو بلاد الشام واليمن .. رغم أن الاثم الفرعوني في تفريطه بأمنه القديم سيبقى يخز المصري في لاوعيه في كل يوم طالما أنه بلا سورية صاحبة الاثم الكنعاني الوطني .. حيث هي درعه التاريخي والجغرافي .. وهي الملاذ والفردوس التي أكل فيها تفاحة كامب ديفيد التي أعطته اياها الأفعى اليهودية فخرج منها .. وصار يبحث عن الخطيئة ليقتلها كي يعود الى ملاذه الآمن .. ولايعرف اين هي الخطيئة .. انها الآثام والخطايا في الأمم .. فمن يمحوها؟؟ ..

 

israel paints fighter jet pink to raise breast cancer awareness while preventing cancer patients in Gaza from receiving treatment

How They Do It

Image result for idf pink fighter jet breast cancer

ed note–keep in mind that it will be these same ‘compassionate’ fighter jets that will be used in any upcoming slaughter campaigns against innocent civilians in Gaza or wherever and no one (either in Israel or in ‘Greater Israel’–meaning those places around the world such as the US where love of Jews supercedes all else) will see anything amiss about any of it.

Keep in mind as well (particularly those of us in the sane world as we hold back our sense of shock that the Jewish state would stoop to such PR shenanigans) the fact that they know how stupid the goyim of the west are and therefore have every reason to assume that this latest strategy in putting pink lipstick on the pig known as the Jewish state will indeed succeed in what it is designed to do.

Mondoweiss

The U.S. and Israeli air forces are making headlines in October for painting jet fighters pink to raise awareness during Breast Cancer Awareness Month. But not everyone is buying this most literal example of pinkwashing. Here’s Christina Cauterucci in Slate:

Imagine all the awareness that will rise in the contrails of these two pink fighter jets, brought to you in honor of Breast Cancer Awareness Month by the U.S. Navy and the Israeli Air Force.

Like breast cancer, fighter jets kill women, making these instruments of war perfect on-message vehicles for the deadly weapons of awareness. They will fly through the skies, blasting tumors and lack-of-awareness with their missiles, bringing pink death and pink destruction and pink civilian casualties and pink refugee crises and pink destruction of cultural heritage wherever their noble cancer-aware pilots lead. The U.S. plane happens to be a Cougar—get it?! Women.

And of course there is the context of how Israel treats actual cancer patients if they happen to live in the besieged Gaza Strip. Here are a few reminders:

IRIN (March 2011), “Cancer care crisis in Gaza“:

Gaza is suffering chronic shortages of painkillers, surgical equipment and critical drugs, including for chemotherapy due to delays in the approval of drugs bound for Gaza by the Palestinian Authority in Ramallah and restrictions imposed by Israel’s blockade.

Radiotherapy is not available at all, according to medical sources. As a result, most cancer patients in Gaza have to be referred abroad for treatment, but this process can be costly, time-consuming and bureaucratic.

The New Arab (February 2015), “Gaza’s cancer sufferers cut off from vital care“:

Salem Abdul Aziz is another Palestinian parent witnessing the slow death of his cancer-stricken daughter. After receiving a referral from the Palestinian ministry of health to treat his daughter in Jerusalem, Salem was unable to take her due to Israeli authorities prolonging procedures, which meant he could not get through the Erez crossing to Jerusalem.

NPR (December 2015), “In Gaza, Kids With Cancer Have ‘Virtually No Care.’ One Group Hopes To Help“:

Most of the kids are referred outside, if they’re able to get outside. There is no free access in and out of the Gaza Strip. You must have a permit from the Israeli army to leave the Gaza Strip.

Now, Israel does issue permits for humanitarian cases to leave and to go to Israeli hospitals for specialized oncological care. It’s an extremely long and bureaucratic process, and it’s also a very challenging one for the patients and for their families, because now, a new order just came down that children cannot travel with anyone under the age of 55. So it’s a big burden for the families. You can imagine that means the grandmother has to go.

Electronic Intifada (February 2016), “Gaza patients battle cancer and Israeli siege“:

Umaimah Zamalat assumed her papers were in order.

The 52-year-old woman from Beit Lahia in the northern Gaza Strip had already undergone one radiation session at the Makassed Hospital in East Jerusalem for her aggressive breast cancer.

But when she got to the Erez checkpoint at the boundary between Gaza and Israel, ready to go for a second treatment, she was stopped.

“My permit allows me to travel to Jerusalem until I finish four [radiation therapy] sessions. But when I tried to cross Erez for my second session they told me I am no longer allowed,” Zamalat told The Electronic Intifada.

The Israeli military authorities at Erez gave no explanation when they turned her back. Patients from Gaza are not allowed to stay in Jerusalem or Israeli hospitals for the duration of their treatment and must return between sessions. This leaves them at risk of sudden, unexplained and apparently inexplicable permit revocations.

That, in turn, has inevitable consequences on patients’ health.

“I am extremely worried. Doctors told me that my case is very sensitive to delays,” Zamalat said.

Al-Jazeera (May 2016), “Siege adds to suffering of cancer patients“:

Palestinian children with cancer are suffering from the siege of the Gaza Strip as the construction of what is meant to be the first public pediatric cancer department has ground to a halt due to import restrictions.

Israel and Egypt’s continued embargo along with the growing political infighting between Hamas and Fatah have made things so complicated for doctors and patients that even diagnosing which type of cancers the children have cannot be done in Gaza.

Al-Monitor (October 2016), “Is Israel banning entry of Gaza cancer patients?“:

Physicians for Human Rights (PHR) claims Israel has “dramatically toughened” its policy on granting permits to sick Palestinians needing life-saving treatment in Israeli hospitals, among them many cancer patients. This, despite the fact that the Palestinian Authority (PA) pays in full for every patient referred by its Health Ministry for care in Israel.

Attorney Mahmoud Abu Arisha, in charge of the organization’s occupied territories department, told Al-Monitor that over the past six months PHR has received 158 appeals from severely ill Palestinians in the Gaza Strip and West Bank whose requests for treatment in Israel were turned down by the Shin Bet security agency.

Middle East Monitor (October 2016), “Gaza cancer patients complain about Israeli restrictions on their treatment“:

While the world increases its efforts to spread awareness about cancer and celebrate new ways to treat it, cancer patients in Gaza have complained about the restrictions placed by Israel on their treatment. In a statement issued on Sunday, a group of patients said that they have been involved in a “humanitarian battle” with the occupation authorities to get the medicines that they need for their treatment to be effective. “This has been an ongoing struggle for ten years,” they pointed out.

Palestinian Information Center (October 2016), “Breast cancer patients in Gaza call for help to end their suffering“:

Breast cancer patients in the Gaza Strip have appealed to the Palestinian government and international groups to swiftly help provide them with their medical needs and facilitate their travel abroad for treatment.

Spokeswoman for the patients Nawal Salloum stated in a news conference held on Monday that the hospitals in Gaza are not prepared for the treatment of cancer conditions and lack medical appliances, including those used for radiation therapy and breast cancer detection.

Salloum also highlighted the acute shortage of cancer medicines in Gaza, warning that the health of many cancer patients in Gaza are exposed to danger as a result of that.

She also talked about the failure of cancer patients to travel abroad to receive medical treatment, saying that they face difficulties to leave Gaza as a result of the blockade, including that their travel requests are either rejected or receive delayed approvals.

Atzmon Once Again

October 21, 2017  /  Gilad Atzmon

Being in Reading in Time - Sun 22 Oct, 7.30 PM Risc, 35-39 London Street, Reading, RG1 4PS

By Gilad Atzmon

I learned from the Jewish Chronicle  today that Berkshire Jews are “horrified” because yours truly has “challenged Holocaust denial legislation.” What caused the present outbreak of Pre Traumatic Stress? Apparently, my Sunday book launch at the Reading International Festival.

First, I am sorry to hear that my questioning of Jewish identity politics and culture have created a state of Jewish collective horror. I would be pleased if any Berkshire Jews would bravely dare to attend my talk on Sunday, they may discover that they agree with most of my observations.

But what is it in my new book Being in Time – A Post Political Manifesto that inflicts ‘horror’ on Berkshire Jews and other Jewish institutions? No one knows. The book has been well-reviewed and no one has yet found any factual mistakes or a methodological flaws in the text. Ifthey want to burn it then you certainly want to own a copy.

In the last few days, British Jewish institutions have used every trick in the Hasbara book in an attempt to cancel my coming talk.  The notorious CAA and the ultra Zionist Board of Deputies of British Jews mounted pressure on the venue, they contacted the local council, they harassed local politicians; they even attempted to recruit ‘LGBT activists’ who were asked to pursue thevenue.

The Jewish Chronicle reports that Rabbi Zvi Solomons of the Jewish Community of Berkshire said that Mr Atzmon is “a notorious antisemite. He has promoted Holocaust denial, compared Israelis to the Nazis.” Other political organizations have taken the accusations against me seriously. They have carefully examined the matter and have found that the claims levelled against me are baseless, malicious and often duplicitous.

The Rabbi wrote,  “The event organisers did not seem concerned that they were going to be providing a platform to a known peddler of hatred.”  I believe that the Rabbi should accept that outside of his congregation, criticism of ID politics, and Jewish culture are considered a legitimate intellectual and ethical adventure. Further, I have been writing on Jewish and Zionist matters for 20 years, and in spite of the strict anti hate legislation in the UK and other countries, I have never been questioned by a single law enforcement body about any of my writings or public speeches, neither here in Britain nor anywhere else around the world.

The Rabbisaid, “They are giving a platform to someone who is lauded by white supremacists. Surely that is not the intention of a venue like that.”

There is an element of truth there. My work has been praised by a wide spectrum of intellectuals: Right, Left and Centre (see here and here). One explanation is that I am dealing with meta-political issues. Rather than advocating a political standpoint, I attempt to offer a method to engage in ethical discussions within a critical philosophical framework.

Jonathan Arkush, the president of the Board of Deputies, said no “reputable event should feature Gilad Atzmon.” He reiterated that the Board was “extremely concerned that the Solidarity Centre and the festival organisers appear happy to host someone with such a track record for openly racist views.”

The one thing, neither Arkush, Rabbi Solomons nor any other detractor of mine has ever managed to do is to point at a single critical reference to race or biology in my entire body of work. I do not criticise people, I dissect culture and politics and dig into their meaning.

The Jewish Chronicle reports that a small number of congregants from Rabbi Solomons’ 50-strong community plan to hold a protest vigil if the event goes ahead. Two weeks ago I encountered a similar vigil in Berkeley, California. The event organiser was able to persuade the entire Zionist group to attend the talk. At the end of the talk, some of the Zionists admitted to the organiser that they were persuaded by my argument and were impressed by my delivery. I am looking forward to meeting the Rabbi and his followers. I will, of course, invite them to join the peace lovers inside the Reading International Solidarity building.

cover bit small.jpg

If they want to burn it, you want to read it! Being in Time – A Post Political Manifesto, Amazon.co.uk , mazon.com and  here (gilad.co.uk).  

To understand Gilad watch Gilad and All That Jazz:

 

Stalin’s Secret Genocide: The Holodomor Mass Murder

Stalin’s Secret Genocide: The Holodomor Mass Murder

Dominic Sandbrook — Daily Mail via Darkmoon Oct 25, 2017

“The forgotten Holocaust: How Stalin starved millions to death in a grotesque Marxist experiment which many in Russia STILL deny. A new book by Anne Applebaum, ‘Red Famine: Stalin’s War on the Ukraine’, leaves no doubt about Stalin’s responsibility.”  — Daily Mail lead-in.
An article published yesterday in the Occidental Observer will help to reinforce the facts presented in the article below. See Bitter Harvest: A Brilliant Film on the Ukrainian Holodomor, by Bryan Christopher Sawyer. This will be published soon on the Darkmoon site as a companion piece to the article you are about to read. (JSM, Ed.)
WARNING: Disturbing Content

Holodomor

It was Stalin who personally signed the official orders to seize all the grain in Ukraine and starve 7-10 million people to death. The actual details of the genocide were left to Stalin’s closest friend and associate, the Jew Lazar Kaganovitch, often erroneously claimed to be Stalin’s brother-in-law. For graphic details of the 1932-1933 mass murder in Ukraine, see the 7-minute video at the end of this article.
One day in the summer of 1933, in a village in Ukraine, then part of the Soviet Union, a little boy woke on top of the family stove. He was starving—not just hungry but genuinely starving. ‘Dad, I want to eat! Dad!’ he cried. But the house was cold and from his father there came no answer.
The boy went over to his father, who was apparently still asleep. There was ‘foam under his nose’, he remembered. ‘I touched his head. Cold.’
A little later, a cart arrived laden with bodies ‘lying like sheaves’. Two men came into the house, lifted his father’s body into a sack and threw it onto the cart. Then they were gone.
The boy left home after that. He wandered the empty fields, sleeping in stables, scrabbling for grains, ‘swollen and ragged’. But somehow he survived. Some four million of his fellow Ukrainians were not so lucky.
The famine that struck Ukraine in late 1932 and 1933 was one of the most lethal catastrophes in European history.
In the West, it is nowhere near as well-known as it should be.
In Ukraine itself, however, the Holodmor—literally, ‘hunger extermination’—is often seen as a gigantic, man-made operation to murder millions of people.
And behind it was not just one man—Stalin, who ruled the Soviet Union from the mid-Twenties to 1953—but an entire warped ideology which sought to remake a peasant society according to a Utopian Communist blueprint.
Even now, in an age when we are regularly assailed by images of horror and suffering, the details of the Holodmor are heartbreaking. Starving children, mass graves, vigilantes, even cannibalism: the famine saw human nature stripped to the bone.
‘I was so frightened by what had happened that I could not talk for several days,’ recalled one woman who escaped after her emaciated body was mistakenly thrown into a mass grave. ‘I saw dead bodies in my dreams. And I screamed a lot.’
Today, almost unbelievably, there are still those who deny the famine happened. Indeed, in Vladimir Putin’s Russia, the architect of the famine, Stalin, is routinely presented not as a monstrous tyrant but as an admirably strong leader who made Russia walk tall in the world.
A few years ago, Mr Putin even told a press conference there was nothing wrong with restoring the statues of a man who claimed millions of lives. Stalin, he claimed, was no different to England’s Parliamentarian leader Oliver Cromwell—a comparison simply grotesque in its inaccuracy.
‘Red Famine’, by Anne Applebaum (pictured), leaves no room for doubt about Stalin’s responsibility for the Holodomor Famine in Ukraine which claimed the lives in 1932-1933 of  “an officially estimated 7 million to 10 million people“.
Thank goodness, then, for the journalist and author Anne Applebaum, whose new book, Red Famine, leaves no room for doubt about Stalin’s responsibility for what happened in Ukraine.
Nor does she spare us the grim details of the fate of millions of innocent men, women and children who had the misfortune to find themselves guinea pigs in his monstrous Marxist experiment.
The roots of the famine lay in the tortured, blood-stained relationship between Russia and Ukraine, a source of international tension and human suffering to this day.
The word Ukraine means ‘borderland’. Once, much of it belonged to the Polish-Lithuanian Commonwealth, but then it was conquered by the emerging Russian Empire.
Ever since, Russian nationalists have seen it as an integral part of their Eurasian dominion: even today, Mr Putin’s apologists often call it ‘New Russia’ or ‘Little Russia’.
After the Bolshevik Revolution of 1917, Ukraine made a bid for freedom, only to be crushed by the Red Army and turned into a republic of the new Soviet Union. Even so, both Lenin and Stalin regarded Ukraine with intense distrust.
The Ukrainians were too uppity, too different. They insisted on speaking their own language; their peasants were too conservative, holding onto their village traditions; they were insufficiently enthusiastic about the bright new Marxist future their Kremlin masters promised to build.
And then, at the end of the Twenties, came disaster. Determined to consolidate his rule after succeeding Lenin at the top of the Communist system, and increasingly impatient to break peasant resistance and move towards Utopia, Stalin ordered the collectivisation of the entire Soviet countryside.
The word ‘collectivisation’ sounds technical, a little dry, even boring. But the human consequences were profound and dramatic.
The principle was simple. Richer, more successful peasants had to be ‘liquidated’, by starvation, murder or exile. The rest would be herded into vast state-run farms where they would toil ceaselessly for the greater Soviet good, instead of for private profit.
The collectivisation drive had Stalin’s fingerprints all over it. A different Soviet leader might have proceeded more cautiously, and indeed some Bolsheviks thought he was going too far, too fast.
But Stalin argued that collectivisation was simply good Marxism. If they wanted to build socialism on earth, he said, they needed to smash the peasants. How, after all, could they have a truly socialist society if they still allowed people to farm for themselves and make money?
What followed was horrifying. As Stalin’s thugs roamed the fertile Ukrainian countryside, seizing grain that he could sell abroad — which would allow him to buy the industrial machinery he desperately wanted — reports of growing hardship began to trickle back to Moscow.

child victims

CHILD  VICTIMS  OF  HOLODOMOR

“Why wail over broken eggs
when we are trying to make an omelette?”
— Attributed to Lazar Kaganovitch as well as Stalin

—  §  —

By spring 1932, secret police reports were full of peasants streaming from their homes in search of food, children swollen with hunger, families living on grass and acorns, even bodies lying in the streets of Ukraine’s cities.
Some suggested this must be part of a secret ‘capitalist plan to set the peasant class against the Soviet government’.
But Stalin did nothing. Far from intervening to help the afflicted, he blamed Ukrainian nationalists, told the secret police to search ever more closely for hidden grain supplies, and even ordered blacklists of farms and villages.
In part, this demonstrated his morbid suspicion of Ukraine’s independence aspirations—something he had in common with his Tsarist predecessors and, indeed, today’s Russian leadership. But it also reflected his Marxist mentality, which saw class enemies everywhere and treated ordinary people as pawns in his callous ideological game.
So it was that as 1932 gave way to 1933, with Stalin continuing to order relentless grain requisitioning, hunger became starvation.
Applebaum describes the process in chilling detail. As your body starves, it consumes its stores of glucose. Next it eats fats. In the third stage, some weeks later, it begins to eat its proteins, cannibalising tissues and muscles.
Finally your skin becomes thin, your eyes distended, your belly swollen. Death comes from starvation or from infections such as pneumonia, typhus and diphtheria. Either way, your fate could hardly be more horrible.
As millions began to die, human feeling perished with them. In one of countless dreadful anecdotes, Applebaum describes how a 15-year-old farm girl was begging beside the queue outside a Communist-run bread shop. As each person passed, the girl asked for crumbs. Finally, she asked the shopkeeper, who shouted at her and hit her so she fell to the ground. ‘Get up!’ the shopkeeper said, kicking her. ‘Go home and get to work!’ But she did not move; she was dead.

STARVING  UKRANIAN  CHILD

one of Stalins victims

ONE  OF  STALIN’S  MANY  VICTIMS

“The death of one man is a tragedy.
The death of millions is a statistic.”
— Josef Stalin

—  §  —

A few people in the queue started crying. ‘Some are getting too sentimental around here,’ the shopkeeper said threateningly. ‘It is easy to spot enemies of the people.’
In another village, a little boy teased other children with jam and a loaf of bread that his family had managed to obtain. The other children began throwing stones at him; they only stopped when he was dead.
Sometimes families turned on themselves. One man was so enraged by the sound of his children crying for food that he smothered his baby in its cradle and killed two other children by smashing their heads against a wall.
In the province of Vinnytsia, a farmer tried to suffocate his starving children by lighting a fire and blocking the chimney. When they screamed for help, he strangled them with his bare hands.
There were even tales of people reduced to cannibalism. In one village, the police arrested a man who had gone mad after his wife died. A neighbour asked him why he seemed better fed than everyone else. ‘I have eaten my children,’ the man said, ‘and if you talk too much, I will eat you.’
Later, in the camps of Stalin’s gulag, a Polish woman met hundreds of ‘unhappy, barefoot, half-naked Ukrainians’ who had been sentenced for cannibalism.
Their children, they told her, had died of hunger; then, driven mad by grief and starvation, the parents had cooked and eaten them. But afterwards, ‘when they came to understand what had happened, they lost their minds’.
Whether the famine counts as genocide remains a controversial question. Ukrainians often say yes; Russians and their sympathisers say not. In a sense, though, the question is immaterial. What matters is that as a result of Stalin’s policy, millions of lives were extinguished and millions more blighted by appalling suffering.
—  §  —
From a Western perspective, what is truly shameful is that many outside observers refused to accept the truth or tried deliberately to cover it up. On the British Left there were plenty of apologists for Stalin’s barbarism, such as the keen socialists Sidney and Beatrice Webb, who hailed his regime as a ‘new civilisation’.
A brave exception was the Welsh writer Gareth Jones (pictured here), who travelled through Ukraine in March 1933 and returned to break the news of a ‘catastrophic’ famine. (See news report, ‘Honour the reporter who exposed Stalin’s lies‘).
Almost immediately, the New York Times’s man in Moscow, Pulitzer Prize-winning Walter Duranty, published a reply under the headline ‘Russians Hungry But Not Starving’.
There was no famine, Duranty said, dismissing Jones’s report as part of a British government propaganda drive.
A few months later, Duranty, who lived in luxury in a Moscow apartment, went even further. ‘Any report of a famine in Russia,’ he told American readers in August 1933, ‘is today an exaggeration or malignant propaganda.’
Since Duranty was better connected than Jones, many people who ought to have known better believed him. As Applebaum writes, as late as 1986, when the great historian Robert Conquest published a groundbreaking book on the famine, entitled Harvest Of Sorrow: Soviet Collectivization and the Terror-Famine, the Left-wing London Review of Books ran a scathing review dismissing it as yet more anti-Communist propaganda.
Even today, shamefully, there are those on the Left who still make excuses for Stalin.
No one who reads Ms Applebaum’s book, which is based on extensive work in Russian and Ukrainian archives, can have any doubt about the hideous death toll in 1932 and 1933, or about the responsibility of Stalin and his Communist allies.
The only place her book can expect a frosty welcome is Moscow, where Mr Putin has accused the West of ‘excessive demonisation of Stalin’, which he sees as a ‘means of attacking Russia’.
Indeed, a poll of 1,600 Russians only three months ago found that fully 38 per cent considered Stalin the greatest Russian of all time, followed by Mr Putin on 34 per cent. That tells its own story.
As for the Ukrainians, they have come to see the Holodmor as the central moment in their modern political and cultural history—a symbol of their suffering at Russian hands, but also a spur to their national self-determination. In that sense, Mr Putin, who fancies himself as Stalin’s heir and still sees Ukraine merely as Little Russia, is surely doomed to fail.
But none of this can make up for the lives lost, the starving children, the grieving parents, the mass graves, the deserted villages.

STARVING TO DEATH IN UKRAINE (1932-1933)

holodomor painting

THE CHILDREN OF THE HOLODOMOR
Painting by Nina Marchenko

‘We cannot lie peacefully in our graves,’ the Ukrainian poet and political dissident Mykola Rudenko once wrote, looking back on the Holodmor many years later. ‘We, the dead, are unable to rest.’
We cannot bring back Stalin’s victims. But in remembering them, perhaps we can help them rest.
Source
RED FAMINE: Stalin’s War On The Ukraine, by Anne Applebaum, was published in September this year. The world’s foremost authority on Stalin, renowned Anglo-American historian Robert Conquest, has helped to reinforce the idea of Stalin as one of history’s most psychopathic mass murderers in three meticulously researched books: The Great Terror (1968), Harvest of Sorrow (1986), and Stalin: Breaker of Nations (1991).   
VIDEO  :  7.25 mins
LD:  There were several man-made famines in Russia and Ukraine, starting in Lenin’s time in the early 1920s and continuing into Stalin’s reign of terror which spanned almost three decades (1924-1953). The grisly details described in the video below pertain to one of these famines, Ukraine’s 1st Holodomor (1921-1922) which served as a template for the 2nd Holodomor of 1932-1933 which reportedly claimed 7-10 million lives. The total number of victims starved to death in Ukraine’s three separate famines has been set at roughly 16.5 million. All these figures have been hotly disputed and the true figures will never be known. (For further details, see video below at 6.55-7.10 mins.)

Source

Are you paying attention “Christian Zionists”? Holy Land Christians frustrated as vandalism continues unchecked

Source

Holy Land Christians frustrated as vandalism continues unchecked

A shattered statue of Mary and the Christ Child is pictured Sept. 26 inside St. Stephen Church in the Beit Jamal Salesian monastery near Jerusalem. (Credit: Debbie Hill/CNS.)

Judith Sudilovsky, Catholic News Service

There have been some 80 incidents of vandalism against churches and Christian sites in the Holy Land over the last decade. In most of the cases, no arrests or indictments have taken place. The latest incident took place September 19 at St. Stephen Church inside the Beit Jamal Salesian monastery west of Jerusalem, where the vandalism included a shattered statue of Mary, broken faces of figures on the stained-glass windows, and a destroyed cross.

JERUSALEM  – Christians in the Holy Land, including Catholic leaders, have expressed frustration with lack of legal action against cases of desecration and vandalism of sacred places.

Even as the Assembly of Catholic Ordinaries of the Holy Land issued a statement condemning the September 20 desecration and vandalism of a Catholic shrine in Israel, some people criticized the statement’s “weak language” and asked, “How long will we be tolerant?”

“Unfortunately, in these situations we feel how vulnerable we are,” one person wrote on Facebook.

Salesian Father Antonio Scudu, caretaker of St. Stephen Church in the Beit Jamal Salesian monastery near Jerusalem, holds a portion of a shattered statue of Mary Sept. 26. (Credit: Debbie Hill/CNS.)

The latest incident took place September 19 at St. Stephen Church inside the Beit Jamal Salesian monastery west of Jerusalem. The monastery is open for visitors and generally has good relations with its Jewish neighbors, including the residents of an ultra-Orthodox town, said Salesian Father Antonio Scudu, caretaker of the church. Pilgrims to the church discovered the vandalism, which included a shattered statue of Mary, broken faces of figures on the stained-glass windows, and a destroyed cross.

“I was shocked,” said Scudu. “I didn’t expect to see something like this. The church is always open. If you see what happened, you feel they did it with hate. They smashed everything.”

It is the third time the Beit Jamal community has been vandalized in the past five years.

Israeli police spokesman Micky Rosenfeld said evidence had been collected at the site and the investigation was ongoing. He denied charges of police inefficiency in vandalism investigations.

“There have been arrests in previous cases. We are looking into this case to see if it was an individual or a group. These are all separate cases,” said Rosenfeld. “People can say what they want. This kind of case is top priority.”

He said authorities do not believe there is any connection between most of the cases or some sort of “vandalism cell” operating against Christian and Muslim holy sites.

A damaged stained-glass window of the baptism of Jesus is seen Sept. 26 inside St. Stephen Church in the Beit Jamal Salesian monastery near Jerusalem. (Credit: Debbie Hill/CNS.)

As in past statements, the bishops called for better education toward tolerance and coexistence.

“While we demand the state, with all its relevant bodies, to work for punishing the attackers and educate the people not to make similar offenses, we pray to the Almighty for the retreat of the attackers and hoping that all peoples, especially at our Holy Land, learn to coexist with each other in love and mutual respect, regardless to the diversities among them,” they said.

Wadie Abunassar, adviser to the Assembly of Catholic Ordinaries of the Holy Land, said there have been some 80 incidents of vandalism against churches and Christian sites over the last decade. In most of the cases, no arrests or indictments have taken place, he said. Still, he said, arresting perpetrators would not be enough to prevent such incidents from recurring. Incitement charges must also be brought against those provoking such actions – including several prominent extremist rabbis, he said.

“We get sympathy and nice words from everybody, but we are sick of that. We want convictions, not only indictments,” Abunassar said. “It is a very sad story. People are asking why we should not go demonstrate, to protest.”

He noted that Prime Minister Benjamin Netanyahu has yet to respond to several requests from the bishops to meet with him concerning the continuing vandalism.

Some Thoughts on the Latest Church Vandalism in Israel

Father Antonio Scudu, caretaker at the St. Stephen Church, west of Jerusalem, examines a portion of a shattered statue of the Virgin Mary. The vandalism of the church took place on September 19, 2017.

By Richard Edmondson

There still has been no arrest in the vandalism of St. Stephen’s Church, a Christian site near Jerusalem which vandals entered and desecrated on the night of September 19. I am, for that matter, not especially hopeful an arrest will be forthcoming. Israel has an extremely sorry history when it comes to investigating and prosecuting criminal cases of this sort. The record speaks for itself.

An article published by Haaretz on September 24 reports that over 50 Christian and Muslim religious sites have been vandalized since the year 2009. In that time only nine indictments have been filed, and only seven convictions have been handed down. That’s bad enough, but an article published Tuesday at Crux, a Catholic news site, suggests the record may be even worse than Haaretz is reporting. “There have been some 80 incidents of vandalism against churches and Christian sites in the Holy Land over the last decade. In most of the cases, no arrests or indictments have taken place,” that article states.

All I can tell you is that over the years since I’ve been blogging, which is about seven years now, I have reported on numerous attacks by vandals on religious sites in Israel, yet still the practice remains an acute problem.

My initial report on this month’s attack at St. Stephen’s was posted September 23. In that post I noted that the church is located on the grounds of a Catholic monastery, Beit Jamal, a Salesian monastery that lies near the city of Beit Shemesh. I also noted that this is the third time in four years that the site has been vandalized and commented, “Apparently the site is on somebody’s hit list.”

The previous attacks occurred in 2013, when a firebomb was thrown at the door and hateful graffiti scrawled on the walls, and in January of 2016, when the cemetery was vandalized. At the time, I put up a post on the 2016 cemetery attack, which you can access here. All this taken into consideration, it does seem as if the church might be on a hit list of some sort.

Whether this has anything to do with the fact that the locale is believed to have been the burial place of St. Stephen, I can’t say. But indeed, there is a longstanding tradition in church history that the saint’s remains were buried here. This of course is why the church is named after him, and perhaps for this reason, it is worth recounting a bit of St. Stephen’s story

Stephen, his speech before Jewish leaders and his death by stoning at their hands, are told of in the sixth and seventh chapters of the Book of Acts. Initially selected to help with daily distribution of food, Stephen was described as “a man full of God’s grace and power” who “did great wonders and miraculous signs among the people,” and he seems to have risen quickly to prominence among the disciples in Jerusalem. This of course in the months after Christ’s crucifixion.

Jews from one of the synagogues began to accuse Stephen in a manner very reminiscent of the charges brought against Jesus–and, like Jesus himself, Stephen ended up before the Jewish ruling council, or Sanhedrin. He was, among other things, accused of speaking “words of blasphemy against Moses and against God,” and he was also alleged to have invoked Jesus’ prophecy about the destruction of the temple. It’s probably not too much of a stretch, then, to speculate he may even have told people that God didn’t live in the Jewish temple (as Jewish leaders claimed) and that it was not necessary for people to actually go there in order to worship God, that God can be worshiped anywhere. This would have reflected Jesus’ teaching in John 4:21-23, and if Stephen indeed spread such teachings, then it would have infuriated the Jewish leadership all the more, for the temple was an enormously lucrative enterprise for them.

Then the high priest asked him, “Are these charges true?”

This is the opening line in Acts chapter 7, and it is at this point that Stephen launches into his lengthy speech. Basically, it’s a speech recounting the narrative of the Old Testament. The Abrahamic covenant, the stories of Issac and Jacob, the twelve patriarchs, the bondage in Egypt, Moses and the Exodus–all of this is spoken of by Stephen. All of it makes up about ninety percent of his speech, and for the most part it doesn’t ruffle too many feathers, but then we get to the following passage–and it is at this point that all “heck” breaks loose. Here again, the speaker is Stephen:

You stiff-necked people, with uncircumcised hearts and ears! You are just like your fathers: You always resist the Holy Spirit! Was there ever a prophet your fathers did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him–you who have received the law that was put into effect but have not obeyed it.

Notice that Stephen chooses the same adjective–“stiff-necked”–used by Moses in describing the Israelites. He is in effect saying that the Abrahamic covenant is hereby abrogated. If you consistently disobey the law–most especially if you murder God’s son–what other conclusion than that can be drawn? The covenant is dead. Jews can no longer consider themselves God’s “chosen,” Stephen is basically saying. It’s a pivotal moment. It is literally earth shaking. And the reaction from the Sanhedrin is spontaneous and immediate:

When they heard this they were furious, and gnashed their teeth at him. But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. “Look,” he said, “I see heaven open and the Son of Man standing at the right hand of God.”

At this they covered their ears and, yelling at the top of their voices, they all rushed at him, dragged him out of the city, and began to stone him.

Thus Stephen became the first Christian martyr in recorded history. Interestingly, the text notes that one of those present, giving his approval to it all, was Saul–later Paul–who, somewhat astonishingly, ended up becoming an apostle of Christ himself.

Could this narrative in the New Testament have anything to do with why St. Stephen’s and the monastery have been attacked repeatedly?

The night of September 19/20, when the vandal(s) entered the church, was the eve of the Jewish New Year. “The monastery is open for visitors and generally has good relations with its Jewish neighbors,” the Crux article notes, “including the residents of an ultra-Orthodox town.” The “ultra-Orthodox town” being referred to here is Beit Shemesh, located nearby, a city of about 103,000 population.

Beit Shemesh is mentioned in the Book of Joshua as being among the towns allotted to the Levites, or priestly class. In the modern, post-1948 era it was settled by Jewish immigrants from Bulgaria, though by the late 1970s it had become a major center of the Likud Party. The “good relations” mentioned in the Crux article probably pertain to Neturei Karta, which has a small community living in Beit Shemesh, primarily in one neighborhood of the city. You can go hereto see video of a protest in which an NK member, holding a Palestinian flag, is attacked and chased by Israeli police. The date on the video is 2015. An earlier video, also shot in Beit Shemesh, shows a confrontation between police and a large group of Orthodox men demanding enforcement of segregation between the sexes. It is perhaps not terribly surprising that a Christian church and monastery located in proximity to such a city would come under attack.

The vandals destroyed a statue of the Virgin Mary, a cross, and smashed stained glass windows depicting events in the life of Jesus. While Hebrew graffiti has been a hallmark of previous church attacks in Israel, nothing of the like was left in this case. Still,  Giacinto-Boulos Marcuzzo, the Catholic patriarchal vicar for Jerusalem and Palestine, expressed the view that the attack was most likely carried out by “Jewish extremists.”

“Vandals broke into the church and destroyed the crosses, the statue of Our Lady and the stained glass, as well as the faces of the saints,” Mgr. Marcuzzo said.

“In the Old Testament, it is written to destroy the statues as a symbol of idolatry. Here, these people distort the Scriptures and promote fanaticism. Perhaps it is not a direct attack on Christians, but it is certainly a message against those who do not share their ideology and it is scary because it shows that there is no respect for others. Living together is undermined,” he added.

Anther cleric who commented on the matter is Salesian Father Antonio Scudu, who serves as caretaker of the church.

“I was shocked. I didn’t expect to see something like this. The church is always open. If you see what happened, you feel they did it with hate. They smashed everything,” he said.

Israeli Police spokesperson Micky Rosenfeld told the Catholic News Service that the case is being given “top priority.”

“There have been arrests in previous cases. We are looking into this case to see if it was an individual or a group. These are all separate cases,” Rosenfeld said. “People can say what they want. This kind of case is top priority.”

Yet as the report posted by Crux notes:

Christians in the Holy Land, including Catholic leaders, have expressed frustration with lack of legal action against cases of desecration and vandalism of sacred places.

Even as the Assembly of Catholic Ordinaries of the Holy Land issued a statement condemning the September 20 desecration and vandalism of a Catholic shrine in Israel, some people criticized the statement’s “weak language” and asked, “How long will we be tolerant?”

“Unfortunately, in these situations we feel how vulnerable we are,” one person wrote on Facebook.

The words “how long will we be tolerant?” have a certain poignance to them, for in Israel there are “Jewish extremists” who seem to feel the nation has been overly “tolerant” by even allowing Christians and Christian churches to exist inside the country’s boundaries. One such individual is Benzi Gopstein, whose views I discussed in the post I put up in January of 2016 on the St. Stephen’s cemetery desecration.

Gopstein is the leader of Lehava, the far-right Israeli organization that opposes intermarriage between Jews and non-Jews. He also hates Christianity. My 2016 post included an excerpt from a Times of Israel report in which Gopstein is quoted as referring to Christianity as “that accursed religion” and likening Christians to “vampires.”

Interestingly, the Lehava leader has also been referred to as “Israel’s teflon man, nothing sticks to him.”

The Israeli government may be feeling mounting pressure to do something about the wave of attacks upon religious sites, and if that is the case, we could end up seeing an arrest in the St. Stephen’s case. This of course would not alleviate the anti-Christian hatred felt by Jews like Gopstein, and if anything will make it worse. There is a reason the Christian Church, founded by men like Stephen, ended up breaking off from Judaism: the two faiths are pretty much incompatible.

%d bloggers like this: