Saturday, 4 April 2009
Friday, 3 April 2009
Thursday, 2 April 2009
CONCERT FOR PEACE: NEVER !
Following my comment about the unfortunate Palestinian response to some of their teenagers playing music to an audience of Israeli Holocaust survivors, Claudio sent me this depressing link.
It is really hard to write on this subject without getting angry. We all know the extent to which Israel can be evil and satanic. After all, we Palestinians have been on the receiving end of Israeli savagery for decades.
In fact, being thoroughly tormented and killed by the children, grandchildren and great grandchildren of the holocaust has always been and continues to be “the” Palestinians’ way of life.
However, for some Palestinians to allow themselves to be duped to sing and play music to their oppressors and child-killers is simply beyond the pale of human dignity.
It is at least as insulting and humiliating as some Jews were forced or duped to play music to SS, Gestapo and Wehrmacht soldiers during the Second World War. In both cases, the act was meant to humiliate the victims and rob them of the last visages of human dignity.
It goes on and on. Khalid Amayreh is a person whose primary motivating force is hatred.
I don't know enough about the Palestinians to say how typical he is. He talks similarly to the people in Jenin who got so angry the other day, so he may not be a lone voice in the wilderness.
I'm of the persuasion that Israel should always be on the lookout for whatever policy might lead to peace with our neighbors, and should be willing to pay a reasonable price to encourage it to happen; I'm also of the persuasion that no matter what we do, the ultimate decision is of our enemies. They're the ones who need to decide to live alongside us in peace; a large majority of Israelis has long since wished to live alongside them in peace. Items like this demonstrate that some Arabs, in this case, Palestinians, are so consumed with hatred they'll pay whatever price needed to have it gratified - and since that won't happen, they prefer war.
Since Mr. Amayreh is so involved in Holocaust-Zionism comparisons, malicious nonsense as they are, here's another one for him to ponder.
While the Jewish grievances against Germany were vastly and incomparably greater than any Palestinian grievance could ever be, by 1952, that's less than a decade after the Shoah, Israeli society was at extreme loggerheads with itself about a proposal to accept indemnities from Germany. Ben Gurion the pragmatist sought German funds to help build Israel, recognizing that they would contribute to Germany's international rehabilitation; a large, vocal, and for a moment even violent opposition stated that Jews should never accept anything from Germany; better to slog on with food rationing and hundreds of thousands of refugees in tents, and never give the Germans the dignity of accepting anything from them. We'll put the past behind us and move on, but we'll not forgive.
Ben Gurion won the day, though it was close. By 1965 there were full diplomatic relations between Israel and Germany, two years before the Six Day War; the first German ambassador was a one-armed veteran officer of the Wehrmacht. By the late 70s, (West) Germany was Israel's closest ally in Europe. The two national memories are complicated till this day, and will remain so for the next century or two, but they don't interfere with each side's ability to get on with promoting its interests in a reasonably civil way.
A WORLD OF KVETCHERS
The top item on Haaretz' website this morning is a poll that tells of 54% dissatisfaction with Netanyahu's government. The government was sworn in towards midnight yesterday, and Haaretz goes to press at, I dunno, probably 3:30 am, so either the folks were polled at 1:30 am, or - more likely - they were polled during the final hours of the previous government. I recognize that the stone-age tradition of allowing a government 100 days of grace is hopelessly anachronistic, but perhaps we might wait ten days? Ten hours? A hundred minutes?
Sheesh.
taken from:Yaacov Lozowick's Ruminations (http://yaacovlozowick.blogspot.com/)
UNIVERSAL TORAH: TZAV
By Rabbi Avraham Greenbaum
Torah Reading: Parshas TZAV Leviticus 6:1-8:36Jeremiah 7:21-8:3, 9:22-23
THE ALTAR FIRE
Parshas TZAV is taken up with sacrificial laws and rituals. For many people, it is easier to relate to narrative portions of the Torah or commandments that apply in our day than to those dealing with Temple sacrifices. It is now one thousand nine hundred and thirty-six years since sacrifices were offered to HaShem in the Temple in Jerusalem: the last time was in 68 C.E., before the Second Temple was destroyed. Many people would find it hard to conceive how the sacrificial system could actually be restored in practice in the foreseeable future, given the apparent geopolitical realities of today. Moreover, nothing could seemingly be more remote from the sensibility of contemporary Jews and Gentiles alike than the daily ritual slaughter of animals, sprinkling their blood and burning their fat and other parts with libations of flour, oil and wine on the Temple Altar. [Instead of accepting the Temple idea, a world unable to make peace watches the willful daily slaughter and injury of human "sacrifices", the civilian and military victims of global war and terror. in the name of what?]
The same world that resents two daily lambs on G-d's Altar in Jerusalem happily slaughters and consumes literally millions of oxen, sheep, and other living creatures every single day for its own enjoyment. While meat, fish, fruits, vegetables and other gifts of G-d's bounty are consumed in homes, restaurants, bars and canteens throughout the inhabited world every day, how many pause for a moment before they eat in order to bless the Giver of that bounty? How many stop to thank G-d after eating and enjoying their food, before continuing with other activities?
The Temple Altar may be more understandable if we think of it as a MASHAL or metaphor for the actual table at which we ourselves eat every day, containing lessons about the attitude with which we should go about satisfying this vital natural function. The daily "diet" of animal, wheat, oil and wine offerings on the Temple Altar corresponds to man's daily diet, be it of animal and grain products, fruits, and vegetables or any of the other foods and beverages that go onto his table and into his mouth.
Maybe the reason why some feel uncomfortable about the sacrificial ritual is precisely because it presents our existential situation so starkly in the form of the animal blood, fat and other offerings on the Altar. It is a fundamental law of creation that higher life forms consume lower forms of life in order to subsist. When a lower form of life is eaten and ingested by a higher form, the lower life-form is "elevated" in the sense of actually turning into the body and feeding the activities of the higher life-form. As humans, our blood and fat are made up of materials derived from other, lower levels of existence, mineral, vegetable and animal. Our physical life-functions come to "feed" and serve a higher life-form: the soul.
The Temple Altar and sacrificial system come to guide us to elevate our own blood, fat and energy to fuel the fire of the Service of G-d on the Altar of our own bodies. The Altar fire is a metaphor for the human soul, which indeed can only survive in the human body through a daily diet of "offerings", the various foods that "keep body and soul together". Our bodies "burn up" the various nutrients we take in, just as the Altar "consumes" the sacrifices.
The body requires tending in order to serve as an "altar" for the service of God, just as the Temple Altar had to be tended. Our parshah of TZAV opens with the Mitzvah of TERUMAS HADESHEN, tending the Altar each morning by removing the ashes, followed by stoking the fire with wood to keep it burning bright. This opening mitzvah of the day in the Temple -- removal of the ashes of consumed sacrifices -- may be compared to what is normally the first physical functioning in a person's day: elimination of wastes to cleanse the body for the service of G-d.
Keeping the Altar fire stoked was the daily task of the priests. So each one of us has the task of keeping the "altar" of the body, the digestive system and the liver, properly stoked with the right nutrients in the right quantities. As priests of our own bodies, our aim must be to keep the fire of the soul burning brightly every day -- as a "fire offering, a sweet savor for HaShem".
Last week's parshah of VAYIKRA introduced the subject of sacrifices by setting forth all of the different categories of sacrifices and the various animals, birds or produce that are to be brought in each case. The major part of our present parshah, TZAV, is a continuation of the subject of sacrifices. TZAV explains the specific procedures accompanying the actual offering of the each of the different kinds of sacrifices. The parshah begins with the daily procedure of removing the Altar ashes because this was the start of the Temple service each morning. Removal of the ashes and stoking the fire were preliminaries before slaughter of the daily TAMID (perpetual) sacrifice and burning of its parts on the Altar.
TZAV continues with the procedures accompanying the MINCHAH-flour offering, the CHATAS-Sin and ASHAM-Guilt offerings, the SHELAMIM-Peace Offering, and another specific kind of peace offering: the TODAH-Thanksgiving Offering for those who have been miraculously delivered from serious danger (illness, captivity, shipwreck or being lost in the wilderness).
Some sacrifices, such as the OLAH-Whole-burned offerings and certain other offerings, were "consumed" only on the Altar and were not permitted to be consumed by any humans. However, the priests had a share in eating Sin, Guilt and Minchah offerings, as well as the Peace and Thanksgiving offerings. In the case of the last two, the person who brings the offering also has a share in it together with his dear ones.
The fact that a priest can eat from a sin or guilt-offering and thereby accomplish atonement for the sinner is a wonder. So too is the eating of an animal to make peace between man and G-d. What distinguishes holy eating from animalistic eating for the sake of pure self-gratification is the motive of the person who is eating -- his KAVANAH (= intention). Having the correct intention is a recurrent theme in our parshah. The priest has to have the correct intention at every stage in the sacrificial ritual.
So too, when we eat, everything depends on our intention. The parshah is teaching us to eat with the intention of stoking the Altar of G-d with nutrients that we can elevate to His service by using this energy for our prayers and our mitzvot day by day. The blessings we make before and after eating serve us to focus upon this intention.
Eating may serve as a means of celebrating, as in the case of the TODAH-Thanksgiving offering. The rabbis stated that in the future, this is the one kind of personal offering that will remain. (Since people will be cleansed of sin, there will be no more place for sin and guilt offerings.) May we be worthy of offering the THANKSGIVING PEACE-OFFERING in the rebuilt HOLY TEMPLE in order to celebrate the true end of war and the inauguration of genuine peace with the coming of MELECH HAMASHIACH very soon in our times. Amen.
Shabbat Shalom!!!
Avraham Yehoshua Greenbaum
--AZAMRA INSTITUTE
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Wednesday, 1 April 2009
ARAB LEADERS, INTERNATIONAL LAW, AND GENOCIDE
Sudan's leader Omar al-Bashir, recently indicted by the ICC for his role in the genocide in Darfur has been greeted with open arms at the meeting of Arab leaders in Doha yesterday. (Yes, that would be the Doha that gives its name to the present round of international trade talks. Heh). The fact that the man is one of the top criminal around doesn't seem to perturb his Arab brothers. Keep this in mind the next time they or their mouthpieces rant on and on about how horrendous Israel is, where even if you take their version of events Israel hasn't done anything remotely similar to the genocide in Sudan (nor to the previous one, in southern Sudan, with 2,000,000 dead).
DISCUSSING ISRAEL'S ACTIONS - 2
The people who know Israel is wrong, no matter what the facts might be, will be unmoved by this New York Times item, which tells that the IDF military police has shut down the investigation into the allegations of the Oranim soldiers for lack of facts. And note: not for lack of evidence, which could imply the events happened but can't be documented well enough to indict anyone. Lack of facts mean it didn't happen.
The academy’s director, Dany Zamir, told Army Radio on Monday that he accepted the advocate general’s report. Still, he added, “If soldiers will now feel that they cannot talk because of the outcome of this specific story, then this is very bad for us as a society and army.”
Anyone have any idea what he's talking about? Or this:
On the other hand, he stated, it was not his intention to attract news media attention by making the contents of the soldiers’ discussion public. He added that the news media’s focus on the story “truly complicated everything.”
First he leaked the discussion to the press, then he didn't mean it to be public. And of course, inevitably:
A group of nine Israeli human rights organizations issued a statement saying that the army’s speedy closing of its internal investigation underlined the need for an independent investigation into possible Israeli war crimes in Gaza.
DISCUSSING ISRAEL'S ACTIONS - 1
A rabbi from Sderot traveled to the US to tell people about life under fire. Not everyone was interested:
When I welcomed the custom of a question and answer period following my presentation, the very right of free speech that I welcomed to the audience of now over 100 people was thrown in my face and denied to me. First, an audience member verbally attacked me, expressed his support for the firing of rockets into Israel, and ended his anti-Semitic rhetoric filled rant with a question irrelevant to anything in my presentation. I then pointed out to the audience the same fact I want to point out in this article, that this person was not simply criticizing Israel but was clearly expressing his support for a terrorist organization.
Yet before I could finish answering the question, I was interrupted and silenced by the overwhelming Hamas supporters. Next, another audience member stood up and screamed out, calling me a “dirty whore” in Arabic and proceeding to grab his crotch and scream “Here’s your Qassam!” in Arabic.
The critics of Israel used to assure us they were friends worried about some of our actions; then they dropped the friends part but insisted their valid unease at our actions need be heard; there is a growing group out there who don't care in the slightest what our actions are; their problem is our existence.
Which of course isn't new at all.
taken from:Yaacov Lozowick's Ruminations (http://yaacovlozowick.blogspot.com/)
Tuesday, 31 March 2009
THE MISUSE OF INTERNATIONAL LAW
BESA Center Perspectives Papers No. 73, March 23, 2009 http://www.biu.ac.il/SOC/besa/perspectives73.html
Defining “Lawfare”
There is a new kind of warfare being waged across the globe. The antagonists in the struggle are employing the weapon of their adversaries - the rule of law - in a strategy called “Lawfare” which involves the misuse of the law to achieve objectives that cannot be achieved militarily. Lawfare can be undertaken by any group of actors of any nationality or religion, but presently Lawfare is being pursued largely by Islamic ideologues, their supporters, and their financiers who sympathize with the actions of Islamic militants. Lawfare is exponentially effective because one lawsuit can silence thousands who have neither the time nor the financial resources to challenge well-funded terror financiers or the vast machine of the international judicial system. The potential for a “chilling effect” on both speech and conduct are limitless and the consequence can have a devastating effect on public safety and international security.
Categories of Lawfare
There are three primary categories of Lawfare. The first category is the initiation of lawsuits before courts in the international system. The International Court of Justice (ICJ) and the International Criminal Court (ICC) serve complementary but different purposes. The ICJ, established in 1945, resolves disputes between states and renders advisory opinions on legal issues submitted by international organs, agencies, and the UN General Assembly. As the ICJ solves disputes in cases that states bring before it, there is rarely a question about whether the court has jurisdiction in those matters. In contrast, the 2002 Rome Statute of the International Criminal Court established the ICC as a permanent tribunal to prosecute individuals for genocide, crimes against humanity, and war crimes. UN member states had to decide whether to submit to its jurisdiction and allow their citizens to be prosecuted.
The United States and Israel had an intuitive understanding that this presented a potential for abuse in the absence of a system of checks and balances. They rejected participating in the ICC because they feared that hostile nations would initiate politically motivated lawsuits against their soldiers or political leaders and that the impartiality of the court would be compromised. The ICC is only permitted to try nations that are party to the Rome Statute, unless the United Nations Security Council permits otherwise by vote. For now, the United States and Israel are safe from prosecution by the ICC, but it is not an absolute certainty.
In the second category, the misuse of legal terminology to manipulate international institutions and the public is an underhanded mode of Lawfare because it relies on the relative inexperience of laypeople to advance ideas. United Nations resolutions, for example, are used to gain sympathy for the cause of Lawfare combatants and to intimidate their opposition. However, just as ICJ Advisory Opinions are non-binding, UN Resolutions also do not have the force of law and are simply an expression of sentiment and are often precursors to the establishment of authoritative international law by way of a UN Convention. This gives reason to worry, particularly with respect to a resolution that will be at the top of the agenda of the upcoming anti-racism conference in Geneva this April, familiarly known as Durban II.
Every year since 1999, at the request and direction of the 57-state Organization of the Islamic Conference, the United Nations has passed a resolution on Combating Defamation of Religions. The resolution has two major intrinsic flaws and is merely a political attempt by the OIC to stifle free speech and criticism of Islam. The first flaw is that it singles out Islam as a victim and makes no mention of any other religion. The second flaw is that “defamation of religions” is a legal impossibility.
Defamation involves the publication of a false statement about a person, business, group or government, all of which are tangible entities. A religion cannot be defamed because it is only a set of beliefs and, therefore, cannot sue in its own name. Even if, hypothetically, a defamation case were brought, the falsehood of a statement about a religion can never be established, because religious beliefs are subjectively determined. Furthermore, it is not possible for a judge to render a decision on a matter the very nature of which is inconclusive. By supporting this resolution, the OIC is taking advantage of the public’s general lack of knowledge about defamation, which does not include a religion as a protected category.
The third and arguably most threatening category of Lawfare relates to the prosecution of foreign nationals in domestic courts for military and civilian action. With respect to military cases, there is the recent example of the prosecution of Israeli officials by a Spanish Court at the instigation of the Palestinian Center for Human Rights, an NGO based in Gaza City. The organization requested that two Israeli officials, National Infrastructure Minister and former Defense Minister Binyamin Ben-Eliezer and former IAF and IDF Chief of Staff Dan Halutz be investigated for alleged crimes against humanity for their involvement in the assassination of a Hamas operative in 2002. Invoking the controversial international legal principle of “universal jurisdiction,” the Justice of the Spanish Court granted the Palestinian petition.
As distinguished from the criminal jurisdiction of an international tribunal which is exercised by an international organization such as the ICC or the International Criminal Tribunals for Rwanda and the Former Yugoslavia, universal jurisdiction is exercised by states who feel that it is within their moral obligation to mankind to prosecute individuals who allegedly committed crimes outside the boundaries of the prosecuting state, regardless of any relation of the person with that state. The claim is premised on the notion that each state has the responsibility to protect populations from genocide, war crimes, and crimes against humanity. Henry Kissinger denounced universal jurisdiction as a breach of state sovereignty and said it creates the risk of universal tyranny by judges. Despite his objections and by others in the international community, universal jurisdiction persists as evidenced by the prosecution in the Spanish Court.
Prosecutions like the one in Spain pose two dangers. They undermine international sympathy for the plight of the Israeli people, as well as other global citizens, in dealing with terrorism. But even more significantly, a defeat creates a dangerous precedent for future losses because the standard it sets can be incorporated into mainstream international law by way of customary international law - which is comprised of state practice - the repetition of similar acts by other states over time, and opinio juris - the sense of obligation of all states to act in the same manner. This would have disastrous consequences for any state in carrying out military actions and would essentially imprison the defendants in their home countries out of concern for being arrested once they step beyond their own borders. This is exemplified in the case of the attempted arrest of Israeli Major General Doron Almog at Heathrow Airport in the United Kingdom in September 2005, over accusations by Palestinian groups that he ordered the destruction of more than 50 homes in Gaza in 2002.
In cases against civilian (as opposed to military) personnel, Lawfare in both Western and non-Western domestic courts has also been attempted by Islamic groups with the goal of suppressing the free speech of their critics. To combat anti-Islamic rhetoric in the West, Islamic organizations and individuals have stepped up a legal campaign to silence criticism of Islam through attempts at civil litigation and criminal prosecution of private citizens.
A growing phenomenon called “libel tourism” has gained international notoriety as one of the most broadly threatening means of Lawfare. Libel tourism is a form of international forum shopping whereby plaintiffs bring defamation lawsuits in plaintiff-friendly jurisdictions. The United Kingdom, infamously known as the “libel capital of the Western world,” has been home to nearly all the libel tourism cases in recent years. What makes British courts so appealing is that libel plaintiffs need not prove the guilt of the accused, but rather the accused must prove their own innocence - the exact opposite of the system in the United States - and often at great cost to themselves and over lengthy periods of time. In the process, the defendants are also barred from reporting about the subject matter of the ongoing litigation, which often takes years.
In a libel tourism case, free speech is shut down, posing a threat to international security when writers can no longer report about suspicious activity or the sources of terror financing. One of the plaintiffs on the libel circuit is a Saudi citizen named Sheikh Khalid Salim bin Mahfouz who has initiated roughly 40 libel cases in British courts. Two of his cases stand out which exemplify the problem of libel tourism. The first involves the publication of a book called “Alms for Jihad” in which Mahfouz is accused of funding Al-Qaeda. Cambridge University Press, the publisher, removed the book from circulation and destroyed existing copies in order to end the lawsuit that Mahfouz brought against them.
The second is the case of Rachel Ehrenfeld who Mahfouz sued over allegations that he funded terrorist groups in her book entitled “Funding Evil.” As distinguished from the first case which related to a British publication, Ehrenfeld’s book was neither published nor distributed in the UK, but the court granted jurisdiction because Mahfouz was able to buy 20 copies of “Funding Evil” on Amazon.com and ship them to England. Ehrenfeld lost her case in the British Court and was ruled in contempt of court for not submitting to the judgment, putting herself at risk of arrest if she travels to Britain. However, she appealed to the federal and state courts in New York to protect her from Mahfouz enforcing the judgment in the US, arguing the injustice of being prosecuted under a harsher standard than American law allowed.
In early January 2008, the New York State Assembly introduced the “Libel Terrorism Protection Act” to ensure that foreign judgments that are at odds with American law and public policy will not be enforceable in New York. The Act, signed by the Governor of New York on 30 April 2008, served as the prototype for federal legislation entitled the “Freedom of Speech Protection Act” now under review by the US Congress. Despite the American attempts to protect its citizens at home, they cannot change British laws. Therefore, libel tourism remains a threat to free speech and consequently to international security.
With regard to domestic criminal prosecutions, Jordan charged 12 Europeans in 2008 with blasphemy, demeaning Islam and Muslim feelings, and slandering and insulting the prophet Muhammad in violation of the Jordanian Penal Code. Eleven of the defendants were Danish journalists involved in publishing a cartoon of Muhammad, and the twelfth was the controversial Dutch politician Geert Wilders. Jordan requested that Interpol apprehend the defendants and bring them to trial. The case is pending, but the effect of such prosecutions, if recognized in the West, are self-evident. Countries that do not respect free speech, and whose laws are informed by their religious beliefs, oftentimes antithetical to the values that promote free expression, will be encouraged to follow Jordan’s example. Essentially no one will be safe from being sued abroad in a domestic court.
Conclusion
We cannot ignore Lawfare tactics or downgrade them as benign methods simply because they do not cause physical injury. Lawfare is a serious assault on the ability of free nations and their citizens to exercise their legal rights under both international and domestic law and to live, speak, travel and defend themselves.
Lawfare has developed to combat the terrorists’ most enigmatic enemy. They are not fighting an occupier or challenging a military incursion - they are fighting the forces of freedom, they are fighting the voice of reason, and they are attacking those who have the liberty to speak and act openly. And the weapon that the enemy is using was created by our own hands - that is the rule of law, a weapon designed to subdue dictators and tyrants is now being misused to empower the very same, and being manipulated to subvert real justice and indisputable truth. That is not the purpose the law is designed to serve.
Elizabeth Samson is a visiting fellow at the Hudson Institute. She is an attorney specializing in international law and constitutional law. This paper is based on her lecture at the BESA Center on February 25, 2009.
BESA Perspectives is published through the generosity of the Littauer Foundation.
taken from: B'NAI ELIM (http://bnaielim.blogspot.com/)
U.S. FOREIGN AID TO THE PALESTINIANS - TIME TO STOP !
The Gaza Aid Package
by James Phillips
Contributed to a culture of victimization and shrill anti-Israeli and anti-Western radicalism; and
Significantly reduce these overly ambitious aid goals;
A Soft-Headed Soft Power Approach to Middle East Peace
No Taxpayer Subsidies for Terrorist Groups
CONCERT FOR PEACE, OR NOT
Last week the NYT carried this nice fluffy story about a youth orchestra from Jenin that preformed for a public of Holocaust survivors in Holon, Israel. It was the idea of the orchestra's Israeli Arab director, Wafaa Younis, (no idea if she's fluffy) and funded by Shari Arison, Israel's wealthiest woman, who no doubt is fluffy headed (but means well). I briefly toyed with the idea of linking to the story, but seem not to have. It was too fluffy for me, and didn't seem to have much significance beyond the good-feeling markup.
Adnan al-Hindi, the leader of the camp’s Popular Committee, a grass-roots group representing the Palestine Liberation Organization, said the young musicians had been exploited by the orchestra director, Wafaa Younis, for the purpose of “normalizing” ties with Israel. He said by telephone that the children had been “deceived” and dragged unwittingly into a political situation that “served enemy interests” and aimed to “destroy the Palestinian national spirit in the camp.”
“It was a shock and a surprise to the children and their relatives,” he said, adding that Ms. Younis had told the young musicians’ families only that the trip to Holon was an opportunity for artistic self-expression.
Ms. Younis, from central Israel, has been traveling to Jenin every week for several years to teach music in the camp. Mr. Hindi said that the house she rented as a studio had been sealed, and that she was barred by the Popular Committee from all activity in the camp.
Depressing, isn't it. And note that al-Hindi is Fatah, not Hamas
taken from:Yaacov Lozowick's Ruminations (http://yaacovlozowick.blogspot.com/)
A WARM COMMUNITY IN THE COLD
This post has nothing to do with my usual themes, simply with the human condition.
Monday, 30 March 2009
JEWISH GUILT AND THE GAZA BLOOD LIBEL
In medieval Europe, Jews were often targeted with the claim that before the Passover season, they would murder a Christian child to use his blood in their matzot and wine. This dangerous libel spread across Europe, attacking Jews in England, Germany, Spain, Russia, and even reaching Damascus, Iran and the Islamic world. The myth of the blood libel led to the pogroms and persecutions of Jews. Cults supported by the Catholic Church flourished around the "martyrs" of the blood libel, such as Simon of Trent and Little Saint Hugh of Lincoln. These blood libel accusations began to wane as the Church lost influence in Europe, yet they occasionally did pop up in Russia, Eastern Europe and Syria.
ESSER AGAROTH - FBI TO RETURN SEIZED MATERIAL ...#links#links#links
AN ETHOS OF SUCCESS
As some of you know, after decades of doing one sort of thing, a year or two ago I set off to do something quite different, and am acting like a hi-tech entrepreneur as if I was 20 years younger. Yet old habits refuse to die, and at times I revert to them: When in need of understanding a new situation, read a book or three.
Your goal shouldn't be to 'retain control' and 'avoid getting ousted'. Your goal should be to build a great organization. There may come a time when you should be ousted. Deal with it. Would you rather have an inferior organization that failed, but that you were in control of until the better end?
AT THE CENTER OF THE STORM
Martin Ivens of the London Times has a somewhat rambling article written in Tel Aviv about the upcoming G20 meeting in London. His subject: the G20 is a talkshop. Obama's real legacy will be forged in the Middle East.
It would be nice to be comfortable and irrelevant, in a New Zealandish sort of way. Sigh.
taken from:Yaacov Lozowick's Ruminations (http://yaacovlozowick.blogspot.com/)

