CathInfo.com

Quick sample of Judaism Discovered

JUDAISM DISCOVERED MICHAEL HOFFMAN
58

To the Christian Reader

Judaism is a kind of cosmic red line even for the wealthiest, the most famous and most powerful movers and shakers on this planet. Astonishing, is it not? There are men and women of steel and kings of the business deal who will face down any foe or competitor, but flee in dread from the least sign of rabbinic opposition. They won't cross that red line. They know it means the termination of their reputation, career and business, no matter who they are or how much they command in resources and materials. Presidents, popes, prime ministers and moguls all fall down like dominoes before тαℓмυdic supremacy. In our colleges and universities тαℓмυdic and Zionist thought cops are on patrol, vigilantly detecting the least whiff of critical investigation and skepticism toward Judaism's claims about itself, quick to expose this "slander" and docuмent that "chilling" account of academic freedom "misused" to question the facade which Orthodox Judaism projects to the world.
One of these thought police is Amy-Jill Levine, a professor at Vanderbilt Divinity School. Her 2006 opus, The Misunderstood Jew: The Church and the Scandal of the Jєωιѕн Jesus is an exegesis based on the intellectual equivalent of rabbinic masturbation fantasies as applied to the gospel of Christ. Her book's subtext is a guilt-trip imposed on her fellow professors to ensure that they conform to the red line in their teaching and studies: "Ms. Levine's chilling tales of casual anti-Judaism among scholars who should know better rekindles the urgency of the task...Ms. Levine's docuмentation of the insouciance with which liberal Christians slander Jews and Judaism is perhaps the book's most important contribution."41 We note that those same scholars are free to exhibit "casual" anti-Catholicism and "slander" Muslims without fear of public censure or threats to their tenure.
There is something in the preceding scenario that we find terribly wrong, and more than that, a kind of ritual defilement and mockery of the promises of Christ. We claim to be Christians, we claim the power bequeathed to us at Pentecost by the Holy Spirit, and yet we utterly tremble when we even consider setting straight rabbinic mendacity and supremacy. If a book is worthy of its mission, if it is studied by men and women of good will,

41 Julie Galambush, New York Times, Jan. 1, 2007, p. B7. Galambush is Professor of Religious Studies at the College of William and Mary.

JUDAISM DISCOVERED MICHAEL HOFFMAN 59

then it can indeed undercut and eventually overthrow the horrible and cowardly idolatry of the soothsaying scions of renascent Babylon, whom the world calls "rabbis." In a field that others more qualified than this writer have abandoned, we have ventured into the vacuum.
The decay of original law and doctrine is not unique to Judaics. We could just as readily write a book titled, "Churchianity: The Anti-Christ Religion of Usury, Greed, War-Mongering, State-Worship and Scripture-Twisting." Although it will be a difficult point for some people to grasp, because racial stereotyping is Hitlerian and at the same time rabbinic, any notion that the decay and destruction of Biblical doctrine in the hands of Judaics is a spiritual or racial characteristic unique to them, is essentially a rabbinic viewpoint, and if we mirror it we are re-creating the suicidal/self-extinguishing Hitler meme, which is a rabbinic creation. 42
The rabbis want to murder and destroy the am ha'aretz, the Judaics who reject the Oral law/ Traditions of the Elders. We see this in their praise for their agent, Hitler, who they hail as an "avenging angel" who executed the Judaic "sinners" who had rejected the authority of the тαℓмυd (the majority of the Judaics of Germany were "sinners" along these lines). Yehuda Bauer writing in the Israeli newspaper Haaretz:
"The panel discussion on 'Haredim and the h0Ɩ0cαųst' that recently aired on (television) Channel 1 should have included the views of the Lubavitcher Rebbe (Chabad's so-called 'King Messiah'), Rabbi Menachem Schneerson. On the subject of the h0Ɩ0cαųst, the Rebbe...compare(s) God to a surgeon who amputates a patient's limb in order to save his life. The limb 'is incurably diseased ... The Holy One Blessed Be He, like the professor-surgeon...seeks the good of Israel, and indeed, all He does is done for the good.... In the spiritual sense, no harm was done, because the everlasting spirit of the Jєωιѕн people was not destroyed.'
"The Rebbe's stance, therefore, is clear: The h0Ɩ0cαųst was a good thing because it lopped off a disease-ravaged limb of the Jєωιѕн people — in other words, the millions who perished in the h0Ɩ0cαųst — in order to cleanse the Jєωιѕн people of its sins (cf. Rabbi Menachem Mendel Schneerson, Mada

42 This itself is a subject for a book and we will not importune the reader with an attempt at an exposition in these pages. For further expansion of this point, cf. this writer's introduction to Johann Andreas Eisenmenger's The Traditions of the Jews; also cf. "The Russian Roots of nαzιsm" in Revisionist History newsletter no. 39.

JUDAISM DISCOVERED MICHAEL HOFFMAN 60

Ve'emuna, Machon Lubavitch, 1980, Kfar Chabad). After this text was published in the summer of 1980, kicking up a storm, Chabad claimed it was based on an inaccurate Hebrew translation of talks that the Rebbe delivered in Yiddish. The Rebbe, they said, had no idea his remarks were being published. It seems hard to believe Schneerson would not go over every word published in his name, let alone a text put out in Hebrew by Machon Lubavitch in Kfar Chabad. In fact, there is a docuмent written by the Rebbe himself, in Hebrew, which bears his statements about the h0Ɩ0cαųst. The late Chaika Grossman, a leader of the underground in the Bialystok ghetto, who survived the war...published an article in Hamishmar newspaper on August 22, 1980, quoting Schneerson and expressing her profound shock at his words. On August 28, 1980, the Rebbe sent her a reply on his personal stationery. The letter, apparently typewritten, contains a number of corrections in his own handwriting, and is signed by him. In it, the Rebbe confirms everything in the published text. His remarks, Schneerson explained, were based on the Torah. Hitler was a messenger of God...The 'surgery' he spoke of was such a massive corrective procedure that the suffering (i.e., the murder of the Jews) was minor compared to its curative effect.
"I was invited to take part in this television debate, but my appearance was canceled at the last moment, perhaps because of my opinions on the subject..Chabad is a large and influential Hasidic dynasty. It has a messiah who lived and died, and many look forward to his resurrection....Therefore it is important to know what its leader said. The 'King Messiah' did not deny the h0Ɩ0cαųst. He justified it." 43 (End quote).
Another rabbi who has praised Hitler for cleansing the earth of тαℓмυd-doubting Judaics is the distinguished Israeli, Ovadia Yosef: "An eminent rabbi who heads Israel's third biggest political party sparked an uproar in Israel for saying that 6 million Jews perished in the h0Ɩ0cαųst because they were reincarnations of sinners. Rabbi Ovadia Yosef...was speaking in his weekly Saturday night sermon that is broadcast over the party's radio stations and is beamed overseas by satellite. He said the six million h0Ɩ0cαųst victims 'were reincarnations of the souls of sinners, people who [....]

43 Yehuda Bauer, "God as surgeon," Haaretz, June 1, 2007

Read more: http://cor-mariae./thread/35/city-god-shall-perish

And a quick sample of E Michael Jones Jєωιѕн Revolutionary Spirit

ѕуηαgσgυє of Satan Chapter One
The ѕуηαgσgυє of Satan

Sensing that Hellenistic hegemony over Palestine had run its course, Pompey played off the descendants of Alexander the Great's generals against each other as a prelude to seizing power and completing the ring of Roman rule around the Mediterranean, the ocean the Romans called "ours." In 64 BC Pompey deposed Phillip II, the last Seleucid, and made Syria a Roman province. Pompey soon learned the Jews would not be incorporated into the Empire without a strug¬gle, just as his successors found they could not keep the Jews in the Empire with¬out bitter struggles.
One year after taking Syria without firing a shot, so to speak, Pompey was enmired in a siege of Jerusalem. He called for battering rams from Tyre and had trees felled to cross the moats surrounding the city walls, but success was uncer-tain. The Jews had water and food; they also had the Temple to their god, about which Pompey had heard impressive if contradictory reports. While Pompey sat outside the walls, the priests sacrificed to their god, who seemed disposed to hold the Romans at bay.
So Pompey studied the Jєωιѕн religion. The Jєωιѕн prohibition against work on the Sabbath allowed bearing arms only to defend against attack. The Roman soldiers therefore laid down their arms on the Jєωιѕн Sabbath and instead under-mined the city's walls, against which Jєωιѕн religious scruple allowed no action.
In June 63 BC one Temple tower fell. Roman soldiers poured through the breach into the Temple precincts where they slaughtered the Jєωιѕн priests. Many Jews committed ѕυιcιdє by throwing themselves off the Temple battlements. Oth¬ers immolated themselves on pyres intended for sacrificial animals. All in all, 12,000 Jews died. With victory imminent, Pompey's curiosity about the inner sanctum of the Jєωιѕн Temple replaced the concerns of war. Wading through the blood of slain priests, Pompey penetrated to the holy of holies to find that the object of Jєωιѕн worship was not an ass's head, as Alexandrian propagandists had claimed. He discovered that, in Roman terms, there was no object of worship. Per¬haps Pompey found the empty shrine unsettling; perhaps he was disconcerted by a presence he felt even though no object represented it. Either way, Pompey halted before the Temple treasury with its gold and retreated empty-handed.
The Temple was left standing, but the walls of Jerusalem were razed. A tax was levied against the Jews in amounts appropriate to a conquered province. The Temple had been violated, but it remained intact. Temple sacrifices continued, but Israel ceased to exist as a nation with a state.
Pompey executed the most fanatical Jєωιѕн revolutionaries, the Zealots. He named the pliable, dim-witted Hyrcanus high-priest and ethnarch, ensuring he

27

The Jєωιѕн Revolutionary Spirit

was only a figurehead by putting him under the authority of Antipater, whom he made governor of Judaea. The more formidable Aristobulus was sent to Rome with his son Antigonus and a horde of Jєωιѕн prisoners, whose descendants, known as libertini, or the emancipated, settled on the right bank of the Tiber on the slopes of the Vatican hill. The bridge across the Tiber was known as the Pans Judaeorum, indicating the race of the settlers, and that they had been there for a long time.
Defeat led to Jєωιѕн dispersion. From that dispersed seemingly hopeless posi¬tion, the descendants of the Jews began to wage, in Graetz's words, "a new kind of warfare against long-established Roman institutions" which would ultimately "modify or partly destroy them."1 Graetz is referring to Christianity—the most successful Jєωιѕн sect, in his view. To conquer Rome from within, Judaism had to be modified, however, and it "became estranged from and placed itself in harsh antagonism to the parent source."2 But Graetz could have referred to other Jєωιѕн sects that were not estranged because, while they were swallowed by the Roman empire, they refused to be digested by it. As Roman oppression increased, Jєωιѕн settlements across the empire became the source of ιnѕυrrєcтισn and revolution¬ary activity that would threaten the existence of the empire in a different way from the ultimately successful Christian threat.
The Romans were generally adept at ruling conquered nations, but Roman rule in Palestine was a story of blunders and oppression. Because the Maccabees had thrown off Greek hegemony 100 years before Pompey's triumph, a similar victory against the Romans didn't seem impossible. The defeat of the Jews by yet another foreign power, together with the arrogance and blunders of the Romans thus fueled apocalyptic fervor among the Jews.
Apocalyptic literature started under the Hellenistic hegemony due to Alex-ander the Great's conquests in 333 BC. Antiochus IV Epiphanes pressed assimila-tion in 167 BC by abolishing Jєωιѕн practices and establishing the cult of Zeus in the Temple. He ordered pagan sacrifice on the new altar of the Temple. The priest Mattathias and his five sons called upon the Jews to revolt. Three years of war fol¬lowed, during which the Book of Daniel was written. Daniel is the first in a series of Apocalypses, or revelations of things hidden, that culminate in the book of Revelation, which completes the canon of Christian scripture. Apocalyptic writ¬ing enjoyed its greatest popularity from 200 BC to 100 AD, a time of distress and persecution for Jews and then for Christians. Daniel, according to the editors of New American Bible, "was composed during the bitter persecution carried on by Antiochus IV Epiphanes (167-164) and was written to strengthen and comfort the Jєωιѕн people in their ordeal" by showing "that men of faith can resist temptation and conquer adversity."3
In the second chapter of Daniel, King Nebuchadnezzar dreams of a statue with feet of clay, which none of his sages can interpret. Daniel explains the four parts of the statue correspond to four kingdoms which will rule the earth. The fourth kingdom "will crush and break all of the earlier kingdoms" in a sequence of

ѕуηαgσgυє of Satan

events familiar to the inhabitants of Palestine. But the fourth kingdom under the dominion of the fourth beast "shall devour" as well "the whole earth, beat it down and crush it." The Book of Daniel is describing the trajectory of human history in a fallen world. One empire follows the other; the only constant: oppression, with each successive kingdom more tyrannical than the previous one.
The Book of Daniel also proposes an "end to history." "A stone broke away, untouched by any hand, and struck the statue, struck its feet of iron and earthenware and shattered them." According to Daniel's interpretation: "In the time of these kings the God of heaven will set up a kingdom which shall never be destroyed, and this kingdom will not pass into the hands of another race; it will shat¬ter and absorb all the previous kingdoms and itself last for ever—just as you saw the stone untouched by hand break from the mountain and shatter iron, bronze, earthenware, silver and gold."
After the triumph of the worst and most oppressive fourth kingdom, Daniel has another vision in which "I saw One like a son of man coming on the clouds of heaven." The "son of man" is the messianic designation; the Messiah will establish dominion unlike any other. "His dominion is an everlasting dominion that shall not be taken away; his kingship shall not be destroyed." The divided lower part of the statue—half clay and half iron—probably refers to the failed merger of the Seleucids and the Ptolomies, Alexander the Great's successors who failed to keep his legacy of conquest unified. The fourth kingdom is traditionally taken as Rome, but that can be ascribed only to prophecy or hindsight.
Pompey did what Daniel said the fourth beast would do: he conquered Jerusalem in 63 BC. He crushed the kingdom of clay and iron, but his victory only intensified the Messianic expectation. The triumph of the fourth kingdom indicated that the Messiah's coming was imminent. The Son of Man was to deliver the Jews from foreign oppression and inaugurate an unending kingdom that would break apart all empires. Oppression fueled Messianic fervor. The Messiah "became more superhuman as the situation became more hopeless."4 The Messiah became for the oppressed Jєωιѕн people "a mighty warrior" to destroy Israel's foes and "take captive the leader of the Romans and bring him in chains to Mount Zion, where he will put him to death" and "establish a kingdom which shall last to the end of the world." Deliverance from political oppression would occur in the only manner the Jєωιѕн people considered possible—through a mighty general who "would show himself invincible in war." As the conflict with Rome became bitterer, "messianic fantasies became with many Jews an obsessive preoccupation."5
From the Christian perspective, the apocalyptic age culminated in Christ. Jesus, repeatedly referring to himself as "the Son of Man," was invoking the prophecy in Daniel and pointing to himself as the inaugurator of the Messianic Kingdom. As his earthly life became more public, it became clear that Jesus was no mighty' warrior of the sort the Jews admired in King David. He claimed to be of be House of David, but it was unclear how a man who was not a warrior was going to bring freedom to captives held in bondage by Roman arms.
29

Read more: http://cor-mariae./thread/35/city-god-shall-perish