Jewish American Heritage Month

Posted By admin on June 13, 2022

Submit letters to the editor to[emailprotected].Letters should be no longer than 250 and should include the writers name, municipality and a daytime phone number. The Light may edit letters for length or clarity.

In response to Advocacy leaders work inspires others to become activists (May 4, 2022) about Cynthia Changyit Levin: Like many people, I wanted to do something about global health but was paralyzed into inaction because every effort seemed too small. I joined Results in 7th grade because I was friends with Levins daughter but did not become an active member until March 2020.

Levin has been so supportive as she helped me draft emails to representatives and op-eds. Because of her, I have learned so much about health policy on the national and international level.

One of Results goals right now is to convince lawmakers to extend the Child Tax Credit and Earned Income Tax Credit. These pieces of legislation provide qualifying low-income families with tax breaks and help front line workers access affordable housing. As a result of these policies in 2021, child poverty sank to record lows and many workers could make ends meet. I have been making phone calls to the offices of Senators Roy Blunt and Josh Hawley asking them to extend these provisions. In the past, my friends and I have also gotten together to write members of congress emails and handwritten notes- In some cases we have even received replies from their offices.

My favorite Results memory is sitting in Congresswoman Ann Wagners office talking about maternal and child health bills. She was patient and responsive, listening to each of us as we presented the cause before she agreed to sign onto it. It is conversations like these that make me continue advocacy, because I feel that I can influence the priorities of my representatives.

I think that more and more people are turning to advocacy organizations because we believe policy changes are the most effective solution to issues like climate change, wealth inequality and the spread of disease. If you are interested in joining Results, you can find instructions on how to get involved at https://results.org

We would love to see any new members at one of our meetings.

Arushi KatyalChesterfield

I wholeheartedly thank Russel Neiss for his excellent piece in the Lights May 25 edition, Its time for Jewish Federation to revisit education priorities.

I thought it was a shame to get rid of the Central Agency for Jewish Education (CAJE) and then eliminate the Center for Jewish Learning. Cyndee Levy was excellent as its head, and it is terrible to have lost her service and commitment to our whole community.

Connect with your community every morning.

Years ago, a group of us enrolled in the Melton two-year course and it was fantastic. We studied with Pearl Borrow and Esther Zimand. I took classes from CAJEs rich offerings every year. It showcased the many Jewish educators in our community.

While the Federations response to Russels piece sounds good on paper, the whole notion of not duplicating offerings is an idea with no basis. The people who study at a specific congregation are in large part members of said congregation.

The community that CAJE served was broad and included both members of various synagogues as well as the non-affiliated. It provided a place for Jewish educators in our community. The loss of our Jewish adult educational program is very sad and was a huge mistake.

Susan Shender St. Louis

The May 11 op-ed (The Fall of Roe would also be an attack on religious liberty) calling Roes overruling an attack on religious liberty misses the mark in form and substance. The Talmud (Eruvin 13b) teaches us to argue by first stating the other sides position. Instead, the op-ed starts with an opinion poll and a statement by pro-Roe Reform Jews. The op-ed then grossly mischaracterizes Justice Samuel Alitos draft opinion, following up with an irrelevant sexist attack on the Founders. This attack in fact undercuts the op-eds insistence that a constitutional right to abortion exists.

Finally, the op-ed misstates Alitos analysis of the 14th Amendment and distorts common-law attitudes towards abortion.

If the op-ed writers had real confidence in their argument (or had a real argument), they could have made it by following rather than violating Talmudic principles.

Nor does the op-ed while claiming concern for Jewish religious freedom bother addressing traditional Halakhas deep-seated aversion to abortion.

Trends in Halakha favor Maimonides and Unterman, in allowing abortion only for the gravest of reasons (Feldman, HM 425:2.1983a), which is what the Mississippi law before the Supreme Court provides by permitting abortions after 15-weeks gestation for a mothers medical emergencies or severe fetal abnormalities.

Robert Zafft St. Louis

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Letters to the Editor: June 8, 2022 - St. Louis Jewish Light

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Posted By admin on June 13, 2022

In part one we defined Gnosticism. Part two demonstrated how the Big Bang Theory corresponds to general Occultism. Now we will show how modern evolutionary theory connects to each system.

H.P. Blavatsky believed that, allegorically, the whole Darwinian theory of natural selection is included in the first six chapters of the book of Genesis, and that the Serpents knowledge represents what she calls the Secret Doctrine: the dual-evolution and advancement of mankind. She also asserts that ancient Judaism merely copied the imagery from Eastern religion, perverted it, and made the Serpents knowledge out to be a negative thing. To her, the only Judaism that gets it right is Kabbalah.[1]

Carl Sagan had almost the exact same view. He saw the Fall as a viable allegory for the evolution of man, and that the Serpents knowledge was symbolic of fostering evolutionary development.[2] Elsewhere, he heralds religions [like] Hinduism [and] Gnostic Christianity, which teach, as impious as it may sound, that it is the goal of humans to become gods. He, too, links them to ideas of Jewish mysticism in the Talmud: that God intentionally left the Universe unfinished, and that it is the responsibility of humans, over countless generations [i.e. evolution] to participate with God in a glorious experimentcompleting the Creation.[3]

Sagan, himself of Jewish lineage, found the ancient Egyptian city of Alexandria to be a kind of muse in his Cosmos series. For him, the city was a kind of Paradise Lost, with its fall due to the Dark Ages of Christendom. Alexandria also happens to be the seat of ancient Gnosticism.[4]

The figure of Sophia in Gnosticism is a heralded heroine set against the God of Israel as her accidental offspring. Although she is seen as having made a mistake by coming into the realm of matter, she is nonetheless associated with the higher forces of divinity, and is the muse of those rebelling against the Demiurges matrix of false-reality.

Sophia is the Greek word for Wisdom; it is an essential theme in OT literature, especially for Catholicism. However, the Gnostic Sophia, despite developing from Jewish Wisdom, also has overlap with the the Isis myths of Egyptian religion; thus having its roots in the Jewish communities of ancient Alexandria, who were heavily Hellenized.[5]

The Diaspora plays a heavy role here. Quispel elaborates, and shows how the foundations for Gnosticism were already in place before the time of Christ,

The historical Diaspora was the basic presupposition for the philosophical tenet that nature is Spirit in exile, God is being in movement, and that matter and history are the result of dialectics. The latter in fact is an oriental myth. It would seem that only the Jewish Diaspora is the historical presupposition for this view. Only in this specific milieu could [this] awareness arise.

Nils Dahl has argued that the target of the Gnostic revolt is the creator of the world rather than the world itself. In fact the world is better than God (I add that in the same way their target was not the Jewish people, but the deficient Law of a tribal god). Dahl shows convincingly that the main claim of the arrogant demiurgeis only understandable as a protest within Judaism.[6]

Although many Gnostics viewed the world of matter as evil, the views spoken of here are a bit modified: it is merely the OT Creator who is the problem; the natural world is better than Him, albeit in need of some re-tooling due to a flawed designer, or at least a flawed conception of Him like Sagan proposes.

Its important to highlight the fundamental tenet that developed: that the Sophianic Spirit was in movement through the dialectics of matter and history, and that rebellion against the God of Israel and His deficient Lawwhat we call Judeo-Christian valuesis inseparable from this struggle.

Indeed, the Gnostic Sophia was in exile throughout the Dark Ages of Christendom, waiting for the spark of divinity to shine forth and awaken the masses of Western Civilization; to liberate it from the horror of its Creator: the God of Israel and the Catholic Church. The means for escape, as we know, involves a kind of secret gnosis as to the true origins of man. Until such a time, religious wars fought in His Name are merely false-dialectical tensions, but ones that foster evolution toward the self-realization that the Judeo-Christian religion is merely an opiate for the masses.

In the search for origins beyond Judeo-Christianity, Darwins most famous work, On the Origin of Species (1859), presented a spark of illumination. However, his view of evolution left little room for revolutionary change. The distinct idea of movement and dialectics came later, particularly from the Marxist camp. Britannica tells us that Marx, adopting certain aspects of Hegel, believed that history conforms to a dialectical pattern, where contradictions are to overcome or transcended in the next phase.

Another major proponent of adding the label dialectical to Darwins evolutionary orientation was Marxist professor Georgi Plekhanov (d. 1918). Dubbed the father of Russian Marxism, Plekhanov heralded Darwins contributions as a triumph of a historical orientation in biology. He wrote that so long as biology adhered to a static view of nature, it relied on metaphysical styles of thought.[7]

Plekhanov also praised the work of Dutch botanist Hugo de Vries (d. 1935) whose mutation theory challenging the Darwinian commitment to gradualism, gave support to the idea of the dialectics of nature. He called it epoch-making and viewed it as a confirmation of Engels dialectics of nature. Others like anarchist prince Pyotr Alexeyevich Kropotkin heralded the new arrival of evolutionary thought, believing that Russia was indebted to Darwin for its awakening of naturalism, which further demonstrates the woke ideology of Nature in exile transcending Russian Christendom.[8]

Although Marxs system is known for its focus on the material over the spiritual, its hard not to see the parallels with the Gnostic tenet Quispel described. In fact, the relationship forms a dialectic of its own: the Marxists put an emphasis on the material, but as we can see the system has hidden spiritual foundations; while the ancient Gnostics put an emphasis on the spirit, but were often accused of materialist behavior, as many Church Fathers denounced them for being unwilling to suffer persecution and martyrdom in the Name of Christ.[9]

In further irony, it seems that many Communist materialists were more willing to suffer and die for their beliefs than the more spiritual Gnostics of ancient times, particularly the Communists in Chinathe apparent origin of the Gnostic philosophic tenet.

Bolsheviks like Lenin were more partial to the evolutionary theories of Ernst Haeckel.[10] Haeckel was a great popularizer of Darwin, especially in Germany. Hes alleged to be a major source of inspiration for Nazi eugenicists, but this is hotly contested (for obvious reasons). What is not contested is Haeckels hatred of religion, particularly of the Roman Catholic variety, which isnt surprising see as he was situated right in the middle of the German Kulturkampf.

Yet Haeckel still thought of himself as a religious person, but was more interested in a monistic religion of humanity grounded in pantheism, which is in lock-step with Blavatskys Theosophy.[11] In fact, Haeckel was copiously quoted by her as a scientific authority to support her theories that mixed Darwinian evolution with Eastern pantheism and reincarnation.[12]

Haeckel also loathed the Jesuits as much as Blavatsky. In 1911 he formed a response to what he called Jesuitic attacks against his work.[13] The very first rebuttal Haeckel offered was evidence of kinship between an Irish prelate and an ape. By comparing their images, Haeckel deemed them to be two primates of close relation, facetiously suggesting that the Roman Catholic species had not evolved much since mankinds (alleged) apish-origins, putting his most scientific rebuttal front and center.

Marx was no fan of the God of Israel either despite his Jewish lineage and Lutheran upbringing. Although the Nazis, who campaigned against Marxism and Bolshevism, are most famously known for their anti-Semitism, Marxs rhetoric on the God of the Jews is almost indistinguishable from theirs. Furthermore, many prominent Nazis were rebelling against their Catholic upbringing (e.g. Hitler, Himmler, etc.), like the Gnostics of old against orthodox Judaism.

The Catholic Church is often erroneously blamed for the anti-Semitism of the Nazis, yet the Nazis frequently lumped them into the same categories as the Jews, particularly the Jesuits of the time who were considered a priori enemies of the Reich.[14] In fact, the first group Adolf Hitler rails against in Mein Kampf was not the Jews, but rather the Habsburg dynasty: the last remaining bastion of the Holy Roman Empires temporal sword. Hitler, while railing against Habsburg hypocrisy, calls them a rotten and degenerate dynasty, which is ironic considering how Blessed Karl of Austria fathered eight children and Hitler had none.[15]

All this fit into the Nazis so-called Positive Christianity schema that rejected the OT Yahweh and disconnected Him from the so-called Aryan Christjust as the primitive Gnostics did but without the Nordic tribalism attached. Here are some quotes extracted from both Marx and general Nazi propaganda; the reader can guess where each comes from (see notes for the answers),

[Our opponents are] the Jewish among them the Jesuit-ultramontane.[16]

Jewish Jesuitism, the same practical Jesuitism in the Talmud, is the relation of the world of self-interest to the laws governing that world, the chief art of which consists in the cunning circumvention of these laws.[17]

Such is laid down in the Talmud a swindle[the] Capitalist [system] is built up upon mass swindling and exploitation in great and small things. The JewplacingJehovah at the centre of all things thus creates a focal point for himself The dismissal of this tyrant god would have been synonymous with the dethronement of his papal representative.[18]

What, in itself, was the basis of the Jewish religion? Practical need, egoism Money is the jealous god of Israel, in face of which no other god may exist. Money degrades all the gods of man and turns them into commodities.[19]

[We fight] the spirit of Jewish materialism within us and without us, and is convinced that a lasting recovery can only take place from within, on the basis of the principle: public need comes before private greed.[20]

It seems very much a familiar spirit at work here. The Gnosticism of Marxism and Nazism is evident. Maybe the Radical Left, who calls everyone who disagrees with them a Nazi, would do well to recognize its common origin of species.

It is no secret that evolutionary theory was at the heart of both Nazi Communist ideology. But perhaps the true secret knowledge hidden from the somnambulant masses is that each corresponded to certain fundamental tenets of ancient Gnosticism, albeit in different ways and for different reasons. In further irony, it would appear that Darwinian dialectics and evolutionary theories are just as much an opiate of the masses and just as religious in nature as anything the archons of Judeo-Christianity or the Catholic Church could muster up in the 2,000 years of its existence, and caused far more wars and genocide in just one century compared to 2,000 years; its just that adherents of the former have not achieved gnosis of this fact.

Marxist-Darwinian dialectics appear to be nothing more than Lucifers inversion of the Holy Spirit, Who moves through the Church and synthesizes the various conflicts in Christendom into dogmas. The anti-Spirit does precisely the opposite: it causes conflict and chaos and false-dialectics that synthesize in a destruction of Christendom, moving each new reincarnation further from it; and any new dogmas it declares are subjective truths that mutate and evolves to suit the same end. Such gnosis could potentially liberate adherents of Gnostic-tenets of any sort from their true oppressorthe Adversary and his minionsilluminating them to the horror that their rule has kept them trapped and bound in the temporal realm for centuries, all under the illusion of Enlightenmentwhich is nothing less than the lie in the Garden.

Aside from the basic premise of evolution of species, little else was unified among its proponents.[21] It seems as if multiple factions were fighting to become the pope of evolutionary theory, desiring the power to infallibly interpret its meaning and formulate their own views into eternal truths. It is therefore ironic that so much of its development was fostered in direct opposition to the Church, and is perhaps similar to how many Protestants ran with Luthers foundations of Faith and Scripture alone, yet ended up with radically different views from his: from 1517 (Protestantism) to 1717 (Freemasonry) to 1917 (Communism).

Darwin, like Luther, opened the flood-gate; it could not be put back in place, and each would likely have been horrified at their progeny. Although many would argue that evolutionary theory has nothing to do with Protestantism, which believes in the God of Israel, they did share the same mortal enemy: the Jesuits and the Romish Church; perhaps that is the only dialectical synthesis that matters, and shows where true transcendence lies.

[1] Blavatsky, Isis Unveiled, vol. i, 303, 575, vol. ii, 267-277; The Secret Doctrine, vol. ii, 202-219. These pages, more or less, detail all the general views mentioned here.

[2] Sagan, Dragons of Eden, 93, 127, 141.

[3] Sagan, Pale Blue Dot, 314.

[4] Sagan, Cosmos, Ep. 13, Who Speaks for Earth He promotes the same propaganda against the Church and St. Cyril of Alexandria on the murder of Hypatia that is found in the literature of Theosophy and Freemasonry.

[5] Yeo, Rhetorical Interaction in Corinthians 8 & 10, 130 Brill academic work.

[6] Quispel, Gnostica, Judaica, Catholica.

[7] Vucinich, Darwin in Russian Thought, 358-360.

[8] Ibid., 16, 94, 347, 358-360.

[9] Pagels, The Gnostic Gospels, pp. 88-92 She tells us that martyrdom did occur rarely among the gnostic Christians.

[10] Vucinich, Darwin in Russian Thought, p. 365.

[11] University of Chicago, Robert J. Richards, Ernst Haeckel and the Struggles over Evolution and Religion.

[12] Blavatsky, The Secret Doctrine, vol. ii, 87, 154, 58, 164, 185, 187, 193, 258, 261, 295, 327, 348, 490, 645, 648, 659, 673, 679, 685, 711, 729, 734, 779, 789 Blavatskys numerous citations and references to Ernst Haeckel. Ive not found a polemical word towards him thus far.

[13] Haeckel, The Answer of Ernst Haeckel to the Falsehoods of the Jesuits To be fair, he does provide his scientific evidence later, it is just ironic that the first thing he presents are brazen and emotionally charged ad hominems.

[14] Conway, The Nazi Persecution of the Churches 1933-1945, 290 See index on Jesuits for a multitude of examples.

[15] Hitler, Mein Kampf (Manheim), 15, 512 Chapter one mentions the Habsburgs, while he doesnt get into Judaism until chapter two. Fittingly, he describes Germany as a slumbered state under Habsburg rule, like the Gnostics under the Demiurges tyranny.

[16] Steigmann-Gall, The Holy Reich, 57 Protestant League meeting with Nazi speech.

[17] Marx, On the Jewish Question, 32.

[18] Rosenberg, The Myth of the 20th Century, 120, 194, 460.

[19] Marx, On the Jewish Question, 31

[20] Steigmann-Gall, The Holy Reich, 14 NSDAP Party Program of 1920.

[21] Vucinich, Darwin in Russian Thought Professor Vucinich deliberates the various battles within the revolutionary circles of Marx, Engels, Lenin, Plekhanov and others as it pertains to evolutionary thinking.

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From Gnosticism to Marxism: The Spirit of Antichrist in Movement - OnePeterFive

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Posted By admin on June 13, 2022

PODCAST Hello Rapids fans! This week on Holding The High Line, we check in on Rapids 2! The guys talk about the USMNT going into Nations League and what it means for the World Cup. Red talks about going to the Rapids 2 game on Saturday, how the team is playing, and whats not working. We try to diagnose and figure out if MLS Next Pro is/will be better than an affiliation with a USL Championship team. Then we discuss how Colorado should handle the final six games with Auston Trusty and the transition of losing him.

Holding The High Line is an independent soccer podcast focused on the Colorado Rapids of MLS and a member of the Beautiful Game Network. If you like the show, please consider subscribing to us on your preferred podcatcher, giving us a review, and tell other Rapids fans about us. It helps a ton. Visit bgn.fm for a bunch of other great podcasts covering soccer in North America.

We also have anewsletter. Visit ourSubstack pageto read our content and sign up for our newsletter via email.

Find us on iTunes, Google Podcasts, Stitcher, Blubrry, and many other podcatchers. See the full list of podcatchers with subscription links here. For full transcripts of every episode, check out our AudioBurst page. Our artwork was produced by CR54 Designs. Juanners does our music.

We are brought to you by Ruffneck Scarves and Icarus FC. Ruffneckscarves.com is your one-stop-shop for official MLS, USL, and U.S. Soccer scarves as well as custom scarves for your group or rec league team. Icarusfc.com is the place to go for high-quality custom soccer kits for your team or group. With an any design you want, seriously motto, they are breaking the mold of boring, expensive, template kits from the big brands.

Have your team looking fly in 2022 like Andre Shinyashiki with bleached hair with custom scarves and kits from Ruffneck Scarves and Icarus FC.

HTHL is on Patreon. If you like what we do and want to give us money, head on over to our page and become a Patreon Member.

We have partnered up with the Denver Post to sustainably grow soccer journalism in Colorado. Listeners can get a three month trial of the Denver Post digital for 99/month. Go to denverpost.com/hthl to sign up. This will give you unlimited and full access to all of the Posts online content and will support local coverage of the Rapids. Each month after the trial is $11.99/month. There is a sports-content-only option for $6.99/month.

Follow us on Twitter @rapids96podcast. You can also email the show at rapids96podcast@gmail.com. Follow our hosts individually on Twitter @LWOSMattPollard and @soccer_rabbi. Send us questions using the hashtag #AskHTHL.

Matt Pollard is the Site Manager for Last Word on Soccer and an engineer by day. A Colorado Convert, he started covering the Colorado Rapids as a credentialed member of the press in 2016, though hes watched MLS since 96. When hes not watching or writing about soccer, hes being an outdoorsman (mostly skiing and hiking) in this beautiful state or trying a new beer. For some reason, he thought that starting a podcast with Mark was a good idea and he cant figure out how to stop this madness. He also hosts Last Word SC Radio.

Mark Goodman, the artist formally known as Rapids Rabbi, moved to Colorado in 2011. Shortly thereafter he went to Dicks Sporting Goods Park, saw Lee Nguyen dribble a ball with the silky smoothness of liquid chocolate cascading into a Bar Mitzvah fountain, and promptly fell head over heels in love with domestic soccer. When not watching soccer or coaching his sons U-8 team, hes generally studying either Talmud or medieval biblical exegesis. Which explains why he watches so much MLS, probably. Having relocated to Pittsburgh in 2019, he covers the Pittsburgh Riverhounds of the USL for Pittsburgh Soccer Now.

Photo Credit: Mark Shaiken, Last Word on Soccer.

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Holding The High Line: Rapids 2 in focus, Auston Trusty leaving - Last Word On Sports

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Posted By admin on June 13, 2022

Issued on: 12/06/2022 - 09:01Modified: 12/06/2022 - 10:05

Thirteen-year-old Anne Frank began keeping her now-famous diary on June 12, 1942. She would spend a little more than twoyears confidingin its pages, sharing stories from daily life, observations, and hopes for the future from the crampedannex in Amsterdam she occupied with her family and several other Jews in hiding. The last entry in her diary is dated August 1, 1944, after which she was arrested and deported.

I hope I will be able to confide everything to you, as I have never been able to confide in anyone, and I hope you will be a great source of comfort and support. Anne Frank's diary begins with these now-famous words. Her book, published by her father in 1947, has become a landmark of world literature inits singular account of innocence in the face of barbarism.

Born in Frankfurt in 1929, Anne Frank emigrated with her family to the Netherlands in 1933, when Adolf Hitler became chancellor of a crisis-ridden Germany. In 1942, as the authorities tracked down Jews in the Nazi-occupied Netherlands, the Frank family moved into the 'annex', a flat hidden behind a falsebookcase, to escape the Gestapo.

In August 1944, the family was betrayed by an unknown individual, and the inhabitants of the annexwere deported to Auschwitz. Afterwards, Anne and her sister were transferred to Bergen-Belsen. Anne died of typhus in February or March 1945, shortly after the death of her older sister Margot.

Only 38,000 of the 140,000 Jews living in the Netherlands survived the Nazi occupation,one ofthe highest Holocaust death tolls in Europe. Dutch professor Johannes Houwink ten Cate, from the Institute for War, Holocaust and Genocide Studies (NIOD) in Amsterdam, reflects on the significance of this literary work.

FRANCE 24: When Anne Frank started writing her diary in June 1942, what was her life like?

Johannes Houwink ten Cate: She led the ordinary life of a middle-class Jewish teenage girl living in Amsterdam. Her family was relatively modest her father was a businessman, but not a very successful one. She lived in the Rivierenbuurt ('river district'), while the wealthier German Jews lived in the south of Amsterdam.

Anne Frank did not have a religious upbringing. She came from a liberal German-Jewish background whose liberal and humanist ideals deeply influenced her. This is part of the appeal of her diary even in moments of crisis in the secret annex, she holds firm to her beliefs.

She was well-assimilated into society and not a very orthodox Jew. For instance, she writes about her dream of going to Hollywood and becoming a movie star. In many ways, she was a normaladolescent girl: she experimented with kissing a femalefriend and fought a lot with her mom.

However, when her diary was first published in 1947, these passages were edited out by her father Otto Frank. They were only made public in 1986, when the Dutch State Institute for War Documentation published the scientific version of the diary a response to legal questions in Western Germany, where some denied the diarys authenticity.

Why do you think she decided to write about her daily life in this diary?

During the Nazi occupation, many people in both Western and Eastern Europe started writing diaries to document their experiences and to regain some form of control over their lives, which they had lost under the Nazis. This was also the case with Anne Frank. In her diary, she created an imaginary friend, Kitty, who was also her alter ego. I think that through her diary, she fought her feelings of isolation and loneliness. In the beginning, she wrote only for herself. Later on, she decided that her diary ought to be published and started rewriting it. In this way, she turned it into a work of literature and a coming-of-age story.

How do you explain the success of Anne Franks diary and its continuing appeal to younger generations?

Anne Frank was an innocent child, an adolescent girl. My guess is that young girls will always be able to identify with her. As long as there are 13-year-olds, her diary will be read all around the world. Since 2011, there is even a Chinese translation.

Also, she is non-religious and therefore appeals to a non-Jewish audience. She never loses faith in humanity. The Holocaust is not mentioned in her story there is no murder and no camps. At the same time, the diary is all about the Holocaust, because the modern reader knows for a fact what Anne herself could not have known at the time she was writing that she, too, would be murdered in Bergen-Belsen as one of the six million Jews who died under the Nazi regime.

The book "Who betrayed Anne Frank?" by Canadian author Rosemary Sullivan argued that the Jewish notary Arnold van den Bergh revealed the Franks hiding place in 1944 in Amsterdam. You have said that there are too many errors in this book. Can you explain the controversy?

One of most important errors that the writers of this book made was believing that the notary, as an alleged collaborator, had close relations with the Nazis. They also insufficiently took into account the fact that Van den Bergh had gone into hiding himselfsix months before the Franks were arrested. Big allegations such as this one require substantialproof, and that proof was not presented in the book.

In the United States, the most recent books about Anne Frank, such as the biographies by Melissa Mller and Carole Anne, reveal new betrayers. During my career as a Holocaust researcher, I have heard of seven different betrayers. Americans (and not only Americans) love these kinds of detective stories, but they are not really scientific investigations.

This article is a translation of theoriginal in Frenchby Diana Liu

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80 years ago Anne Frank started her diary, a landmark of world literature - FRANCE 24 English

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Posted By admin on June 13, 2022

Ropa Vieja, the national dish of Cuba, is a meal that is steeped in history.

This rustic,humble dishso perfectly tells the story of the countrys culinary and cultural evolution over the last half-century. Its fascinating and a perfect read if youre feeling a little hungry so, ropavieja. Whats it all about?

Like many great parts of Cuban culture, ropa vieja started life in Spain. Its name literally translates to old clothes and the story goes that a penniless old man once shredded and cooked his own clothes because he could not afford food for his family. He prayed over the bubbling concoction and a miracle occurred, turning the mixture into a tasty, rich meat stew.

Now, were not totally sure that this story is absolute fact but its wonderful nonetheless. What we do know is that the recipe for ropavieja is over 500 years old and originated with the Sephardic Jewsin the Iberian peninsula of Spain. Because cooking was not allowed on the Sabbath, the Sephardi would slow-cook a hearty stew the night before.

The dish then travelled to the Americas with the Spanish people, where it became a staple dish across the Caribbean and Cuba. And although the recipe has been tweaked over the years, the fundamental base of ropa vieja remains today as it always has.

Fancy an authentic taste of Cuban cuisine?

Our seasonal food menu changes regularly, but one thing were always serving up? Fresh, authentic Cuban flavours and Latin-inspired food to feed your tropical soul.

If youre feeling hungry after that history lesson, then reserve a table and try us out!

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The Ropa Vieja story: the National Dish of Cuba | Revolucin de Cuba

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Family name commonly used by Jewish people

Jewish surnames are family names used by Jews and those of Jewish origin. Jewish surnames are thought to be of comparatively recent origin; the first known Jewish family names date to the Middle Ages, in the 10th and 11th centuries CE.

Jews have some of the largest varieties of surnames among any ethnic group, owing to the geographically diverse Jewish diaspora, as well as cultural assimilation and the recent trend toward Hebraization of surnames. Some traditional surnames relate to Jewish history or roles within the religion, such as Cohen ("priest"), Levi, Shulman ("synagogue-man"), Sofer ("scribe"), or Kantor ("cantor"), while many others relate to a secular occupation or place names. The majority of Jewish surnames used today developed in the past three hundred years.[3]

Historically, Jews used Hebrew patronymic names. In the Jewish patronymic system the first name is followed by either ben- or bat- ("son of" and "daughter of," respectively), and then the father's name. (Bar-, "son of" in Aramaic, is also seen.)

Permanent family surnames exist today but only gained popularity among Sephardic Jews in Iberia and elsewhere as early as the 10th or 11th century and did not spread widely to the Ashkenazic Jews of Germany or Eastern Europe until the 18th and 19th centuries, where the adoption of German surnames was imposed in exchange for Jewish emancipation. European nations gradually undertook legal endeavors with the aim of enforcing permanent surnames in the Jewish populations. Part of the Alhambra Decree of 1492 contained a provision mandating fixed legal surnames for Sephardic Jews, but it was not until the 17th and 18th centuries that the rest of Europe followed suit. The Kingdom of Prussia began sequentially requiring Jews in its eastern provinces to adopt surnames in the 1790s, an edict affirmed by Napoleon Bonaparte following his invasion of Prussia in 1812. The Holy Roman Empire meanwhile issued a decree mandating legal Jewish surnames in 1817.

Surnames were derived from a variety of sources, such as the personal names of ancestors, place names, and occupations. In the 18th century, a custom developed amongst the Eastern European Jews of the Austro-Hungarian and Russian Empires where surnames began being passed from mother to son as opposed from father to son, but the trend seems to have died out by the early 20th century.

An exception was members of the Cohanim (priestly caste) and Levites (descendants of Levi) who performed certain religious duties, who had always appended the surnames Cohen and Levi respectively (modern spelling in English may vary), which were usually preceded by ha- meaning "the" in Hebrew. These names are seen in many various forms today, all coming from this root. For example, the name Levine in English-speaking countries, the name Lw in Germanic countries and the names Levi, Lvai, or Lvay in Hungary, Europe, or America. Although Ashkenazi Jews now use European or modern-Hebrew surnames for everyday life, the Hebrew patronymic form (ben or bas/bat with the father's name) is still used in Jewish religious and cultural life. It is used in the synagogue and in documents in Jewish law, such as the ketubah (marriage contract).

Surnames were not unknown among the Jews of the Middle Ages, and as Jews began to mingle more with their fellow citizens, the practice of using or adopting civic surnames in addition to the "sacred" name, used only in religious connections, grew commensurately. Among the Sephardim, this practice was common long before the exile from Spain, and probably became still more common as a result of the example of the conversos, who upon adopting Christianity accepted in most cases the family names of their godfathers. Among the Ashkenazim, whose isolation from the mainstream majority population in the lands where they lived was more complete, the use of surnames only started to become common in most places in the eighteenth century.

On the other hand, the use of surnames became common very early among the Arabic-speaking Jews, who carried the custom into the Iberian Peninsula (modern Spain and Portugal). Among Sephardi Jews are found such names as Abeldano, corresponding to Ibn el-Danan; Abencabre, corresponding to Ibn Zabara; Tongay is another Sephardi Jewish last name is derived from the root word Torah () in Hebrew; Avinbruch or Auerbach corresponding to Ibn Baruch; and Beizaee, corresponding to Iza (Hebrew root for "God is perfection").[5]

Hagen corresponds to Hassan or Hazan; and the like. Biblical names often take curious forms in the Iberian records, Isaac appearing as Acaz, Cohen as Coffen or Coffe, Yom-ob as Bondia, ema as Crescas or and Cresquez.

Arias, a patronymic surname, became common throughout the Iberian peninsula. Among the Jews of Spain and Portugal, it had the hidden meaning "the lion of Israel is on high." A well-known Arias was the humanist and Hebraist Benito Arias Montano.

The en family appears to have adopted a translation of the name of their home village, Gracia, near Barcelona.[6] Indeed, among the Sephardi the tendency to adopt family names from localities is largely developed; hence were derived such names as Espinosa, Gerondi, Cavalleria, De La Torre, del Monte, Lousada, and Villa Real. The name Sasportas deserves special attention, as it is really the Balearic dialectal form of La Porta.

Many families, especially among New Christians (Jewish converts to Catholicism) and Crypto-Jews, but not restricted to them, took Spanish and Portuguese family names, sometimes using translations (such as Vidal or de Vidas for Hayyim, Lobos for Zev, de Paz for Shalom, and de la Cruz or Esprito Santo for Ruah); phonetic similarities according to a kinnui-like system, sometimes choosing between already existing ones (such as Pizarro/Pissarro, Mendes, Fonseca, Calle, Fernandes or Rodrgues); even given names (for example, de Jesus or de Miguel). Julio Caro Baroja, supporting Jos Leite de Vasconcelos' thesis in his "Anthroponymy Portuguesa, 4" argues, for example, that the surnames related to calle (English: "street"), that would be the equivalent in something like a ghetto, are of Jewish origin. This is the case with Alonso Calle, treasurer on the first voyage of Christopher Columbus to the Americas, who was one of the settlers of Sephardic origin who comprised the crew.

The Curiel family is part of these New Christian families that emerge around the time due to persecution. Members adopted the Portuguese last name of Nunes da Costa and the Curiel family were ennobled by Joo IV of Portugal 14 June 1641.[7][8]

Jews have historically used Hebrew patronymic names. While permanent family surnames started appearing among Sephardic Jews in Iberia and elsewhere as early as the 10th or 11th century, they did not spread widely to the Ashkenazic Jews of Germany or Eastern Europe until later. However, Non-Ashkenazi Jews who had immigrated to what was considered Ashkenaz (such as Sephardic Jews who fled the Inquisition) would often keep their surnames and/or Ashkenazize them (e.g., "Melamad" was kept; "Leoni" would be Ashkenazized to "Leib"), and some of the already-settled Jews in communities in large cities (such as Prague or Frankfurt am Main) began to adopt various surnames. Surnames derived from the name of the matriarch of the family were adopted by some households. For example, the surname Rivkes is derived from the female name Rivkeh, the Yiddish form of Rebecca, so the surname literally means "Rivka's". The Slavic language-influenced counterpart is Rivkin.

Other surnames came from the man's trade such as Metzger (butcher) or Becker (baker), and a few derived from personal attributes, such as Jaffe (beautiful), or special events in the family history. The majority of Middle Age surname adoption came from place names (for example Shapiro, from Shpira, Speyer, a Rhenanian city known for its famous Jewish community in the 11th century), often a town name, typically the birthplace of the founder of a rabbinical or other dynasty. These names would permutate to various forms as families moved, such as the original Welsch becoming Wallach, Wlock, or Block. Since these surnames did not have the official status that modern ones do, often the old surname would be dropped and a new one adopted after the family moved their household.[9]

Many surnames in the Netherlands derived from the German versions. For example, Waal derived from Wahl and Voorzanger (Chazan) derived from Voorsanger.

The process of assigning permanent surnames to Jewish families (most of which are still used to this day) began in Austria. On 23 July 1787, five years after the Edict of Tolerance, the Holy Roman Emperor Joseph II issued a decree called Das Patent ber die Judennamen which compelled the Jews to adopt German surnames.[10][11][12] Prussia did so soon after, beginning with Silesia: the city of Breslau in 1790, the Breslau administrative region in 1791, the Liegnitz region in 1794. In 1812, when Napoleon had occupied much of Prussia, surname adoption was mandated for the unoccupied parts; and Jews in the rest of Prussia adopted surnames in 1845.[9][13]

Napoleon also, in a decree of July 20, 1808, insisted upon the Jews adopting fixed names.[14] His decree covered all lands west of the Rhine; and many other parts of Germany required surname-adoption within a few years. The city of Hamburg was the last German state to complete the process, in 1849.[15]

At the end of the 18th century after the Partition of Poland and later after the Congress of Vienna the Russian Empire acquired a large number of Jews who did not use surnames. They, too, were required to adopt surnames during the 19th century.

In medieval France the use of Biblical names appears to have been more extended, judging by the elaborate lists at the end of Gross's Gallia Judaica. True surnames occurred, especially in the south, like Farissol, Bonet, Barron, Lafitte; but as a rule local designations were popular, such as "Samson of Sens", etc.

Many immigrants to modern Israel change their names to Hebrew names, to erase remnants of exiled life still surviving in family names from other languages. This phenomenon is especially common among Ashkenazic Jewish immigrants to Israel, because most of their surnames were taken recently, and many were imposed by authorities in Europe as a replacement for the traditional Hebrew patronymic form.

A popular form to create a new family name using Jewish patronymics sometimes related to poetic Zionist themes, such as ben Ami ("son of my people"), or ben Artzi ("son of my country"), and sometimes related to the Israeli landscape, such as bar Ilan ("son of the trees"). Others have created Hebrew names based on phonetic similarity with their original family name: Golda Meyersohn became Golda Meir. Another famous person who used a false patronymic was the first Israeli Prime Minister, David Ben-Gurion, whose original family name was Grn ("green" in German) but adopted the name "Ben-Gurion" ("son of the lion cub"), not "Ben-Avigdor" (his father's name).

Most of the Jews in Iran had no permanent surnames before Reza Shah. After surnames became mandatory, many Persian Jews employed job related names as their surnames. Many Jews worked in non-Muslim professions like goldsmith, silversmith, dealers of coins, money changing and seller of spirits. Others engaged in medicine, silk manufacturing and weaving, locksmith, tailors, shoe makers, merchants of second hand items.[16] Many other Jews were engaged in jewelry trading, opium and wine manufacturing, musicians, dancers, scavengers, peddlers and other professions that were generally deemed non-respectful.[17]

Many Jews adopted these professions as their surnames, such as Abrishami (silk maker), Almasi (diamond maker), Boloorian (crystal maker), Dehghan (wealthy farmer), Fallah (farmer), Zarrinkoob, Javaherian, Gohari (gold seller), Noghrehforosh (silversmith), Mesforosh (coppersmith), Sarraf, Sarrafan, Sarraf Nezhad, Banki (money changer), Zargar, Zarshenas (goldsmith), Hakakian or Hakkakian (connected with raw material, finished product or implements associated with that trade) for example Roya Hakakian. Jews in Iran also employed the son of or daughter of patronymics, using Persian suffixes such as -pour (son of), -zadeh (born of), -nezhad (from the race of) and -ian (from the group of). Some examples of these names include Davoud pour (son of David), Davoud nezhad (from the seed of David), Davoud zadeh (born of David), Rabbi pour (son of a rabbi), Rabbi zadeh (born of a rabbi), Yaghoub pour (son of Jacob) and Jafar nezhad (from the race of Japhet). Levite and Kohanim surnames became Lavi, Lavaee, Lavi Zadeh, Lavaeeian, Kohan, Kohan pour (son of a Kohen), etc.

Many Persian last names consisted of three parts in order to distinguish from other families with similar last names. Some Persian Jewish families that had similar surnames to their Muslim neighbors added a second surname at the end of their last names. As an example Jafar nezhad Levian (From the race of Japhet and from the Tribe of Levite). The purpose of Levian at the end is to distinguish from Muslim Jafar nezhad (From the race of Japhet).

Many Jews employed the Turkish suffix -chi (meaning "merchant of") to denote their profession. Examples of such include Abrishamchi (silk merchant), Saatchi (watch seller), Talachi (gold seller), Noghrechi (silver seller), Arakchi (merchant of alcoholic drinks), Meschi (copper merchant), Aeenechi (merchant of mirrors), etc.[18]

Many modern Jewish surnames are toponyms, names derived from place names. There are general names like Deutsch, Frank, Franco, Frankel, and more localized ones from almost every European country.

The Netherlands has contributed Leuwarden, Neumegen, Limburg, van Thal, and various other vans, as van Ryn (Rhine), etc.

Germany has contributed the largest number. Some refer to well-known cities as Speyer (in the Middle Ages Spira) (hence Shapira or Shapiro), Posen (hence Posner and Posener, as well as Pozner), Berlin (hence Berliner and Berlinsky), Breslau (anglicised to "Bresslaw"), Bingen, Cassel (cf. David Cassel), Treves (whence, according to some authorities, originated the very popular Alsatian name of Dreyfus), Dresden, Fulda (hence Foulde), and Oppenheim; others, to less familiar towns, like Auerbach, Bischoffsheim, Utting am Ammersee (hence Utting), Hildesheim (Hildesheimer), Landshuth, Sulzberg. House signs such as those in the Frankfurter Judengasse gave rise to the names of some of the best known of Jewish families: Rothschild ("red shield"), Schwarzschild ("black shield"), Adler ("eagle"), Ganz or Gans ("goose"), Strau ("ostrich"), and Ochs ("ox").[19] Some names may seem to be derived artificially, but can also refer to towns, e.g., Birnbaum (translated into "Peartree"), Rosenberg, Kornberg, Sommerfeld, Grnberg (hence Greenberg), Goldberg, and Rubinstein/Rubenstein.

The English Crawcour (cf. Siegfried Kracauer) comes from Cracow, while van Praag(h) is the name of a Prague family that settled in the Netherlands before going over to England. The name Gordon may in some cases be derived from the Russian Grodno[citation needed] but is also said to have been adopted by Jews in the Russian Empire in honor of Lord George Gordon (17511793), a Scottish nobleman who converted to Judaism in 1787 in Birmingham.

From Poland have come names such as Polano, Pollock, Polack, Polak, Pollak, Poole, Pool, and Polk. The names Altschul or Altschuler are derived from the Altschul ("old school/synagogue") of Prague.

Sephardic surnames, as already mentioned, are almost invariably local, as Almanzi, Castro, Carvajal, Silva, Leon, Navarro, Robles, Sevilla (Spanish), and Almeida, Carvallo, Lisbona, Miranda, Paiva, Pimentel, Porto, Pieba and Verdugo (Portuguese). Many Italian names are also of this class, as Alatino, Di Cori (from Cori), Genovese (from Genoa), Meldola, Montefiore, Mortara, Pisa, Rizzolo, Romanelli (with its variants Romanin, Romain, Romayne, and Romanel), Sonnino, Vitalis (from Jaim or Chaim and its variants Vidal, Vidale and Vidas); Verdugo and its variants Berdugo, Bardogo, Paradiso an anagram for the word diaspora (dispersion).

Even in the East there are names of these last two classes, Behar (from Bejar), Barron (from BarOn), Galante, Veneziani, though there are a few Arabic names like Alfandari and aggis; Greek, as Galipapa and Pappo; and a few Turkish, as Jamila, Gungur, Bilbil, and Sabad.[20] Going still farther east, the curious custom which prevails among the Bene Israel may be mentioned of changing Biblical names to similar Hindu names with the addition of -jee, thus Benjamin into Benmajee, Abraham into Abrajee, David into Dawoodjee, Jacob into Akkoobjee.

Another frequent source for Jewish and German-Jewish surnames is the names of trades and occupations; such names as Kaufmann and Marchant ("merchant") became prominent. Others of the same kind are: Banks, Brauer, Breyer, and Brower ("brewer"); Spielmann ("musician"); Gerber ("tanner"); Steinschneider ("stonecutter"); Graveur ("engraver"); Shoemark or Schumacher ("shoemaker"); Schuster ("cobbler"); Schneider, Schneiders, and Snyders ("tailor"; in Hebrew , Chait/Khait (and at times Hyatt[citation needed])); Wechsler ("money-changer"). Related, and likewise generically German, names are derived metonymically for a common object or tool of a profession: e.g., Hammer for a blacksmith, Feder ("quill") for a scribe, and Lein ("linen") for a dealer in cloth.

There are other occupational names that are more distinctively related to Jewish culture and religious roles: Parnass, Gabbay, Singer, Cantor, Voorsanger, Chazan, Cantarini, from the synagogue officials who were so called; Shochet, Schaechter, Schechter, from the ritual slaughterer (also Schub or Shub: Hebrew acronym for shochet u-bodek, ritual slaughterer and kosher meat inspector); Shadkun, a marriage-broker; Rabe, Rabinowitz, Rabinovich, Rabinowicz, and Rabbinovitz, rabbis (occasionally Anglicized to Robinson or Robbins); Benmohel (one variant of which is Mahler), son of one who performed circumcision, the sacred rite of Abraham. A number of Arabic names are of similar origin: Al-Fakhkhar, a potter; Mocatta, a mason or possibly a soldier (Al-Muatil).[21]

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Posted By admin on June 13, 2022

This week, Daniel Wein and his colleagues from the San Francisco Jewish Pride Fund got to spend time at an LGBTQ youth shelter in Tel Aviv, sitting in appreciation of the facilitys private garden one that exists because of the fund.

The youth shelter is one of six organizations four in Israel and two in the U.S. serving LGBTQ communities that have received grants from the Pride Fund, a giving circle under the umbrella of the S.F.-based Jewish Community Federation. The Bay Area philanthropic group has been in Israel seeing the work it helps support.

In all, $56,000 in grants have been given out this fiscal year, exceeding last years total by $20,000.

Wein, chair of the Jewish Pride Fund, said the group has been meeting with leaders of the Israeli organizations that received grants, as well as with future potential grantees. Were meeting face to face, and were able to hug the leaders of these organizations that are doing this work, Wein said. We get to see the work of these organizations in person and actually feel and see the impact.

The Jewish Pride Fund was founded in 2017 by the Federations director of collaborative philanthropy, Danielle Meshorer, and Sam Goldman, an LGBTQ activist. Its goal is to create a world where Jewish LGBTQ voices are heard across Jewish, secular, and religious society, and invest in Jewish LGBTQ leaders, according to its website.

Were meeting face to face, and were able to hug the leaders of these organizations that are doing this work.

Early members felt there needed to be more Jewish philanthropy supporting the LGBTQ community, said Wein, who became active with the group shortly after its founding.

There were important initiatives, particularly focused on the most marginalized in our community, trans and nonbinary folks, Jews of color, trans folks, he said. For the queer community and the queer Jewish community to be successful, organizations that focus on that community need to have the funding they need to succeed.

In practice, each year the fund gives grants to a select number of organizations supporting the LGBTQ community, for general operations or specific projects.

In the current round, $40,500 of the $56,000 total has gone to Israeli organizations: Beit Dror, a shelter for LGBTQ youth, Tehila, a support group for friends and family of LGBTQ people, and Jerusalem Open House, an LGBTQ community center, and Maavarim, which supports and advocates for the transgender community.

Maavarim received the largest grant, some $12,000, to fund general operations. It was founded in 2013 by executive director Elisha Alexander as the first LGBTQ organization in Israel to specifically serve the trans community.

Maavarim has been the recipient of four grants over the life of the Pride Fund. This support, Alexander said, has allowed Maavarim to hire employees, hold a trans health conference, and offer financial assistance to trans Israelis during the height of the Covid-19 crisis, among other initiatives.

The Pride Fund is very gracious in that they give us general support. These are the boring things that nobody wants to fund, Alexander said, but they are the things that allow us to do the amazing things that we do.

The Pride Fund is also supporting one Bay Area organization, with an $8,500 grant to the GLBT Historical Society in San Francisco. The society will be using the funds to create a Jewish archive, including primary sources and materials from Shaar Zahav, San Franciscos historic gay and lesbian synagogue.

The sixth and final grant went to Sephardic-Mizrahi Q Network, a national organization that supports an often overlooked segment of the Jewish world, LGBTQ+ Mizrahi and Sephardic Jews.

Wein said his hope is that the success of the Pride Fund will inspire more Jewish giving in the LGBTQ community, locally and nationally, so that other individual philanthropists, other foundations and other giving circles can learn from the best practices weve implemented, to fund the inspiring work of organizations that work at the intersection of these two identities.

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Posted By admin on June 13, 2022

Delving deeper into iconic Stars Wars foods.

The new Obi-Wan Kenobi TV series premiered on Disney Plus on May 27, 2022. With lots of fanfare and excitement for the new show, I wanted to dive into some of the most iconic foods from the Star Wars films and extended universe and focus on the connection with some of my favorite Jewish and Israeli foods.

How can anyone forget the gross-out scene in The Last Jedi where Luke Skywalker drank fresh green milk straight from the source, from the Thala-Sirens.

If you weren't able to catch a Thala Siren to get it fresh, don't worry. During the war between the First Order and the Resistance, green milk was imported to Bubo Wamba Family Farms on the planet Batuu for people to drink.

Mark Hamill later revealed the liquid was actually coconut milk that was color graded in post-production. So he never got a chance to try the real thing.

Luckily for him and for many other Star Wars fans out there, Sachleb, a Middle Eastern milk pudding, is a similarly thick beverage traditionally made from ground orchid bulbs, milk, and rose water and is often garnished with pistachios, cinnamon and other nuts to give it a slightly green tint.

Believed to have originated in the Middle East and Turkey sometime in the Middle Ages, Sachleb was such a popular drink that orchids almost became extinct in the lands under Ottoman control.

You can make it for yourself using cornstarch and this recipe.

When Yoda brought Luke some homemade rootleaf stew before his first Jedi lesson, I'm sure a lot of us were interested in how we could get our hands on a bowl. Made from "yarum seeds, mushroom spores, galla seeds, and sohli bark" that Yoda scavenged from the swamp area near his humble Dagobah home, you may find it a little hard to scavenge on your own.

New York Times food critic Craig Claiborne created his own version with lamb, ginger and chiles.

When I think of hearty stews that can fill my Jedi belly, I suggest grabbing a bowl of hot Sephardic Hamin, an overnight stew commonly served on Shabbat. Hamin, with beef or lamb (but easily omitted for vegetarians), chickpeas, rice, beans and A LOT of spices simmers slowly for several hours until the meat becomes tender and delicious and all the flavors blend together.

Get the recipe for Hamin here.

Dex's Diner is a memorable place in Attack of the Clones mainly because it was a change of scenery from all the high-society sheen of the Coruscant planet. Obi-Wan Kenobi went there for a bit of street-level info, but refused to try their Shawda Club Sandwich. Which from the looks of it is a thick two layer steak sandwich so large it would be impossible to eat without a fork and knife (or a lightsaber).

Most Jews are no strangers to massive meat mountains stacked on top of bread. The Jewish Deli sandwich is the quintessential Jewish food pioneered by legendary New York delis like Katz's and the 2nd Ave Deli in New York.

With double- and triple- decker options like Pastrami, Corned Beef, Roast Beef and more, it's not hard to understand why this delicious sandwich made its way to a galaxy far far away. Lets hope theres a cardiologist on Coruscant.

Get the recipe to make your own over the top deli sandwich, a Rubenesque!

Few places are as magical as the Mos Eisly Cantina shown in "Star Wars: A New Hope."

Who could forget when Luke Skywalker and Obi-Wan Kenobi first met Han Solo and his lovable Wookie partner Chewbacca.

According to a short story from the expanded Star Wars universe, we learn that after Sol shot and killed the bounty hunter Greedo, the bartender of the Cantina took the Rodian's corpse and used it to infuse a liqueur.

Now we may not know of any Greedo-infused liqueurs. But Gat is awfully close.

Gat or Khat juice is a banned drink in the U.S. and U.K. However, its legal in Israel where it is easy to find both the leaves for chewing and the pungent juice.

Known for its green color and potent stimulating effects of increased alertness and euphoria, Gat has been compared to cocaine.

Chewing Gat leaves is a centuries-old custom. It was introduced to Israel by Yemenite Jews who immigrated en masse in 1949 and 1950 bringing with them the tradition of chewing Gat leaves. Uzi-Eli, the Etrogman (pictured above), popularized his EtroGat juice in the Machaneh Yehudah market of Jeruaslem.

Gat is often juiced to create the popular drink found all over Israel.

So if youre out of Greedo-Liqeur, get Gat to get buzzed.

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The Weird and Wonderful Foods of Star Wars Made Jewish - aish.com - Aish

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Posted By admin on June 10, 2022

On April 8, it was announced that Canada would soon be joining an illustrious club: the enlightened nations of the world that have elected to ban so-called Holocaust denial. Depending on how one interprets the law, there are currently 18 nations that either explicitly ban Holocaust denial (including Germany, Austria, France, Israel, Italy, Poland, Hungary, and Russia) or generically ban denial of genocide (Switzerland and Lichtenstein). Canada would then be the nineteenth nation in this honor roll of obsequiousness.

Canadas action comes not long after the UN General Assembly approved a related resolution, A/76/L.30, on 22 January 2022, condemning such denial. (The resolution was passed by consensus, meaning that no actual affirmative votes were cast. Evidently no country had the courage to demand a rollcall vote.)

The text of Canadas bill is apparently unavailableit seems that it will be buried in a larger spending billbut the UN resolution has some interesting remarks. It first defines the Holocaust as an event which resulted in the murder of nearly 6 million Jews, 1.5 million of whom were children. This is notable because it codifies in international law the infamous 6 million figurea number which is doomed to eventual collapse, given the dearth of evidence. Also, I know of no source for the 1.5 million children, but a lack of substantiation has never stopped our intrepid authorities in the past, and it surely wont here.

The resolution goes on to describe what it means by Holocaust denial:

Holocaust denial refers to discourse and propaganda that deny the historical reality and the extent of the extermination of the Jews by the Nazis and their accomplices during the Second World War. Holocaust denial refers specifically to any attempt to claim that the Holocaust did not take place, and may include publicly denying or calling into doubt the use of principal mechanisms of destruction (such as gas chambers, mass shooting, starvation, and torture) or the intentionality of the genocide of the Jewish people.

As usual, such wording is a combination of ambiguity and meaninglessness. First, no revisionist claims that the Holocaust did not take placeif by this we are to understand that no one, no Jews, actually died. No revisionist calls into doubt that mass shootings of Jews occurred, nor that many Jews suffered from starvation and torture. They do, however, specifically challenge the idea that homicidal gas chambers were used to murder masses of people, and they do question the actual intentionality of Hitler and other leading National Socialists to literally kill the Jews.

This requires a bit of elaboration. On the first point, Zyklon-B (cyanide) chambers as instruments of mass murder face a large number of major technical problems, including (a) infeasibility of rapid, mass gassing; (b) personal danger to the alleged gassers; (c) inability to remove gas and Zyklon pellets after gassing; (d) inability to remove gas-soaked corpses; and (e) inability to dispose of masses of corpses in any reasonable time. Worse still are the so-called diesel exhaust gas chambers, which are alleged to have killed some 2 million Jewstwice the number of the infamous Zyklon chambers. (If this is news to you, you need to do some research.) These chambers allegedly relied on captured Russian diesel engines to produce fatal carbon monoxide gas. However, (a) diesels actually produce very little CO, far too little to kill masses of people in any reasonable time; (b) diesel engines cannot pump exhaust gas into sealed, air-tight rooms; and (c) the corpses at those alleged camps showed no sign of CO poisoningnamely, a pink or bright-red coloration of the skin. If the traditional advocates of the Holocaust were serious about defending their view, they would start by addressing these obvious questions. Instead, they ignore them, and retreat to legal remedies.

On the question of intentionality, the actual words of Hitler, Goebbels, and others matter. They often spoke of the Vernichtung (destruction) or Ausrottung (rooting-out) of Jews, but these terms do not require the mass-killing of the people in question. We know this because, first, the Germans used these very terms for years, decades, in public, long before anyone claims that a Holocaust had begun; clearly, they meant little more than ending Jewish dominance in society and driving most Jews out of the nation. Secondly, the Germans consistently used other language that explicitly called for deportation, evacuation, and mass removal of Jewsethnic cleansing perhaps, but not mass murder. Thirdly, we have innumerable examples of other Western leaders, from Bush to Obama to Trump, who have similarly spoken publicly of destroying or annihilating their enemies (usually Arabs or Muslims) without implying mass murder. Tough talk has always played well for politicians, and the Germans were no different.

The UN resolution continues with some specifics on the definition of denial:

[D]istortion and/or denial of the Holocaust refers, inter alia, to:

(a) Intentional efforts to excuse or minimize the impact of the Holocaust or its principal elements, including collaborators and allies of Nazi Germany,

(b) Gross minimization of the number of the victims of the Holocaust in contradiction to reliable sources,

(c) Attempts to blame the Jews for causing their own genocide,

(d) Statements that cast the Holocaust as a positive historical event,

(e) Attempts to blur the responsibility for the establishment of concentration and death camps devised and operated by Nazi Germany by putting blame on other nations or ethnic groups.

Four of these pointsexcuse or minimize impact, blame the Jews, cast the Holocaust in positive light, and attempts to blur responsibilityare all but irrelevant to serious revisionism. Serious revisionists, including Germar Rudolf, Carlo Mattogno, and Jurgen Graf, among others, virtually never discuss such things. They focus on far more pragmatic matters: the infeasibility of the mass gassing schemes, the lack of corpses or other physical evidence, the absence of photographic or documentary evidence showing mass murder, and the many logical inconsistencies of witnesses and survivors. But our fine Holocaust traditionalists never raise these troublesome issues, because they know that they have no reply.

Of the five points, only (b), gross minimization of the number of victims, is relevantin other words, the questioning of the 6 million. But what counts as gross minimization? Does 5 million count? If so, noted (and deceased) orthodox researcher Raul Hilberg would be quickly tarred with the anti-Semite label; the fact that he hasnt suggests otherwise. What about 4 million? If so, then early researcher Gerald Reitlinger is in for trouble; he long advocated around 4.2 million Jewish deaths. Does 3 million count? Or 2 million? Or will we know it when we see it? For the record, serious revisionists today estimate that around 500,000 Jews died in total at the hands of the Nazismost of these due to typhus contracted in the various camps, many in assorted shootings at the Eastern front, and virtually none in homicidal gas chambers.

So what, exactly, does the UN want from the world? As we read in the text, the UN

Of course, if we wish to designate the loss of some 500,000 Jews as a holocaust, then we are welcome to do so. But we had best get our facts and arguments straight. To resort to legal prohibitions is tantamount to admitting defeat.

None of these points were lost on a Jewish Boston Globe columnist, Jeff Jacoby. He was motivated to write a short op-ed entitled Its a mistake to ban Holocaust denial (24 April). He quotes Canadas public safety minister, Marco Mendicino: There is no place for antisemitism and Holocaust denial in Canada. Despite agreeing with this view, and despite despising Holocaust deniers, Jacoby opposes the pending law. And he explains whythough not before displaying an embarrassing ignorance and an appalling shallowness.

He first informs us that Holocaust deniers (never defined) are contemptible antisemites and brazen liars, overflowing with Jew-hatred and seeking to rehabilitate the reputation of Hitler. They attempt to refute the most comprehensively documented crime in history by insisting that it never occurred. Such people deserve all the obloquy and contempt that one can muster, he says. To call such claims unjustified and unwarranted is an understatement of the first order; the reliance here on ad hominem attacks is a sure sign of an impending vapidity of argumentation.

Still, Jacoby opposes anti-denial laws on two grounds. First, such laws run afoul of the spirit of the First Amendment (free speech and press). More broadly, he rightly notes that its dangerous to empower the state to punish ideas. Indeed, any government that can criminalize Holocaust denial this week can criminalize other opinions next week. Left unspoken, though, is a key point: How is it that in Canada, a 1% minority of Canadian Jews are able to push through a law that specifically benefits them? One would think that, in Canada, a 1% Jewish minority would have, say, half the clout of the 2% minority of American Jews. But clearly not. Canadian Jews are about to prevail yet again.

Jacobys second reason for opposing such laws is that, as I noted above, they amount to intellectual surrender. He quotes Holocaust scion Deborah Lipstadt to the effect that such laws imply that one is unable to construct a rational argument in defense of the traditional view. And this, in fact, is true. Just look at any traditionalist account of the Holocaust, even by the most learned academician. Look at any commentary on Holocaust denial. None will address the basic issues that I cited above. None will mention a single recent revisionist book, or a single active researcher, such as Rudolf, Mattogno, or Graf. None will examine or refute a single relevant revisionist argument. None will provide a breakdown, by cause, of the infamous 6 million deaths. These are telling facts.

For his part, Jacoby obviously has no answer. All he can do is make flat and baseless assertions: never was a genocide more meticulously recorded by its perpetrators or more comprehensively described by scholars and survivors; an immense ocean of evidence attests to the horror of the Holocaust. Unwisely, he attempts to use General Eisenhowers visual evidence of starvation, cruelty, and bestiality to defend his point. But this fails; as he likely is unaware, Eisenhowers 550-page postwar memoir, Crusade in Europe (1948), has not a single reference to any Holocaust, gas chambers, or Auschwitz. A single paragraph in the book (p. 439) states only that the Jews had been beaten, starved, and tortured. One finds absolutely no mention of mass murder, extermination, gassing, crematoria, or the like. Eisenhower is hardly a good witness for the defense. (For what its worth, neither Churchills nor De Gaulles postwar memoirs had any mention of Auschwitz, gas chambers, or extermination either. Ike was no anomaly.)

But does all this really matter? Whats the big deal about the Holocaust? some may say. In fact, it is hugely important. The Holocaust is the lynchpin of Jewish power. It is the raison detre of the state of Israel. It is the number one guilt-tool used against Whites everywhere. And it is the embodiment of Jewish narcissism. When that story crumbles, the whole Judeocratic edifice may well fall, too. We should never underestimate the power of Holocaust revisionism; the Jews certainly dont.

A final thought: Im happy to hear that Jeff Jacoby believes in free speech. Its too bad that he doesnt have equally strong feelings about openness and honesty, about the many problems with the Holocaust story, and about a global Jewish Lobby that is able to pass laws, ban books, and impose a cancel culture on anyone that it doesnt like. Now, that would be an op-ed worth reading.

Thomas Dalton, PhD, has authored or edited several books and articles on politics, history, and religion, with a special focus on National Socialism in Germany. His works include a new translation series of Mein Kampf, and the books Eternal Strangers (2020), The Jewish Hand in the World Wars (2019), and Debating the Holocaust (4th ed, 2020). Most recently he has edited a new edition of Rosenbergs classic work Myth of the 20th Century and a new book of political cartoons, Pan-Judah!. All these are available at http://www.clemensandblair.com. See also his personal website http://www.thomasdaltonphd.com.

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Denying Holocaust Denial, by Thomas Dalton - The Unz Review

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The federal government has taken a stand against antisemitism in Canada by tabling new legislation criminalizing Holocaust denial as part of C-19, the Budget Implementation Act.

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The Jewish community has been advocating for this for years.

Thoroughly documented by both the perpetrators and the victims, the Holocaust is a proven historical fact. Denying it is a strong indicator of radicalization and a reliable predictor of rising antisemitism, itself an indication of a malaise that ultimately impacts society at large. What starts with the Jews never ends with the Jews. History has taught this lesson many times.

Holocaust denial is so poisonous that it, and the Jew-hatred that animates it, must be tackled with every instrument available, including the law.

The Jewish community is not concerned about Holocaust denial because it is offensive, though it certainly is. We are concerned about it because it is an indication of potential violence to come. And that should concern all Canadians.

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Consider this: Jewish Canadians represent 1% of the population. Yet, according to the latest data from Statistics Canada, Jews are the victims of 62% of police-reported hate crimes targeting religious minorities. And this astonishing number is rising not just in Canada, but around the globe, where Jews are being attacked online and in the real world.

Antisemitism is not limited to a single source. Because of its nature, antisemitism can emanate from across the spectrum. Jew-hatred is commonplace on both the extreme left and extreme right. A recent in-depth study conducted by the European Union shows religious fundamentalist groups, such as extremist Islamists, also foment antisemitism. Understanding antisemitism and its sources is necessary to developing a holistic, multi-pronged solution. Criminalizing Holocaust denial is just one aspect of combating this multi-headed hydra.

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As a proud member of the Jewish community, I deeply value freedom of expression in Canada. Discussing challenging subjects among those holding diverse opinions is central to Jewish tradition. To protect this cherished Canadian value, we must also acknowledge that it is not absolute.

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Canada understands that and, to protect this right, our Courts have ruled some limits as demonstrably justified in a free and democratic society. Some argue that existing legislation makes criminalization of Holocaust denial redundant. Not only do I disagree, but I also think it is more necessary than ever.

Fellow democracies that also value freedom of expression have outlawed Holocaust denial as a response to rising antisemitism. These include France, Germany, Belgium, and the Czech Republic. In January, the United Nations adopted a resolution condemning Holocaust denial, demonstrating how seriously the global community takes the issue.

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The Government of Canada should bolster this legislation with a variety of other efforts to combat the worlds oldest form of hatred. These include:

1) creating an effective online hate strategy that would, among other things, establish an independent regulatory regime and compel social media companies to be frontline first responders to hate on their platforms;

2) supporting the creation of a Community Security Trust (based on the UK model) to complement the existing Security Infrastructure Program;

3) establishing a community institution security rebate, to offset part of the financial costs incurred by communities at risk;

4) enhancing training for judges, prosecutors and law enforcement in hate crime to ensure they recognize and address it; and,

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5) increasing resources to educate Canadians about the Holocaust and antisemitism.

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Antisemitism is a multifaceted challenge for our society. The nature of the worlds oldest hatred is that it evolves and changes to suit the times. Sometimes Jews are attacked as a religious group, other times as an ethnic group or a cultural minority, and still other times because of their nation-state.

To protect Canadian society, it is important that Canada has many tools to address it. Criminalizing Holocaust denial is one of those tools. It is an effective way to discourage the use of such toxic, harmful rhetoric and, when it occurs, provide Canadians with the ability to address it definitively.

Richard Marceau is Vice-President of External Affairs and General Counsel at the Centre for Israel and Jewish Affairs (CIJA), the advocacy agent for Jewish Federations across Canada.

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MARCEAU: Holocaust denial should be outlawed in Canada

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