Palis Were Attacking #ISRAEL For Weeks. Now Pali’s Are Mad That #ISRAEL Retaliated

(Palis) Were Attacking #ISRAEL For Weeks. Now Mad That #ISRAEL Retaliated

Same old story, same old song and dance: Pali Arabs attack Israel for weeks, then get so angry when they get attacked back. They’re just like the Leftists and the Nazis: Always crying if someone defends themselves.

I wrote this on April 24, 2021:

#ISRAEL: Arabs, “Palestinians” Are Rioting & Burning In the Streets (Just Like #BLM)

Here is what the Arabs were doing:

And, here are the Arabs crying the other day:

If the Arabs want a fight, go get prepared to take the fallout. OR stop the bullshit. It’s simple.

You can see more here on Hal turner. I really do respect Hal Turner but he is saying that these Palis are ‘in church’. Mosques are NOT churches. The PLO under Arafat chased and murdered the Christian community out of “Palestine’. Christians are not welcome in Islamic militant countries. He should know this.

2 thoughts on “Palis Were Attacking #ISRAEL For Weeks. Now Pali’s Are Mad That #ISRAEL Retaliated

  1. What does the mitzva of Tzitzit teach?  The 2nd paragraph of kre’a shma: “ובלכתך בדרך” links the mitzva of tefillin together with the mitzva of tzitzit, as commanded in the 3rd paragraph of the kre’a shama.  All Torah mitzvot command mussar.  What mussar does the language of: “וראיתם אתו וזכרתם את כל מצות” come to teach?  In our ובלכתך בדרך walk as the chosen brit Cohen nation, the Torah commands us to search for the אצבע אלהים/finger of HaShem within our lives.  All mitzvot learn from the mitzva of tzitzit on this score.  Remembering with thanks giving the “finger of God” within and throughout our lives defines the k’vanna of all the תרי”ג Commandments.

    An Israeli Response to the Rome Treaty in General and the International Criminal Court in Particular.

    The Versailles Treaty condemned Germany for total guilt of the deaths, damages, and anguish – resultant of WW1. Britain and France demanded war reparations from Germany consequent to Germany’s invasion of the low countries & France, which caused a chain reaction domino effect of atrocities against humanity.Israeli foreign policy – post Shoah – views the EU and Britain, based upon the precedent of the Versailles Treaty, upon this model Israeli diplomats conducts diplomacy with EU States; comparable to how early America sought to establish the Monroe Doctrine as the basis of the United States relations with hostile European empires. 

    European cruelty, injustice and oppression of Jewish refugees for over 2000 years, branches out from ancient Roman imperialism, which originally expelled the Jewish people from our homelands in Judea. Europeans, not just ancient Rome, they bear the mark of Cain – guilty for all eternity, of committing criminal crimes against humanity, black slavery and 19th Century barbarity in Africa serve as degrading examples of European guilt. The Israeli government must hold the European peoples accountable for their mass crimes against humanity. Israel opposes any and all European governments sitting as permanent members of the United Nations Security Council. All Europeans, not just the Nazis, lost WW2. Shoah guilt expels all European governments from the ‘Great Powers’ status.

    No European Court ever, not even once, forced  Xtian Church leaders to stand trial for war crimes committed against humanity. Not for the Roma People, nor for differing Xtian sects who opposed the dominant Catholic or Protestant belief system Creeds, nor the blatant injustice of the persecution and cruel murder of women accused of witchcraft – guilty of the crime of healing the sick or serving as midwives! Therefore, the Rome Treaty merits nothing other than total contempt; the ICC has no jurisdiction to judge Jews in general and Israel in particular.

    The key issue of writing a Sefer Torah, the sofer has to write the Name of HaShem לשמה.  Doing a mitzva לשמה requires a subject and a predicate.  The latter informs what the subject does.  For example, P’sach Jews remove all leaven products from their possessions.  Korbanot have a halachic prohibition to switch from one korban type to another korban type.  Tanning the hide of an animal intended by the sofer to write a Sefer Torah: that hide requires a dedication for the purpose of writing a Safer Torah. 

    Therefore what predicate sets the Name of HaShem apart, when the sofer writes the Name לשמה?
    גיטין: המביא גט ממדינת הים, צריך שיאמר בפני נכתב ובפני נחתם
    This opening Mishna describes the services of a notary, an individual officially licensed by a governmental body to perform certain actions in legal matters.  The Rosh did not require the sofer to נחתם an impressed seal whenever the sofer wrote the Name of HaShem.  The masoret of writing a Sefer Torah permits the sofer to inscribe straight lines.  Consequently it appears to me that the language נחתם implies some type of impressed seal, which all notaries employ today.  The notary seal impressed upon the margin of the Torah on the identical line as written the Name of HaShem, serves as evidence that the sofer wrote the Name לשמה.

    However, what precisely defines the k’vanna of the sofer when he writes the Name of HaShem לשמה?  Forty days after the sin of the Golden Calf, on Yom Kippor, Moshe heard the voice of HaShem declare the 13 tohor middot.  Why the second repetition of the Name of HaShem in the revelation that addresses the tohor middot of logic?  The second Name of HaShem comes to teach that the middot thereafter, beginning with אל, that these middot serve as pronoun extensions of the noun HaShem.  Therefore the sofer should set aside 13 specific “Crowns” to precisely indicate which middah of HaShem which the sofer holds as his k’vanna at that moment in time, when he writes the Name of HaShem לשמה.

    A safer Torah which does not נחתם with a defined tohor midda crown, the question stands: what proof exists which testifies that the sofer wrote the Name of HaShem לשמה?  The opening Gemara of גיטין teaches that g’lut Jewry do not know how to do mitzvot לשמה.  Consequently, it appears to me that a sofer has an obligation to prove his k’vanna when he writes the Name of HaShem לשמה.  This requirement which this commentator strongly advises, it compares to the time of Ezra, when he changed the shape of the letters of the א – ב.

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