Monday, July 02, 2007

Thomas Jefferson on Islamic Terror, and the Italian Moslem Zionist

1. The Italian Moslem Zionist:
Muslim, Italian and Zionist

By Saviona Man?

It's not every day that a Muslim intellectual puts his own head on the
line to defend Israel's right to exist. But that is exactly what Magdi
Allam, an Egyptian-born Italian writer and journalist, has been doing for
years. He recently published a book whose name alone is enough to endanger
his life: "Long Live Israel - From the Ideology of Death to the
Civilization of Life: My Story."
(open web page for rest)

2. Soros' Move-On Accuses Jews of Dual Loyalties

3. The Gaza Cowardice Regret Syndrome,7340,L-3417166,00.html

4. Jack Kemp was almost Vice President in 96:

Now look whom he is citing and reading - go to the bottom of

5. The Jihad Mouse Dies:

6. The Rabbi and the Platypus
June 29, 2007

A Tradition's Evolution: Is Darwin Kosher?
June 29, 2007; Page W11

Last month, 600 people turned out for a Yeshiva University fund-raiser at
the American Museum of Natural History in New York. The museum, which
stands as a monument to science, houses one of the world's most extensive
collections of dinosaur fossils. The dinner itself was held in the
dramatic Milstein Hall of Ocean Life, which features a massive blue whale
that hangs suspended in midair; intricate dioramas modeled on the flora
and fauna of the planet's oceans line the walls. Everything about the
affair suggested that Yeshiva, the intellectual epicenter of Modern
Orthodox Jewish life in America, is very much at ease in the world of
secular science.

This impression is confirmed by Carl Feit, who is an ordained rabbi and
Talmudic scholar as well as chairman of the science division at Yeshiva
College. Prof. Feit says that in nearly a quarter-century of teaching
introductory biology, he has always taught evolution -- supported by
traditional Jewish source material -- and that "there has never been a
blip on the radar here." His assessment echoes the official line of the
Modern Orthodox rabbinical association, which states that evolution is
entirely consistent with Judaism.

The seeming ease with which this branch of Judaism has embraced science
can in large part be credited to the towering intellectual legacy of Moses
Maimonides. In his 12th-century masterpiece, "Guide to the Perplexed,"
Maimonides opened the door to a Judaism unfettered by a literal reading of
religious texts. For many Jews the persuasive case for evolution does
indeed amount to a crisis of faith, but the Maimonidean precedent of
figurative interpretation provides a framework within which conflicts
arising between Torah and science can be argued away. To be sure, some
arguments are more compelling than others (and a great many are not
compelling at all). But in contrast to many observant Christians, there is
a greater willingness of these believers to live with such

This practice has long been on display even in the more rigid Orthodox
precincts of the Jewish world, where many prominent rabbis were quick to
reconcile the Torah with the truths of science. "It is the power of the
Torah that all theories can be included," wrote one Montreal-based
Orthodox rabbi in the summer of 1925, at the time of the Scopes trial. A
few years earlier, Rabbi Abraham Isaac Kook, chief rabbi of pre-state
Palestine, assured his followers that evolution, "more so than all other
philosophical theories, conforms to the kabbalistic secrets of the world."

Yet there are important exceptions to this tradition of moderation, and in
certain parts of the ultra-Orthodox world, Darwinism has always been
denounced as subversive and dangerous. Take the case of Rabbi Natan
Slifkin. A boyish-looking ultra-Orthodox Israeli scholar and science
writer, Mr. Slifkin, who publishes his books in English, is popularly
known as the "Zoo Rabbi" because of his consuming fascination with the
animal kingdom and his Steve Irwin-esque pedagogical style. In recent
years he has emerged as a central figure in the ultra-Orthodox struggle to
define the proper place of science within Judaism.

Rabbi Slifkin's work has been publicly denounced by 23 prominent
ultra-Orthodox rabbis who attacked his beliefs as "nonsense" and ordered
that Rabbi Slifkin himself "burn all his writings." The basis for the
rabbinical protest differs from that of most Christian fundamentalists who
oppose Darwin. Whereas Christian creationism is based on a literal reading
of the Bible, most Orthodox Jews who reject evolution tend to do so
because they find it incompatible not only with the Torah, but with other
Jewish texts and centuries of rabbinic commentary.

Rabbi Slifkin does not consider Darwin a threat to his faith. Relying
heavily on Maimonides he argues not only that there is no incompatibility
between traditional Jewish faith and the laws of nature, but that a full
understanding of one depends on a full understanding of the other.
"Appreciating the role and rule of natural law is an essential
prerequisite to appreciating the role and rule of the spiritual law of
Torah," Rabbi Slifkin writes in "The Science of Torah." "To be sure, we
have scientific explanations for phenomena. But this does not paint G-d
out of the picture. On the contrary -- it presents a new picture, that of
the body of scientific law, for Him to have painted."

To Rabbi Slifkin, God set the scientific process in motion. Yet he sharply
dismisses the claims of intelligent-design advocates like Michael Behe as
"wrong and dangerous." He thinks it "strange" that such people feel
compelled to "find gaps in biology in order to give God something to do."
After all, "Man's physical ancestry in the animal kingdom has no bearing
on his unique spiritual nature. Whether our physical bodies originate from
mud or monkey, our fundamental identity does not relate to either."

According to Marc Swetlitz, co-editor of "Jewish Tradition and the
Challenge of Darwinism," "the Slifkin affair has forced both Jews and
non-Jews to remember that there are Jews who oppose evolution and they are
not afraid to say so. I think there is more Jewish anti-evolution writing
out there now than ever before."

Rabbi Slifkin has not given an inch to his critics despite the animus
directed toward him by some neighbors and colleagues. He has taken to the
Internet to mount an exhaustive defense of his writings, meticulously
countering each and every argument made against him. And though he was
dropped by his religious publisher and distributor as a result of the
controversy, he has since signed with a new outfit that is planning to
release a vastly expanded version of one of his banned books, "Sacred
Monsters," in July.

The animating idea that runs through all of Rabbi Slifkin's work is his
insistence that "science and monotheism go hand-in-hand." At a moment when
our national debate tends to cast religion and science in adversarial
roles, he reminds us that belief in the former needn't imply hostility to
the latter.

Mr. Goldstein is a contributing editor at Moment Magazine.

URL for this article:


What Thomas Jefferson learned
from the Muslim book of Jihad

By Ted Sampley
U.S. Veteran Dispatch
January 2007
Democrat Keith Ellison is now officially the first Muslim
States congressman. True to his pledge, he placed his hand on
the Quran, the
Muslim book of jihad and pledged his allegiance to the United
States during
his ceremonial swearing-in.

Capitol Hill staff said Ellison's swearing-in photo
drew more media than they had ever seen in the history of the
U.S. House.
Ellison represents the 5th Congressional District of

The Quran Ellison used was no ordinary book. It once belonged
Thomas Jefferson, third president of the United States and one
of America's
founding fathers. Ellison borrowed it from the Rare Book
Section of the
Library of Congress. It was one of the 6,500 Jefferson books
archived in the

Ellison, who was born in Detroit and converted to Islam while
college, said he chose to use Jefferson's Quran because it
showed that "a
visionary like Jefferson" believed that wisdom could be
gleaned from many

There is no doubt Ellison was right about Jefferson believing
wisdom could be "gleaned" from the Muslim Quran. At the time
Jefferson owned
the book, he needed to know everything possible about Muslims
because he was
about to advocate war against the Islamic "Barbary" states of
Algeria, Tunisia and Tripoli.

Ellison's use of Jefferson's Quran as a prop illuminates a
once well-known in the history of the United States, but,
which today, is
mostly forgotten - the Muslim pirate slavers who over many
enslaved millions of Africans and tens of thousands of
Christian Europeans
and Americans in the Islamic "Barbary" states.

Over the course of 10 centuries, Muslim pirates cruised the
African and Mediterranean coastline, pillaging villages and
seizing slaves.

The taking of slaves in pre-dawn raids on unsuspecting coastal
villages had a high casualty rate. It was typical of Muslim
raiders to kill
off as many of the "non-Muslim" older men and women as
possible so the
preferred "booty" of only young women and children could be

Young non-Muslim women were targeted because of their value as
concubines in Islamic markets. Islamic law provides for the
sexual interests
of Muslim men by allowing them to take as many as four wives
at one time and
to have as many concubines as their fortunes allow.

Boys, as young as 9 or 10 years old, were often mutilated to
create eunuchs who would bring higher prices in the slave
markets of the
Middle East. Muslim slave traders created "eunuch stations"
along major
African slave routes so the necessary surgery could be
performed. It was
estimated that only a small number of the boys subjected to
the mutilation
survived after the surgery.

When American colonists rebelled against British rule in 1776,
American merchant ships lost Royal Navy protection. With no
American Navy
for protection, American ships were attacked and their
Christian crews
enslaved by Muslim pirates operating under the control of the
"Dey of
Algiers"--an Islamist warlord ruling Algeria.

Because American commerce in the Mediterranean was being
destroyed by the
pirates, the Continental Congress agreed in 1784 to negotiate
treaties with
the four Barbary States. Congress appointed a special
commission consisting
of John Adams, Thomas Jefferson,
and Benjamin Franklin, to oversee the negotiations.

Lacking the ability to protect its merchant ships in the
Mediterranean, the new America government tried to appease the
slavers by agreeing to pay tribute and ransoms in order to
retrieve seized
American ships and buy the freedom of enslaved sailors.

Adams argued in favor of paying tribute as the cheapest way to
American commerce in the Mediterranean moving again. Jefferson
was opposed.
He believed there would be no end to the demands for tribute
and wanted
matters settled "through the medium of war." He proposed a
league of trading
nations to force an end to Muslim piracy.

In 1786, Jefferson, then the American ambassador to France,
Adams, then the American ambassador to Britain, met in London
with Sidi Haji
Abdul Rahman Adja, the "Dey of Algiers" ambassador to Britain.

The Americans wanted to negotiate a peace treaty based on
Congress' vote to appease.

During the meeting Jefferson and Adams asked the Dey's
why Muslims held so much hostility towards America, a nation
with which they
had no previous contacts.

In a later meeting with the American Congress, the two future
presidents reported that Ambassador Sidi Haji Abdul Rahman
Adja had answered
that Islam "was founded on the Laws of their Prophet, that it
was written in
their Quran, that all nations who should not have acknowledged
authority were sinners, that it was their right and duty to
make war upon
them wherever they could be found, and to make slaves of all
they could take
as Prisoners, and that every Musselman (Muslim) who should be
slain in
Battle was sure to go to Paradise."

For the following 15 years, the American government paid the
Muslims millions of dollars for the safe passage of American
ships or the
return of American hostages. The payments in ransom and
tribute amounted to
20 percent of United States government annual revenues in

Not long after Jefferson's inauguration as president in 1801,
dispatched a group of frigates to defend American interests in
Mediterranean, and informed Congress.

Declaring that America was going to spend "millions for
but not one cent for tribute," Jefferson pressed the issue by
American Marines and many of America's best warships to the
Muslim Barbary

The USS Constitution, USS Constellation, USS Philadelphia, USS
Chesapeake, USS Argus, USS Syren and USS Intrepid all saw

In 1805, American Marines marched across the dessert from
into Tripolitania, forcing the surrender of Tripoli and the
freeing of all
American slaves.

During the Jefferson administration, the Muslim Barbary
crumbling as a result of intense American naval bombardment
and on shore
raids by Marines, finally officially agreed to abandon slavery
and piracy.

Jefferson's victory over the Muslims lives on today in the
Hymn, with the line, "From the halls of Montezuma to the
shores of Tripoli,
We will fight our country's battles on the land as on the

It wasn't until 1815 that the problem was fully settled by the
total defeat of all the Muslim slave trading pirates.

Jefferson had been right. The "medium of war" was the only way
put and end to the Muslim problem. Mr. Ellison was right about
Jefferson. He
was a "visionary" wise enough to read and learn about the
enemy from their
own Muslim book of Jihad.

<< Home

This page is powered by Blogger. Isn't yours?