Israeli Army Colonel beats Danish human rights activist

Watch the video and see what liars certain rabbis are - they claim in the Jerusalem Post that the Israeli officer was attacked with a stick and had his fingers broken and wrist injured prior to bashing the Danish human rights activist in the face with the butt of a machine gun. Watch the video and see if you think the Danish man is responsible for breaking Lt. Col. Shalom Eisner's fingers and injuring his wrist before the officer smashed the blond Danish man in the face:

FROM THE JERUSALEM POST, READ HOW THE RABBINIC DECEIVERS -TRAINED BY THE TALMUD TO LIE - DEFEND LT. COL. EISNER:

"...rabbi of the Samaria region Elyakim Levanon was even more vehement in his support for Eisner...The rabbi...criticized Eisner’s indefinite suspension prior to the completion of an investigation, citing the officer’s claims that the same activist had struck him with a stick shortly before the scenes depicted in the video, breaking two of his fingers and injuring his wrist.


"Former IDF (Israeli Army) Chief Rabbi Avihai Rontzky has also weighed in on the incident, and slammed what he labeled “an instinctive and impulsive” reaction against an officer who has “given his life everyday for the sake of the Jewish nation.” “Correct, it doesn’t look good and the officer himself acknowledges that he made a mistake,” said Rontzky, “but they edited the video so that you couldn’t see that he was attacked and that they broke his hand. They need to look at the big picture.”

—"National Religious rabbis voice support for Eisner,” by Jeremy Sharon, 

Jerusalem Post, April 16, 2012 (Emphasis supplied)

Did he get his fingers supposedly broken by protestors, or in the act of smashing protestors with his rifle butt?

"CHIEF SPOKESMAN" FOR THE ISRAELI MILITARY TELLS THE SAME LIE:

"Yoav Mordechai, the chief spokesman of the military, said that the clash was grave, but that the video clip showed 'only part of the picture' by leaving out violence on the part of the activists. Associates of Colonel Eisner told Israeli news media that two of his fingers were broken during the confrontation. The Danish citizen involved in the episode, reached on Monday by telephone, strongly rejected the accusations. The man, a 20-year-old who identified himself only by the first name Andreas, said the military was filming the whole scene but had not provided any documentation of violence by protesters. A Dutch volunteer said by telephone that Colonel Eisner had also hit her and a Palestinian woman in the face, and a Palestinian man in the back, with his rifle.”

—Isabel Kershner, New York Times, April 16, 20012 (Emphasis supplied).

"MILITARY SPOKESWOMAN" HAS DIFFERENT TALE:

"Israeli military spokeswoman Lt. Col. Avital Leibovich said the officer's actions were not in line with military training and did "not bide with the ethical code and the moral values that we teach our soldiers and commanders" but suggested that the video did not tell the whole story. "It was an illegal riot trying to block a road," Leibovich said of the activists. The video, she maintained, represented an edited 30 seconds of a 120-minute-long event in which the officer in question had his hand broken by stick-wielding protesters.

— Kevin Flower, "Israel suspends officer videotaped striking activist,” CNN, April 16, 2012

COULD JUDAISM BE A RELIGION AKIN TO WHAT THE NEW YORK TIMES, IN ITS APRIL 14 ISSUE, ACCUSES SHIITE ISLAM OF BEING -- A RELIGION BASED ON LYING?

ADDED APRIL 21: New video evidence released proves the Israeli colonel employed brute force unprovoked. In this new video footage (below) Eisner is seen striking five different human rights activists in the April 14 attack. Contrary to Eisner’s own claims, there are no signs of violence from the protesters toward Israeli troops or Eisner.

Lt. Col. Shalom Eisner assaults more protestors

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Amir Mizroch is the editor of the English Newsletter Edition of Israel Hayom, a widely-read Israeli daily newspaper. He says the rifle butt stroke that Eisner delivered to Andreas Ias, the activist participating in the Jordan Valley cycle tour, is a "Krav Maga" blow that Israeli army recruits are taught in their first week of basic training. Krav Maga is one of the deadliest hand-to-hand combat techniques, derived from skills developed by Imi Lichtenfeld. This appears to be what Lt. Col. Shalom Eisner resorted to when faced with the "threat" posed by a group of youthful protestors:

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Rabbis: demons built Solomon’s temple and Solomon’s successor was a demon

Here is a typical example of Talmudic nonsense about Biblical patriarchs and the sacred Temple. Who could believe such rubbish about King Solomon and God’s Temple except the self-deluding denizens of the synagogue? In this article we learn that “hobgoblins” (mischievous devils) helped to build the Temple, and that King Solomon was succeeded as King of Israel not by Rehoboam as the Bible says, but by Ashmodeus, the king of the demons, as the Talmud says.

Excerpt:

Behind the plain reading of the text the sages inform us that "everyone helped in the construction of this Temple - even the spirits, the hobgoblins, the angels" (Shir Hashirim Rabba 1:5).

 ...Thereafter, although he (Solomon) is successful politically and militarily, his inner world begins to crumble till finally he is "replaced" by Ashmodeus, King of the underworld spirits (Talmud, Gittin 68b).

The day that King Solomon overslept 


The building of the Temple - recalled in the haftarah -  was the apex of Solomon's reign but it heralded a spiritual decline,  according to rabbinic folklore


By Mordechai Beck, Jewish Chronicle (UK) September 28, 2010

Solomon offered 22,000 oxen and 120,000 sheep at the Temple dedication

The haftarah for Shemini Atzeret in the diaspora recalls the ceremony mounted by King Solomon for the inauguration of the First Temple. In this it provides a fitting climax to the careers not only of Solomon but also of his father, King David, who, in the parallel text in the Book of Chronicles, planned and devised almost every detail of its complex architecture. The amount of words lavished on the building's design in both sources only emphasises its supreme importance in the annals of ancient Israel's history.

The subject matter is nevertheless surprising given that the festival of Succot which precedes this Eighth Day of Solemn Assembly (or, more literally, of Holy Happening) is centred on the frail booths representing our ancestors' dwellings when crossing the Sinai desert on leaving Egypt. Why, then, should the inauguration of this splendid and solid edifice be featured here? How can it serve as a coda to the season of autumnal festivities?

The ostensible reason for including this particular text in the day's celebrations is the verse that appears towards the end of the reading: "On the eighth day, he (Solomon) sent the people (away) and they blessed the King, and they went to their tents rejoicing and full of good cheer for all the goodness that God had bestowed on David his servant and on Israel His people" (I Kings 8:66). This eighth day is - according to the Book of Chronicles (II Chronicles 7:9) - none other than the day after the Feast of Succot, which in that particular year also marked the dedication of Solomon's Temple.

This grand ceremony may have been in lieu of any other mitzvah attached to the day. Though mentioned twice in the Torah (Leviticus 23:36 and Numbers 29: 35-37), no special reason is given for it, or any mitzvah other than ceasing from work and offering up appropriate sacrifices.

As a formal explanation this may be adequate - other haftarot are chosen for no greater coincidences. However, here there seems to be some other motive behind the ancient sages' choice, if for no other reason than that the number eight is often loaded with hints at going beyond the normal cycle of things, or even of eternity. Moreover, the sages ascribe to this day the sobriquet regel bifnei atzmo literally an independent festival juxtaposed to, but different from Succot, a fourth "foot" to be added to the shalosh regalim - literally the three "foot festivals" of Passover, Shavuot and Succot. Yet the reason for this fourth "foot" remains hidden, unexplained.

It might be assumed that the sages would praise Solomon for this major construction. Yet they, too, raise many questions as to it efficacy, as though they are troubled by the very need of such a structure, splendid as it is. For 400 years, since leaving Egypt, the Children of Israel seemingly had no need of such a building. Why now? Was it only because no one until David and Solomon had the knowhow to design and build such a temple? Was it because only with such a building could David's insistence on the centrality of Jerusalem be justified?

Behind the plain reading of the text the sages inform us that "everyone helped in the construction of this Temple - even the spirits, the hobgoblins, the angels" (Shir Hashirim Rabba 1:5). No less surprising is the midrash that tells of Solomon's marriage to the anonymous "daughter of Pharaoh". Their wedding took place on the night before the inauguration of the Temple and "the joy of the occasion was greater than that of the Temple inauguration" (Bemidbar Rabba 10:4).

The lady invited an orchestra to their wedding party, explaining to her new husband how each tune was dedicated to a different god. She then covered their bed chamber with a sheet studded with precious stones that shone as though they were the planets and stars. Each time the newly wed awoke, he thought it was still night and thus slept "till the fourth hour". His subjects, who were waiting impatiently for the Temple inauguration, were fearful of awaking him (he was sleeping on the Temple key). Finally, they sent in his mother Bathsheba to wake him up and give him a bit of her mind .

This extraordinary juxtaposition of nuptials with a foreign wife and the Temple's induction points up to another dimension of this haftarah, namely that the inauguration ceremony will be the spiritual apex of Solomon's reign. Thereafter, although he is successful politically and militarily, his inner world begins to crumble till finally he is "replaced" by Ashmodeus, King of the underworld spirits (Talmud, Gittin 68b).

Is this haftarah thus meant to be a subtle reminder of the dangers inherent in the spiritual life? Even if you are as wise as Solomon, or have spent a month or more in praying, fasting and feasting, you can never be sure that nefarious forces will not overtake you, and fling you into exile and oblivion, from where only God himself will be able to extricate you.

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