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The So Called 'Only Democracy in the Middle East’

In Israel, the so called ‘only democracy in the Middle East’, a journalist has been held under house arrest since December for leaking a story of Israeli barbarism. In the Jewish Democracy another prominent Journalist had to run for his life for telling the truth about Israel’s murderous policies and its chief war criminals.

Gilad Atzmon, 3 April 2010

The Guardian reported today that Anat Kam, 23, an Israeli journalist “has been under secret house arrest since December on charges that she leaked highly sensitive classified military documents that suggest the Israeli military breached a court order on assassinations in the occupied West Bank.”

Seemingly, in the ‘Jews only democracy’, people are put under house arrest even when they are trying to suggest a breach of the state’s High Court’s orders. (Even kosher citizens)

Anat Kam, 23, goes on trial in two weeks on treason and espionage charges and could face up to 14 years in jail. In the ‘democratic’ Jewish state, a court-imposed gagging order is preventing media coverage of the arrest and charges in Israel. I am left puzzled here as it seems Israelis can be prosecuted for reporting illegal activities.

A Haaretz leading journalist, Uri Blau, who has also been linked to the case, has had to escape Israel. He is now in London, apparently for fear he will be targeted for his reporting.

In November 2008, Blau reported in Haaretz that the IDF had been carrying out assassinations of Palestinian militants in the West Bank in contravention of an Israeli high court ruling, which said efforts should be made first to arrest suspected militants rather than assassinating them.

According to Blau the IDF chief General Gabi Ashkenazi allegedly approved the assassination operations. The Haaretz piece was accompanied by copies of military documents but it was approved by the military censor before publication.

I am here to suggest that if America still insists to ‘democratize the world’, it may have to start with its ‘best ally’. Time may also be ripe for Neocon British Foreign Secretary David Miliband who advocates ‘liberal interventionalism’, to face the fact that the Jewish state, the state that lists him as one of its Propaganda (Hasbara) authours, is no less than a Tyranny inspired by a deep Talmudic intolerance.

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A few snippets from Israel Shahak's Jewish History, Jewish Religion.  A must read along with his Jewish Fundamentalism in Israel.

THIS BOOK, although written in English and addressed to people living outside the State of Israel, is, in a way, a continuation of my political activities as an Israeli Jew. Those activities began in 1965-6 with a protest which caused a considerable scandal at the time: I had personally witnessed an ultra-religious Jew refuse to allow his phone to be used on the Sabbath in order to call an ambulance for a non-Jew who happened to have collapsed in his Jerusalem neighbourhood. Instead of simply publishing the incident in the press, I asked for a meeting which is composed of rabbis nominated by the State of Israel. I asked them whether such behavior was consistent with their interpretation of the Jewish religion. They answered that the Jew in question had behaved correctly, indeed piously, and backed their statement by referring me to a passage in an authoritative compendium of Talmudic laws, written in this century. I reported the incident to the main Hebrew daily, Ha'aretz, whose publication of the story caused a media scandal.

The results of the scandal were, for me, rather negative. Neither the Israeli, nor the diaspora, rabbinical authorities ever reversed their ruling that a Jew should not violate the Sabbath in order to save the life of a Gentile. They added much sanctimonious twaddle to the effect that if the consequence of such an act puts Jews in danger, the violation of the Sabbath is permitted, for their sake. It became apparent to me, as drawing on Talmudic laws governing the relations between Jews and non-Jews, that neither Zionism, including itsseemingly secular part, nor Israeli politics since the inception of the State of Israel, nor particularly the policies of the Jewish supporters of Israel in the diaspora, could be understood unless the deeper influence of those laws, and the worldview which they both create and express is taken into account...

Without a discussion of the prevalent Jewish attitudes to non-Jews, even the concept of Israel as 'a Jewish state', as Israel formally defines itself, cannot beunderstood. The widespread misconception that Israel, even without considering its regime in the Occupied Territories, is a true democracy arises from the refusal to confront the significance of the term 'a Jewish state' for non- Jews. In my view, Israel as a Jewish state constitutes a danger not only to itself and its inhabitants, but to all Jews and to all other peoples and states in the Middle East and beyond...

The principle of Israel as 'a Jewish state' was supremely important to Israeli politicians from the inception of the state and was inculcated into the Jewish population by all conceivable ways. When, in the early 1980s, a tiny minority of Israeli Jews emerged which opposed this concept, a Constitutional Law (that is, a law overriding provisions of other laws, which cannot be revoked except by a special procedure) was passed in 1985 by an enormous majority of the Knesset.  By this law no party whose programme openly opposes the principle of 'a Jewish state' or proposes to change it by democratic means, is allowed to participate in the elections to the Knesset. I myself strongly oppose thisconstitutional principle. The legal consequence for me is that I cannot belong, in the state of which I am a citizen, to a party having principles with which I would agree and which is allowed to participate in Knesset elections. Even this example shows that the State of Israel is not a democracy due to the application of a Jewish ideology directed against all non-Jews and those Jews who oppose this ideology. But the danger which this dominant ideology represents is not limited to domestic affairs. It also influences Israeli foreign policies...

ACCORDING TO THE JEWISH religion, the murder of a Jew is a capital offense and one of the three most heinous sins (the other two being idolatry and adultery). Jewish religious courts and secular authorities are commanded to punish, even beyond the limits of the ordinary administration of justice, anyone guilty of murdering a Jew. A Jew who indirectly causes the death of another Jew is, however, only guilty of what talmudic law calls a sin against the 'laws of Heaven', to be punished by God rather than by man.

When the victim is a Gentile, the position is quite different. A Jew who murders a Gentile is guilty only of a sin against the laws of Heaven, not punishable by a court.1 To cause indirectly the death of a Gentile is no sin at all.2

Thus, one of the two most important commentators on the Shulhan Arukh explains that when it comes to a Gentile, 'one must not lift one's hand to harm him, but one may harm him indirectly, for instance by removing a ladder after he had fallen into a crevice .., there is no prohibition here, because it was not done directly:3 He points out, however, that an act leading indirectly to a Gentile's death is forbidden if it may cause the spread of hostility towards Jews.4

A Gentile murderer who happens to be under Jewish jurisdiction must be executed whether the victim was Jewish or not. However, if the victim was Gentile and the murderer converts to Judaism, he is not punished.5

All this has a direct and practical relevance to the realities of the State of Israel. Although the state's criminal laws make no distinction between Jew and Gentile, such distinction is certainly made by Orthodox rabbis, who in guiding their flock follow the Halakhah. Of special importance is the advice they give to religious soldiers.

Since even the minimal interdiction against murdering a Gentile outright applies only to 'Gentiles with whom we [the Jews] are not at war', various rabbinical commentators in the past drew the logical conclusion that in wartime all Gentiles belonging to a hostile population may, or even should be killed.6 Since 1973 this doctrine is being publicly propagated for the guidance of religious Israeli soldiers. The first such official exhortation was included in a booklet published by the Central Region Command of the Israeli Army, whose area includes the West Bank. In this booklet the Command's Chief Chaplain writes:

When our forces come across civilians during a war or in hot pursuit or in a raid, so long as there is no certainty that those civilians are incapable of harming our forces, then according to the Halakhah they may and even should be killed... Under no circumstances should an Arab be trusted, even if he makes an impression of being civilized ... In war, when our forces storm the enemy, they are allowed and even enjoined by the Halakhah to kill even good civilians, that is, civilians who are ostensibly good.7

The same doctrine is expounded in the following exchange of letters between a young Israeli soldier and his rabbi, published in the yearbook of one of the country's most prestigious religious colleges, Midrashiyyat No'am, where many leaders and activists of the National Religious Party and Gush Emunim have been educated.8

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