Мимикрија 

 strashna istina - zashto se jevreji obrezuju i kako ih to psihichki ruinira za ceo zivot

Šta je to obrezivanje? Zašto Jevrejima vrše obrezivanje osmog dana posle rođenja? Zašto baš osmog, a ne petog, ne stotog, ne hiljaditog? Na istoku neki narodi vrše obrezivanje dečacima u 12 – 14 godini, kada se mladić potpuno formirao i stupa u period polnog života. U tom obredu se može videti medicinski razlog. Zašto Jevrejima vrše obrezivanje tako rano, osmog dana posle rođenja? Dete se tek rodilo, tek se uklapa u svet oko sebe, trudi se da se u njemu adaptira i prilagodi. I odjednom u tom odgovornom periodu sa njim vrše nekakve krvave i bolne manipulacije, remeteći prirodni tok razvoja deteta, rušeći ono što su priroda i Bogovi dali detetu. Čak mačići posle rođenja odmah ne umeju da vide i počinju da vide tek kroz 10 – 14 dana. U čemu je stvar?
 Stvar je u okultnim znanjima, kojima vladaju leviti i njihovi gospodari, koji sami sebi ne vrše obrezivanja. Stvar je u tome što se u tom periodu, tokom prvih 14 dana, otvaraju čakre čoveka, spremišta ljudske duše, to jest čovek se formira kao biće slično bogu i uspostavlja se veza čoveka sa kosmosom, odakle on može dalje da crpe nova znanja o dobru i zlu i dopunske snage.
   Tokom prvih osam dana kod čoveka uspevaju da se otvora samo tri donje čakre: Muladhara, Svadhistana, Manipura. Sve gornje čakre, počev od srčane, ostaju kod obrezanog Jevreja nerazvijene. To jest, obrezani Jevrej – to je polučovek, čovek sa urezanom dušom i sa oštećenim radom mozga. Eto šta rade leviti – sluge satane. Upravo time, pod rukovodstvom Mojsija i okultista, oni su se bavili u Sinajskoj pustinji.
   Uz pomoć obrezivanja leviti prave od Jevreja konačne biorobote, koji dalje ne podležu reprogramiranju. Biorobote, koji dalje nisu sposobni da shvate, šta je dobro, a šta zlo. Leviti prekidaju mogućnost veze Jevreja sa višim kosmičkim silama (Bogovima), uzemljuju ih i prave od njih poslušno oruđe svoje volje. Obrezivanje kod smene pokolenja vodi ka genetskim promenama.
   Pogledajte vernog Judeja. Šta označava crna kapica na temenu, koju on stalno nosi? Kakav je to simbol? Simbol veoma jak. Stvar je u tome, što je za vezu sa kosmičkim silama odgovorna najviša sedma čakra čoveka – Sahasrara. Ona se nalazi upravo na temenu. I ona je kod obrezanog Judeja zatvorena. On je odsečen od kosmosa. Primetimo, uzgred, da je kod katoličkog pape kapica bela. On sebi ne vrši obrezivanje, kao i leviti – najviša kasta koja upravlja Jevrejima.
   Do čega dovodi  nerazvijenost gornjih čakri? Nerazvijenost Sahasrare dovodi ne samo do odsecanja od kosmosa. Ona remeti normalan rad mozga. Pravi od čoveka fanatika i dogmatika. Ako pokušate da porazgovarate sa obrezanim Judejem o opštefilozofskim temama,sudarićete se sa takvim fanatizmom, da ćete videti da se pred vama čak ne nalazi biorobot, već čisti zombi. 
   Čakra trećeg oka kod savremenih evropljana uopšte nije razvijena, zato njena nerazvijenost ništa ne menja. Atlanti su pomoću nje mogli da vide čak kroz zidove. Sada je to dato samo izabranima.
   Jedna od glavnih čakri čoveka je – srčana čakra (Anahata). Nju osećaju praktično svi normalni ljudi. Mnoge i veoma važne stvari čovek oseća srčanom čakrom, ili, kako se obično kaže, srcem. Ne ušima i očima, već srcem. Ono može da oseća nesreću, da preživljava, pati, oseća grižu savesti, da se stidi, boji, voli, mrzi, saoseća, žali, ono oseća dobro i zlo. I svoju dušu normalni ljudi realno osećaju (a ne veruju u nju) makar kroz tu čakru. Bez razvijenosti srčane čakre čovek nije punovredan, već je tvrd i bez srca. Obrezani Jevreji su svi takvi. I ako obrezanome pričate o osećanjima toga tipa, on Vas neće razumeti. I smatraće Vas ludakom i licemerom. Isto kao da pričate daltonisti o zelenoj, crvenoj i žutoj boji. On Vas jednostavno ne razume. On nema te raznobojne osećaje.
   Ako je za normalnog čoveka laž neprijatna sama po sebi, kod obrezanog Jevrejina laž ne izaziva nikakve emocije, to je jednostavno sredstvo koje daje ili ne daje efekat u konkretnoj situaciji. I ništa više od toga. Obrezanom Jevrejinu Vi ne možete objasniti da svi algoritmi jevrejskog ponašanja, počev od Talmuda, Biblije, Cionističkih protokola i Katehizisa u SSSR, - to su satanistički algoritmi, algoritmi zla i nepravednosti. Obrezani su van opštih poimanja dobra i zla. Za njih je jedinstveni kriterijum dobra i zla – lična prektična korist. Sve što im je lično korisno – to je dobro, što im je štetno – to je zlo. I ništa drugo za njih ne postoji. Takve su ih napravili još u Sinajskoj pustinji pre mnogo hiljada godina. Njihov gospod (satana) u toj pustinji je nedvosmisleno izjavio: »Samo deci Jevreja, koja su ovde sa mnom, koja ne znaju šta je dobro, šta zlo, svima maloletnima, koji ništa ne mogu da smisle, daću novu zemlju« (Brojevi 14:23). »A ostali će lutati u pustinji 40 godina, dok njihova tela ne istrunu u pustinji« (Brojevi 14:32-33).
   Primetimo da je Isus Nazarećanin, koji je sebe nazivao Hristom, takođe bio Jevrej, obrezan osmog dana (po Luki 2:21).

Обрезивање и добар део верског ритуала Јевреји су преузели од Египћана. И име Мојсије је египатско. Нисам сигуран да ти теорија стоји.

Обрезивање је делимично или потпуно хируршко одстрањивање удне навлаке (препуцијума) с полног уда (пениса). У раном детињству оно се обично обавља из друштвених или културних разлога; касније у животу је ређе, и обично се предузима из медицинских потреба.  Уобичајена су два метода обрезивања:
-   нарочито обликовани комад пластике ставља се на крај (гланс или главић) полног уда, кожа се преко њега навлачи и зашива, па онда одсеца;
-   кожа се пажљиво повлачи напред, одсеца и зашива. Анестезија се не употребљава код новорођенчади, али се даје старијој деци и одраслима. Грешке у операцији обрезивања су врло ретке, али се могу десити: да се одсече премало коже, или превише, заједно с делом гланса. Могућно је оштећење мокраћног канала, а може да дође и до озбиљног крварења.  Медицински разлози за обрезивање су различити. У неким ретким случајевима, кожа је неуобичајено дуга, а излаз необично узан од рођења (фимоза). Или се главић, у навлаци, може инфицирати бактеријама, или од оједа. Услед тога кожа постаје неравна и ненормално захтегнута. Понекад кожа остаје заглављена горе, изнад гланса (парафимоза). Сви ови поремећаји могу се исправити обрезивањем.  Друштвени разлози за обрезивање мењају се од једне до друге културе. Обрезивање често чини саставни део неког верског обреда или обреда посвећивања у зрелост. Није ретко да оно буде пожељно зато што је у породичној традицији или што је већина дечака у суседству обрезана.  Отварање рана (улцерације) главића чешће су код обрезаних него код оних који имају удну навлаку.  Има неких доказа, мада не сасвим потврђених, да је рак полног уда чешћи код необрезаних и да обрезивање смањује учестаност рака грлића материце код мушкарчеве полне партнерке.  Циркумцизија  је оперативни захват на мушком полном уду којим се делимично или потпуно одстрањује препуцијума. Обрезивање је прастари обичај код многих азијских и афричких народа. Тако је на египатским мумијама доказано да се обрезивање обављало већ 16 векова пре н.е. Код многих народа постало је с временом верски пропис. Тако су Израелци обрезивали већ новорођенчад. Ортодоксни Јевреји чине то још и данас. Обрезивање постоји и код многих афричких племена, те код примитивних народа и на осталим континентима (Аустралија, Јужна Америка, Азија). Тамо се дечаци обрезују у току пубертета. Ислам такође одређује да Мухамедови следбеници буду обрезани. Стварни узроци обрезивања нису још сасвим објашњени. Стари грчки историчар Херодот (V век пре н.е.) каже да су Египћани обрезивали своју мушку децу из здравствених разлога. Чињеница је да се код људи који не одржавају у довољној мери чистоћу свог тела испод препуцијума нагомилава смегма. Она се у топлој клими убрзо распада у киселе спојеве, који драже кожу и слузницу полног уда. Тада могу на њему изазвати разне упале. Можда је то један од разлога који је навео старе народе на обрезивање мушкараца. Но, чињеница што се обрезивање често обавља тек у пубертету наводи на мисао да је оно ритуал којим се жели нагласити важност сазревања младића за полне функције, а нарочито за способност да постане оцем. Неки аутори мисле да је обрезивање остатак магичног начина мишљења, кад је човек био уверен да мора непрестано чинити себи склонима разна божанства. Био је уверен да та божанства којима је персонификовао природне силе може највише одобровољити ако им повремено жртвује неко људско биће. Познато је да је у многим верским обредима разних религија с временом усвојено начело "pars pro toto" (лат. део уместо целине). Чини се да је и обрезивање израз тог принципа. На тај начин жртвује се боговима уместо читавог човека само део оног његовог органа који људи сматрају највреднијим. То је мушки полни орган.

cudi me da hriscani nisu preuzeli obrezivanje 

 kao shto je vec recheno , kod jevreja se obrezivanje obavlja nekoliko dana posle rodjenja - za razliku od npr muslimana ,pa su svi medicinski razlozi otpisani.  medjutim , psihichke i mentalne posledice ovog "tradicionalnog" china se ne uzimaju dovoljno u obzir - dete koje je na taj nachin unakazeno u tom vrlo ranom stadijumu jeste na neki nachin duhovno kastrirano- pretrpljna trauma i bol u tako osetljivom dobu sigurno ostavljaju posledice.

  ovo je ludilo  . shta jevreji misle sami o sebi - ili nije ni jevrejima lako kad moraju da zive sa drugim jevrejima  . shteta shto je text na engleskom ,ali snadjite se nekako :

------------------------------------------------------------------------------------------------------------------------Jewish Character Traits in Israel

Like any nation, the modern state of Israel has a discernible collective psychological attitude: a communal "personality." It is formed at its core by the conviction that Israel is a Jewish island, a people under constant siege by hostile goyim. A key ingredient of the Israeli public persona, much championed, is that Jews are tough, emotionally hardened, and ruthless, a self-image epitomized in the "sabra" (literally meaning a cactus fruit, but colloquially meaning a Jew born in Israel). In popular Israeli folklore, the Jews of Israel are "thorny and tough on the outside, but soft inside."
The sabra image also has deep psychological sources in the nationalist "lessons" learned from the Holocaust, a situation where a perceived lack of Jewish physical force and power in the diaspora (galut) throughout the world inevitably must -- sooner or later -- lead to disaster at the hands of Gentiles.

Zionism, in whatever form, has invariably dovetailed with some of the central tenets of classical religious Judaism, including the old "people apart" syndrome: Jewish alienation from all other peoples. "The civil religion [of Israel]," notes Charles Liebman and Eliezer Dov-Yehiya, "has been most forceful in asserting that Israel is an isolated nation confronting a hostile world ... The growing importance of traditional Judaism and Jewishness is associated with the centrality of the Holocaust as the primary political myth of Israeli society, the symbol of Israel's present condition and the one which provides Israel with legitimacy ... The Holocaust to a great extent fashions 'our national consciousness' and the memory is omnipresent in Israeli society."

"Israeli political culture," says Israeli professor Myron Aronoff, "reflects not only the general theme of the few against the many, but a growing emphasis of 'them against us' ... The traditional concept of Esau hates Jacob [Gentiles hate Jews] and a nation that dwells alone became explanations of reality and legitimization of Israeli policy." As former lobbyist for Israel Doug Bloomfield once noted, some Israelis tend to have a "You owe us" and "Screw the world" attitudes. Zev Chafets remembers an Israeli concert he attended in 1969, two years after he moved to Israel from America: "As the show drew to a close, the group swung into an up-temp number. 'Ha'olam Ku'lo heg'denu,' they sang. 'The whole world is against us.' The audience knew the song and joined in on the chorus ... [:] 'The whole world is against us; never mind, we'll get by; we don't give a damn about them anyway.'"

Jewish scholar Daniel Niewyk describes the racist dimension of this Zionist ideology of alienation from others, especially as it developed in Germany:

At the heart of the Zionist critique of liberal assimilation lay the conviction that Jews constitute a unique race. It was the belief in insurmountable racial differences that made the inevitability of anti-Semitism credible, just as it rationalizes the view that every effort to assimilate must go aground on the barrier reef of biological determinism ... The maintenance of that [racial] purity was essential to German Zionism, for it acknowledged the essential prerequisite for nationhood to be [in the 1922 words of Zionist Fritz Kahn] "consanguinity of the flesh and solidarity of the soul" together with the "will to establish a closer [Jewish] brotherhood over [and] against all other communities on earth."
Amnon Rubenstein notes the disturbing irony expressed in this world view of the Israeli people: "The establishment of Israel was an attempt to make Jews like everybody else. They would now have a state. It has not worked out that way. Israel has made Jews more, not less, exceptional. The pariah people, it seems, have simply succeeded in creating a pariah state." Perhaps, however, this situation is inevitable. Unmentioned by Rubenstein is the religiously-based "nation apart" self-concept always so deeply embedded in Jewish mass psychology, a self-understanding and communal choice that apparently cannot be shaken, even in a secular nation-state context.

Quote:Jewish Stranger Anxiety

I give many examples of Jewish hyper-ethnocentrism in my trilogy [on Judaism] and have suggested in several places that Jewish hyper-ethnocentrism is biologically based. It was noted above that individualist European cultures tend to be more open to strangers than collectivist cultures such as Judaism. In this regard, it is interesting that developmental psychologists have found unusually intense fear reactions among Israeli infants in response to strangers, while the opposite pattern is found for infants from North Germany. The Israeli infants were much more likely to become "inconsolably upset" in reaction to strangers, whereas the North German infants had relatively minor reactions to strangers. The Israeli babies therefore tended to have an unusual degree of stranger anxiety, while the North German babies were the opposite -- findings that fit with the hypothesis that Europeans and Jews are on opposite ends of scales of xenophobia and ethnocentrism.

From Prof. Kevin MacDonald's Preface to the paperback edition of his Culture of Critique, online at his website.

Non-Jewish scholar Virginia Dominguez, who spent long periods of time in Israel in later years doing research, noted the traditional Jewish narcissism and interest in pedigrees of identity expressed by the Israelis she met:

"What do you mean you say you are not Jewish?" I was asked on several occasions. "That you're not religious? That your mother wasn't Jewish? That 'we the Jews' wouldn't count you as a Jew because you had some Jewish ancestry but not the right ones, according to Halacha?" I was incredulous at first. I had no way then to anticipate this reaction. Everything else seemed to point to the importance of Jewishness, and to controlling both the content and limits of Jewishness.
The omnipresent stresses of a predominantly military state, the emphatic "we versus them" paradigm of traditional Jewish identity, the glorification of power and aggression, millennia-old disdain for non-Jews, and the emotional powder keg of Holocaust death camps as a motivational tool have invariably led to the noxious Israeli collective persona that is so much remarked upon by non-Israelis (often even Israelis themselves) who spend much time in Israel. Common traits of this "national character" are arrogance, insolence (chutzpah), coldness, roughness, and rudeness, to begin a long list of unpleasant "uncivil" attributes.
Many Diaspora Jews, in describing this Israeli character, tend to romanticize it. "There is a coldness," notes Jewish scholar Norman Cantor, "a mystery, a distance from humanity about [Israelis] that anyone from another country who lives and works in Israel for a half a year will be impressed by." "Israelis have a reputation for bad manners," notes Jewish American immigrant to Israel Charles Liebman, "to the extent this reputation is deserved it stems from the sense of familiarity that Israelis feel towards one another." Adam Garfinkle adds that "Israelis are sometimes rude to an extent that it even bothers other Israelis." "The behavior of young Israelis," Israeli Jay Gonen writes, "... is characterized by a high degree of chutzpah or gall; it is direct, blatant, unruly, clever, humorous, and indicates a certain lack of sensitivity to social requirements ... [It has a] disregard for rules, regulations, social norms, and good manners." Melford Spiro, in his study of the kibbutzim, discusses "insolence" as an "outstanding characteristic of the sabras" (native-born Israelis).

Herbert Russcol -- a Jewish American emigrant to Israel -- and his sabra wife Margarit Banai described the Israeli national character this way:

"Horror stories" about the chutzpah -- of the sabra-men, women, and children alike -- are notorious. What appears to be (and often is) their cheek, their insolence, has shocked and enraged everyone who has met them. Sabras freely admit their chutzpah as a people, but are rarely aware of being chutzpadik themselves. They will tell you, "Oh, we're terrible. It's a national vice. I am not so bad, but I have some very rude friends" ... Chutzpah is alarmingly close to chauvinism, and it must be admitted that the sabra is usually passionately chaunvinistic in an era when no gospel has been more discredited in the West than blind, excessive patriotism.
"The deliberate and unadorned frankness [of Israelis]," notes Zionist historian Melvin Urofsky, "so highly prized by Israelis, scornful of Westernized and 'assimilated' manners, struck [Jewish] Americans [who sought to live in Israel], accustomed to some courtesies in life, as downright rude. (As late as 1965, a study of bureaucratic behavior in one large Israeli enterprise disclosed that 60 per cent of officials in contact with the public did not believe in greeting a visitor, nor would they reply to his greeting; an even higher percentage would not offer him a chair, simply letting him stand during the interview.)
Such attributes, it may be recalled, are among those that Jews have been noted for across the centuries. Leon Poliakov rhetorically remarks on the inevitable echo here in the European Jewish past: "Are the Jews congenitally unsociable and rude, or are they this way as a result of having been segregated in ghettos? Such was the form of the question in which arguments raged [among non-Jewish intellectuals] in the 18th century on the eve of Emancipation."

As Joyce Starr notes: "Among Americans who have had extensive dealings with Israelis, whether in government, business, or Jewish circles, the first adjectives that comes to their lips are arrogant, willful, and sometimes infuriating." Ms. Starr, who is also Jewish, notes the interchange she had with a man called J.R., "a high-ranking Israeli intelligence officer":

"Most Americans I interviewed in the government sphere -- the State Department, Defense Department -- use certain words when they describe Israelis."
"Arrogant," J. R. replied.

"Yes, arrogant is a word that comes up frequently."

"By the way, I think it's true. It applies to most Israelis. American fairness and Israeli fairness are different."

"What is Israeli fairness?"

"Israeli fairness is 'You give me 75 percent and leave 25 percent.'"

"Do they know they do it?"

"Most of them do not. I think most of them believe that by some divine decree, they deserve to get everything."

"What is divine decree?"

"It comes from God." He saw me laughing. "It"s not funny, Joyce."

"To the brief tourist," wrote Leonard Wolf, a Jewish resident of Israel in 1970, "[Israelis] are a rude, unsympathetic people, intent on themselves, irresponsive to nuances of feeling. Americans, who are instantly, if not profoundly, genial, are apt to find the slow pace of Israeli friendliness cold, comparing the Jewish hotelkeepers and tourist guides they meet unfavorably with the extraordinarily warm Arabs."
In 2001, a Jewish ethnic newspaper, the Forward, noted that the national Israeli propensity to be cheats and hustlers (always evasive of the law) probably had roots in Jewish history in other lands:

[There is] universal awareness that something is definitely rotten in the state of Israel. This is, after all, a country in which bending the rules is said to be a national pasttime, cutting corners a way of life and cheating the authorities the proof of merit ... Sticklers for the law are ridiculed and abused, where anyone who works by the book is branded a sap, a "freier," the worst insult in modern Israeli lexicon ... Many people believe Israeli laxity, which borders on anarchy, is a national personality trait that cannot be eradicated by laws alone. Some trace the trait all the way back to the historical Jewish Diaspora, where Jews often found solace in bending the rules imposed by the often anti-Semitic authorities.
In 1986, B. Z. Sobel, an Israeli sociologist at the University of Haifa, discussed his research into reasons why so many Israelis emigrate from Israel to other lands. Among the motivations for leaving, he noted that "there is indeed an edginess [in Israeli society]; tempers flare, and verbal violence is rampant ... A large proportion of those [Israelis] interviewed for my study ... have been abroad [overseas] or were born or raised abroad, and in almost all cases reference is made to the fact that 'people are nice in chutz la'aretz.' Strangers wish you a good day as they make change or pass you in the street, whereas at home [Israel] you can consider yourself fortunate to receive minimally civil treatment."
"Americans are much more polite, I would say," remarked Israeli journalist Ze'ev Schiff, "while we are rude and have no patience ... You can see it when some of us are waiting in a queue in a bank or waiting for a bus ... This is the way we deal with each other, with the Egyptians, the Europeans, whoever." As Joyce Starr adds: "The tension [in Israel] spills out in sudden eruptions of rudeness. You can be standing in line in a gas station, and suddenly there will be an outbreak of shouts and terrible cursing for no apparent reason except that people explode in Israel."

Moshe Shokeid notes the comments of an Israeli identified as "Eli," and his perceptions of the Israelis he met in New York City: "When I looked at the crowd, I subconsciously saw myself in the mirror. When you see other Israelis screaming in Hebrew, you realize that you possibly look the same. Unfortunately, I rediscovered the ugly Israeli."

In the 1980s, Virginia Dominguez, a Cuban American sociologist, fluent in Hebrew and a Fulbright scholar in Israel, worried that obnoxious Israeli behavior and Jewish self-obsession threatened to push her into the camp of the anti-Semites:

Has my obsessive, long-term encounter with Israeli society over the past six years turned me into the anti-Semite I never was? I find myself sharply intolerant of the noisy, brash behavior of most Israeli children. I coin terms of description that are even explicitly judgmental. I get exasperated with the perennial references in the [Hebrew] media to the Jewishness of well-known public figures abroad.
Wendy Orange, a Jewish American, a new immigrant to Israel, noted with irritation the commentary of a group of Christian visitors she overheard in Jerusalem restaurant:
I overheard one Ghanaian woman say, "Just ghastly, these people!" She's talking to a pregnant Irish woman, who responded wholeheartedly: "I never imagined they'd be so crude ... so rude." The Ghanaian, tall and dignified, her hair wrapped high in a colorful African sash, became more emphatic: "No manners ... They drive like madmen." She paused. "They are far more barbarian than I was warned. And I was warned, my dear, many times."
In 2001, Great Britain's online Telegraph newspaper noted
Israelis -- who take pride in being blunt and outspoken -- are to teach children good manners in an attempt to cut the nation's tendency towards violence. From the next school year, 12-year-olds will be taught how to behave politely, which knife and fork to use at table, and how to resolve arguments without shouting or coming to blows. Ronit Tirosh, director-general of the Education Ministry said: "We are a brutal and impatient society, and the delicacy learned through these lessons may reduce our society's violent tendencies." Israelis are proud not to say thank you and relish the informality of life ... Israeli life is a bruising contest of one-upmanship. The deepest fear is to be thought a "sucker" who obeys the rules. Brusqueness has been cultivated by native-born Israelis as a reaction against the manners of Europe's Diaspora Jews, who were seen as cringing and subservient ... Educationalists have become worried about the level of playground violence.
Traditional Jewish chutzpah is of course an integral part of the Israeli identity. "To a large degree," says Israeli professor Jay Gonen, "... Herzl's impact [on Jewish nationalism] was due to a quality of chutzpah, or unmitigated gall, which became an integral part of Zionism and was subsequently elevated almost to an art form by native-born Israelis, or sabras." An example of how far this chutzpah can go was evidenced in an incident during the Palestinian uprising -- known as the Intifada -- that began in 1987 against Israeli occupation in Gaza and the West Bank. Of the hundreds of Palestinians shot and killed or wounded by Israeli troops in the Intifada's first year, one young Arab teenager, Nasir Hawwash, was shot in the head and lay in a hospital, irrecoverably brain dead. One day Nasir's brother received a telephone call from a Jewish Israeli citizen, an emissary for the family of a fellow middle-aged Israeli in the hospital with a serious heart condition. The stranger on the phone asked that the Hawwash family donate Nasir's heart to save the Jewish man in the hospital who needed it.
"Nasir's older brother," notes Glenn Frankel, "was appalled that an Israeli would ask such a thing. She told him, 'This is how we'll make peace between Arabs and Jews.' He was not buying it. 'How can you make peace when you shoot someone and then you take the heart to give life to another Israeli?' he told her."

As the story for the heart request made the Israeli news, one Palestinian "radical" noted that "If we give the Israelis this heart, soon they'll be shooting us for our organs."

The Arab boy's father was eventually offered "more money than [his] family would have seen in a lifetime" for his son's heart, but he told the Israeli pleaders no. "What did they want from me?" he asked. "This was my son. They took him away, then they wanted his body. This I could not give."


The preceding text is excerpted from When Victims Rule, online at Jewish Tribal Review. The title is editorial; JTR's in-text citations have been removed. I have added the excerpt from Kevin MacDonald.

  jesi lud-ko ovo sve da pročita  ?
 Livingston Pa kako im to rade bez anestezije čoveče???

Uz vrisku i pisku. Ne moras gledati, dovoljno je da cujes.

nisam ni mislio da cesh ti lenshtino da prochitash ... 

cela fora i jeste da nema anestezije , i zbog toga su jevreji kao deca istraumirani i to je jedan od razloga zashto su taki kaki su ...