Oh Yeah, I Can See That
- July 10th, 2010
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Do Ashkenazim Jews have Neanderthal genetics?
Posts Tagged ‘History’
To the Jew, dead Goyim mean nothing.
Truly prophetic speech from almost 100 years ago.
“Danton” (1983), starring Gerard Depardieu. In French with English subtitles.
This movie was directed by Polish filmmaker Andrzej Wajda, who also directed the 2007 movie “Katyn,” about the infamous forest massacre of 1940. Wajda’s father was murdered in the Katyn massacre.
“Danton” is about one of the most horrible events in human history: the French Revolution (people like Fidel Castro are fans of it). More specifically, it’s about a clash of wills between two major Revolution figures: Georges Danton and Maximilien Robespierre. Danton feels that the Revolution is over and that it’s time to return to normalcy. Robespierre seems to want to continue the Revolution forever (like Castro). The two men are on a collision course, so to speak, and one of them will lose his head on the guillotine.
Warning: there is a brief scene with two Black guys in it who are wearing fancy, European clothes. Not a pleasant sight.
I give “Danton” a rating of 8 1/2 points out of 10. I liked it for the most part.
It’s all BS and stupid, too.
Pictorial essay on the USS Liberty.
In his book on “forgetting,” the British historian Tony Judt conveniently forgets the real history of the USS Liberty.
The real holocaust: tens-of-millions of Germans murdered during and after WWII by the communist/pro-communist “allies”:
My heartfelt thanks to the armed forces!
The world is falling rapidly into economic uncertainty and full crisis. Many people are purposely kept unaware of the impending meltdown thanks primarily to the criminal Zionist Jewish control of the Mainstream media, that still puts up false reports that the economy is on the rebound!
How did things get to be so bad? It is primarily thanks to the implementation of a debt based monetary system based on fractional reserves. Having criminal private banks print money and loan it out to governments at interest has driven most nations into total ruination. The system itself is self destructive and all throughout history has been shown to never succeed, but instead always collapses!
Now for a better understanding of how money really works, I turn to a great article from the Occidental Observer, at www.occidentalobserver.net, written by Carolina Hartley. This article focuses in on one of the greatest writers of the 20th century, Ezra Pound, and his true understanding of how money really works. I want to present that article here for my own readers:

Ezra Pound
Ezra Pound
Carolina Hartley
May 26, 2010
We’re never far from money. We spend most of our time and energy in quest of money.
But how did this thing become an intermediary between us and the world around us? Before money, we bartered. Why did money supplant barter and who is custodian of the money system?
These questions are dangerous: they cost Ezra Pound twelve years. Pound was a victim of political persecution at the behest of financiers and their minions like Franklin Delano Roosevelt. These people feared Ezra because he asked “what is money for,” and came up with an inconvenient answer.
Pound understood that money is ticket for exchange. People who make things can trade more easily with other people who make things using money. There should only be as much money as there are things to trade. Another way of saying this is: money supply should increase and decrease along with the change in economic output.
Here’s the rub. If money supply grows faster than the amount of things made, then theft is taking place. The thief creates extraneous dollars and spends them first: at the time when the rest of us expect a dollar to be worth a certain amount. By the time the thief’s dollars have been absorbed into the economy, we notice our dollars are buying less. This is inflation. The thief has dipped into our savings and traded with shoddy bills.
What happens when money supply shrinks compared to things made? Then a new characteristic of money emerges. Things made don’t always last — take bread for instance. A baker must sell his bread in a matter of days, otherwise it’s lost. Money isn’t bound by such considerations. A thief can horde money until the baker’s goods rot, then buy his bakery at a huge discount.
The “thief” in both these examples holds a special place in society: he controls the supply of money and “future money” called credit. Controlling money supply is economic power; it is a sovereign privilege. The people who really control a nation control its money supply. [1]
Pound’s criticism of the financial class was that they were bad sovereigns. They managed money supply for their own benefit: they were thieves. In contrast, the Founding Fathers were good rulers because they designed a system where Congress managed the money supply; and Congress was answerable to a large swathe of the population.
Pound identified the grasping, vampire-like nature of international finance, and the venal nature of its supporters in national governments.[2] He was interested in finding ways to systematically limit their power: perfecting what the Founding Fathers started in Article 1 Section 8 of the Constitution. This is why Pound studied in the work of Silvio Gesell.
One of Gesell’s ideas was to eliminate the disparity between money and perishable goods. A way to do this is to discount large bills over time: holders of large bills would need to get them stamped every month, each stamp representing a decrease in their value. This way, hoarders bear the cost of their behavior and investment is encouraged. Small denominations would not be discounted.
Gesell recognized that the economy is like a body and money is like its blood. If blood builds up systematically in any one place, a disease results. His discounted script discouraged people from taking advantage of others’ simple lack of cash. (Note: this is very different than being forced to lend to people who aren’t creditworthy.) Saving in the form of investment was systematically encouraged.
Pound notes that Gesell’s system worked imperfectly in Alberta, Canada mostly due to planning errors that could easily be fixed. The system worked very well in the Austrian village of Wörgl, and it was promptly closed down by mainstream financial interests.

These financial interests were trying to preserve their privilege: they benefited from the increasing productivity of the societies they milked. Pound didn’t see how being born into a banking family; or buying the latest politician; should give them the right to those benefits. Ezra liked the ideas of Major Clifford Douglas: the people who worked should accrue those benefits. This is the essence of Social Credit.
The text of the 1933 version of Major Douglas’ book Social Credit, can be found here. Pound appreciated Maj. Douglas’ ideas, but thought they needed further exploration. What Pound really felt passionate about was fixing the money problem. Ezra wrote during the Great Depression when, much like now, people were captivated by the supposed security of gold.
Pound was never an advocate of gold-backed money. He understood how easily such systems can be subverted by controlling the supply or the clearing market for the backing commodity. Much of Britain’s power during the 19th century came from the fact that London was the clearing market for gold; and other nations used a gold-standard currency. They had to go to England to manage their money!
In Ezra’s words:
The trick is simple. Whenever the Rothschild and other gents in the gold business have gold to sell, they raise the price. The public is fooled by propagandizing the devaluation of the dollar, or other monetary unit according to the country chosen to be victimized. The argument is that the high price of the monetary unit is injurious to the nation’s commerce.
But when the nation, that is, the people of that nation own the gold and the financiers own the dollars or other monetary units, the gold standard is restored. This raises the value of the dollar and the citizens of “rich” nations, as well as citizens of other nations, are diddled.
Preventing nations from being “diddled” is why Pound supported Fascism in Italy. He saw Fascism as the only system available to the Italians that was likely to deal with the threat from international finance. Mussolini’s Fascism let Italy be ruled in an Italian fashion — and until Anglo-American banking interests were threatened, things worked better in Italy than they had in a long time.
Pound never supported Fascism in America. We have our Constitution, which describes a government for Americans run in the American fashion. If it ain’t broke, don’t fix it. Pound realized that America’s challenge was implementing the laws we already have. Read Jefferson and/or Mussolini for his whole argument. [3]
Ezra was a true economic historian. He explained his analysis in the following way:
“The definition of an idea, as observed by someone who understands the events of the day, may shed more light on the historical process than many volumes.”
“History, as seen by a Monetary Economist, is a continuous struggle between producers and non-producers, and those who try to make a living by inserting a false system of book-keeping between the producers and their just recompense.”
“The usurers act through fraud, falsification, superstitions, habits and, when these methods do not function, they let loose a war. Everything hinges on monopoly, and the particular monopolies hinge around the great illusionistic monetary monopoly.”
Pound’s analysis identified the canker in American life: the cooperation between government and finance to defraud the public — the “monetary monopoly.” Monopolies don’t exist without tacit government approval. Beneficiaries of the financial monopoly have collaborated with venal officials against producers for a long time. The history of the largest American fortunes, since the Civil War at least, have followed this trend.
Historically, banking was begun by families as private businesses. As these businesses grew and issued receipts for gold and silver deposits, they gradually developed “fractional reserve” banking by issuing more notes than they had gold on deposit. Although kings would mint coins of gold and silver they owned at their royal mints, fractional reserve banking was a dangerous business, and Kings did not want to gamble with their sovereign power by going into that business. Rather, kings and especially parliaments, became dependent upon these fractional reserve bankers for loans, and would grant monopoly charters to a group of private bankers to create a national or central bank which would then have the power to regulate the size of the money stock through its fractional reserve activities, as it collected taxes, issued the national paper currency and sold sovereign debt on behalf of the government.
These national or central banks conferred significant advantages on the private banks that organized and owned them. Private banks were allowed to borrow at the discount window at special rates provided that they posted reserves with the central bank. Of course, the real advantage of the central bank for its owners and organizers was inside information. During the years of the gold standard, having a seat on the board of a central bank meant that the insider would know when emergency borrowings ticked up, telegraphing the probable start of a bank crisis and stock market crash. In the case of war, it was an easy task for a private bank with seats in several different national banks to calculate the deposits and income of the contesting states and the loans they secured to raise their armies, thus allowing the privileged few to bet on the probable winner.
The gold standard was popular among bankers for the simple reason that the supply of gold increased irregularly but on average more slowly than the increase in population, meaning that the value of loans would gradually increase over time as would the burden of repayment. Debtors resented the power of gold, hence William Jennings Bryan’s political appeal and his famous “Cross of Gold” speech. Coincidentally the gold standard was finally abandoned in 1971, six years after the birth control pill descended upon the civilized world.
Pound recognized two very important threats to the international banking community that arose out of the Third Reich. First, Hitler abandoned the gold standard, meaning that Nazi Germany suddenly had the power to prevent defaulting on its future debt simply by printing money — a power that the U.S. copied from Germany just as it copied the autobahns. Second, and much more important, the Reich took back the power of central banks by financing infrastructure projects directly, issuing notes in payment to the laborers, contractors, and suppliers rather than first borrowing the money from a central bank at interest. (See here and here.) If this practice had spread, bankers would be no more powerful than plumbers.
Furthermore, as long as the supply of this newly printed money in the form of notes matched the increase in GNP and future productivity from these new highways, rails, and factories, the printing of money would not necessarily produce inflation. The Reich also issued debt directly to German citizens and businesses to finance Hitler’s economic miracle, but the central banks lost control over the money supply and lost the ability to trigger banking panics and depressions inside the Reich. It was a mortal threat, and it had to be stopped. Pound was right.
Hitler’s experiment in freedom from banking was broken, and the finance/government partnership was preserved at the cost of millions of lives in World War II.
This finance/government collaboration explains the American elites’ love affair with international socialism. They don’t know how to make money any other way. Competition is a sin. Government organized monopolies are profitable when you control the government. If there are no national restrictions on moving profits around, they can hide their loot offshore. The perfect crime.
Pound recommended the writings of John Adams, Thomas Jefferson and Martin Van Buren[4] for a practical explanation of how the young Republic wrested itself from London finance. He recommended Classical study (Aristotle’s Politics and the works of Demosthenes) for understanding the tricks financiers use. Nationally-controlled money was popular politics until the Civil War; when Pound notes a collective amnesia took the mind of the American public. Tragedy and forgetfulness. This is also the time when Lincoln let the bankers back in with the National Banking Act.
Ezra didn’t revel in victimhood. The “monetary monopoly” was made possible by voters’ laziness. In his ABC of Economics, Pound castigates the American public for letting its money fall into the hands of enemies and irresponsible men. Americans circa 1930 were ignorant about money and banking; the situation now is even worse. It is a national tragedy that we have been lazy enough to let Congress sell its responsibilities; and let hostile elites control our credit.
The way to fix the situation is to dissolve the Federal Reserve; force Congress to manage money supply as described in the Constitution; and vote the venal or incompetent out of office. The revolutionary patriots gave us the tools; we need to step up to the plate and use them.
Our amnesia and laziness have had a lot of help. Pound pointed out that hostile elites were overrepresented in academia and the media — a situation which has worsened with time. Now we are reaping the harvest: schools devoid of the Classics; universities teaching castrated Economics; and Gloria Vanderbilt’s boy on TV. Ezra saw it coming, and he told us how to fix it.
Carolina Hartley (email her) has a degree in Finance and Economics from MIT. She is also student of aesthetics and social history, though not from the orthodox perspective.
[1] Pound’s repeated recommendation of Christopher Hollis’ work The Two Nations is based on the book’s excellent explanation of British economic power over the centuries.
[2] “Ezra Pound Speaking”: Radio Speeches of World War II. Edited by Leonard W. Doob. Greenwood Press, 1978.
[3] Pound recommended the correspondence between John Adams and Thomas Jefferson and the writings of Van Buren for the economic history of the United States.
Pound’s Pamphlets on Money are excellent; the first “An Introduction to the Economic Nature of the United States” and “A Visiting Card” are particularly useful. (Published by Peter Russell, London. 1950.)
[4] The Works of John Adams: Second President of the United States: with A Life of the Author, notes and illustrations, by his Grandson, Charles Francis Adams. Little, Brown and Co. Boston 1850–56.
The Writings of Thomas Jefferson, Memorial Edition, XX Volumes, Washington, 1903-04.
The Autobiography of Martin Van Buren, written in 1854 and remaining in manuscript until its publication as Vol. II of the “Annual Report of the American Historical Association for the year 1918,” Government Printing Office, Washington 1920.
Pound also recommends Jefferson and Hamilton by Claude G. Bower.
NTS Notes: Having Private Banks print and issue money at interest ruins nations, that is fact. One example of that ruination is the United States of America, where since the introduction of the private Federal Reserve System in 1913, the nation is now in debt to these private bankers to the tune of some 13+ TRILLION dollars. Considering that the total value of all assets, property, and materials within the US itself valued at some 12+ Trillion dollars, this means that the debt is now greater than the entire value of the US itself, and can NEVER be paid off under the present system!
I have listed alternatives before for saving nations, and one is to immediately cancel all debts to these criminal bankers, and outlaw the private banking issuance of money. Governments must print money interest free for the welfare of the people and to have nations stay solvent.
Ezra Pound spent 12 years in an insane asylum for his “radical” views. Now upon re-evaluation of his writings, people are realizing that he had it right all along!
More to come
NTS
Living in Canada, I am limited on what I can or cannot say about the Holocaust of World War II. If I was to state that I deny the Holocaust, then I could be arrested and charged with “Holocaust Denial”. And since proper research is disallowed by Zionist Jewish groups that control all facets of the law in this country, I just will not state my position on that subject. I go after subjects that have factual evidence, not those who’s proper research is forbidden by “law”!
Elie Wiesel’s House of Lies Is Crashing
Translated from the German by J M Damon
The original is posted at http://globalfire.tv/nj/10de/juden/die_akte_wiesel.htm
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Is Elie Wiesel “The Most Credible Living Witness to Holocaust?”
By Carlo Mattogno
On the 27th of January 2010, the tenth “Holocaust Remembrance Day,” Elie Wiesel was invited to Montecoitorio Hall, the Chamber of the House of Representatives (Lower House) of the Republic of Italy, where he was invited to make a short speech. The president of the Chamber, Gianfranco Fini, introduced him as the “most credible living witness to the horrors of the Holocaust among the survivors of the Nazi concentration camps.” See the stenographic record at:
But: Is Elie Wiesel really a witness? Or is he a charlatan, a faker?
On 3 March 2009 a Hungarian website published an article entitled TITEL MÉG MINDIG KISÉRTI A HALÁTÁBOR (The Extermination Camp Is Still Beguiling.) The article sketches highly significant revelations by Miklos Gruner, a former deportee to Auschwitz, and is posted at
The article was translated into German and English and appeared the following day under the title “Auschwitz Survivor Says Elie Wiesel Is an Impostor.” It is posted at
In May of 1944, when Miklos Gruner was 15, he was deported from Hungary to Auschwitz-Birkenau along with his mother, father, younger brother and older brother. He says that his mother and younger brother were “gassed” immediately after their arrival, and he goes on to relate the following:
His older brother and their father had prisoner numbers tattooed on their arms and were sent to do hard labor in one of the IG Farben factories that produced synthetic fuel, where his father died after six months. His older brother was then sent to Mauthausen, while he, left alone, taken under the protection of two older Jewish Hungarian internees who had been friends of his father. These were the brothers Lazar and Abraham Wiesel.
In the following months, Miklos Gruner and the Wiesel brothers became close friends. Miklos never forgot the number that the Nazis had tattooed on Lazar’s arm: A-7713. Lazar was 31 years old in 1944. As the Red Army was approaching in January 1945 / the inmates were transferred to Buchenwald. During the ten-day transfer, which was accomplished partially on foot, half the prisoners died, including Lazar’s older brother Abraham. On 8 April the US Army liberated Buchenwald, and Miklos and Lazar were among the camp survivors. Since Miklos had tuberculosis, he was sent to a clinic in Switzerland and separated from Lazar. After recuperating, Miklos immigrated to Australia while his older brother, who had also survived the War, settled in Sweden.
Years later, in 1986, Miklos was contacted by someone from the Swedish magazine SYDSVENSKA DAGBLADET in Malmö who invited to meet “an old friend of his” named Elie Wiesel. When Miklos answered that he knew no one by this name, he was told that Elie Wiesel was the person whom Miklos had known in the concentration camps by the name of Lazar Wiesel and who had the tattooed number A-7713 on his arm. Since Miklos remembered this number and was convinced that he was going to meet his old friend, he gladly accepted the invitation to meet in the Stockholm Savoy Hotel on 14 December 1986.
Miklos remembers: “The thought of meeting Lazar made me very happy, but when I faced Elie Wiesel, I was very surprised to see a man whom I did not recognize at all. He did not even speak Hungarian or Yiddish! Instead, he spoke English with a strong French accent. For this reason, our meeting lasted only about ten minutes. As a parting gift he gave me a copy of his book entitled NIGHT, saying he was the author. I accepted the book, with which I was not familiar at the time, but I told everyone present that this was not the person he was claiming to be!” Miklos remembers that during that unusual meeting Elie Wiesel had refused to show him the number tattooed on his arm, saying he “did not like to expose his body.”
He adds that Elie Wiesel once showed his tattoo to an Israeli journalist, who subsequently met Miklos about it. This journalist told Miklos that he was unable to read the number and did not believe it was really a tattoo.
In Miklos’s words: “After that meeting with ‘Elie Wiesel’ I spent 20 years researching his story and I discovered that this man calling himself by that name had never been in a Nazi concentration camp, since his name is not on a single list of inmates.”
Miklos also discovered that the book that “Elie Wiesel” claimed to have written in 1986 had actually been written in Hungarian in 1955. It was published in abbreviated form in Paris under the title “UN DI VELT HOT GESVIGEN” (Yiddish for “And the world kept silent.)” The abbreviated book was then translated into French and English was then published under the titles “LA NUIT” and “NIGHT.”
The person calling himself “Elie Wiesel” has sold ten million copies of this book all over the world – he even received a Nobel Peace Prize for it, whereas the real author, Lazar Wiesel, mysteriously disappeared. This person would never meet with me again. He became very wealthy, receiving 25,000 dollars for 45-minute Holocaust speeches. I informed the FBI in Los Angeles of his theft of Lazar Wiesel’s identity and I filed official complaints in the US and Sweden, but to no avail.
I have received telephone calls warning me that I will be shot if I do not shut my mouth, but I no longer fear death. I have deposited copies of my entire dossier in four different countries; and if I die suddenly they will be made public. The world must know that Elie Wiesel is an imposter, and I am working on an appropriate revelation of this fact. I am in process of publishing the truth in a book entitled “STOLEN IDENTITY A7713.”
Miklos Gruner’s revelations have circulated widely, but not until now have they triggered extensive research efforts. We have now investigated them critically, objectively and unemotionally.
If “won” means being saddled with political correctness/cultural Marxism, multiculturalism, feminism, non-White immigration, non-White crime, an anti-White, immoral and materialistic popular culture, a 40-year Cold War, massive debt, roller-coaster interest rates and never-ending inflation as a result of the defeat of Germany and the pathologicalization of Nazi ideas (which of course led to Jewish cultural hegemony), then, yeah, the heartland “won” WWII:
I came across the following 6 part videos some time ago, and I figure it would be time to add them into this blog for my readers to view.
While most politicians are hated, tolerated, or, in some cases, liked, Adolf Hitler was genuinely loved by the German people, and there was a good reason why. Hitler took Germany from being an economic/social mess to being the richest and proudest country in Europe, and he did it in roughly 5 years. That’s an amazing feat which is probably unmatched in human history:
The Uncensored Gordon Kahl Story INCOG MAN: Sick of all the BS…
Encyclopedia of World Biography on Martin Buber
The Jewish theologian and philosopher Martin Buber (1878-1965) was one of the most creative and influential religious thinkers of the 20th century. His book I and Thou has had a wide impact on people of all faiths.
The life and thought of Martin Buber are intimately related to the problems and the fate of modern Judaism. He experienced as a young man the spiritual estrangement and confusion which have often been the lot of modern Jews; as a Jewish scholar and teacher in Germany during the 1930s, the increasingly ruthless suppression of Jews by the Nazis; and as a Zionist, the building of the nation of Israel during and after World War II. Yet precisely in and through his reverent exploration of the Jewish tradition and his concrete identification with his people’s destiny, Buber was a truly universal man whose life and insights belong to everyone.
Martin Buber was born on Feb. 8, 1878, in Vienna. When he was 3 his parents were divorced, and he was raised by his paternal grandparents in what is now Lvov in the Ukraine. The natural piety and learning of both his grandparents were an important influence on Buber, although he gave up Jewish religious practices shortly after he celebrated his bar mitzvah (at age 13).
From 1896 to 1904 Buber studied philosophy, religion, and art history at the universities of Vienna, Berlin, Leipzig, and Zurich, receiving a doctorate from Vienna in 1904. His dissertation was on mysticism, which attracted him both intellectually and personally. He was also influenced by existentialism through the writings of Kierkegaard, Nietzsche, and Dostoevsky.
Although religiously estranged from Judaism, Buber as a student became a member of the Zionist movement, which sought a center and sanctuary for the world’s Jews in the ancient Palestinian homeland. In 1901 Buber edited the Zionist journal Die Welt, but he soon found himself out of sympathy with the purely political program of the majority, aligning himself instead with a smaller group who believed that Zionism must be built upon a Jewish cultural and spiritual renaissance. He retired from active participation for a number of years but returned to the movement in 1916 by founding and editing the very influential journal Der Jude. The first English translation of Buber’s early Zionist poems, essays, and speeches was published in Gilya G. Schmidt (editor and translator),The First Buber: Youthful Zionist Writings of Martin Buber (1999).
Relevance of Hasidism
Buber’s explorations into Hasidism, the result of his resolve to become better acquainted with the Jewish tradition, led him into the spiritual dimension of Judaism and thereby into his mature philosophy. The Hasidic movement (hasid means pious) revitalized eastern European Jewry in the 18th century, although by Buber’s time it had become isolated and fossilzed. Original Hasidism was a deeply joyous, world-affirming mysticism which sought God in a "hallowing of the everyday" and in human community. Buber believed this to be the essence of Judaism and of religion itself. Buber believed that the peculiar genius of Hasidic piety was the encounter with the divine in the midst of everyday life with its neighbor-to-neighbor responsibilities and joys. This insight, reinforced by existentialism’s intense focus on concrete human life and ethical decision, provided the basis for Buber’s "philosophy of dialogue," in which the presence of the divine Thou is encountered within, and for the sake of, the concrete relationships "between man and man."
Buber became an eminent authority on Hasidism, preserving its treasures by translating its literature and interpreting its spiritual genius to the contemporary Western world. Among his translations of Hasidic classics and studies of Hasidism are For the Sake of Heaven (1945), Hasidism (1948), Tales of the Hasidim: The Early Masters (1947) and The Later Masters (1948), The Way of Man according to the Teachings of Hasidism (1950), The Legend of the Baal-Shem (1955), and Hasidism and Modern Man (1958).
I and Thou
Buber contributed importantly to 20th-century philosophy by offering a creative alternative to the impasse between science-dominated philosophies which reduce human reality to mechanistic terms and idealistic philosophies which abstract the human spirit from its embeddedness in the world and human community. In I and Thou (1922) he analyzes man’s two types of relationship to reality, I-It and I-Thou. In the I-It relation, I deal with the world and other persons functionally, manipulatively, as "things" to be investigated and used. This is an inescapable and necessary relation to reality which is not evil in itself but becomes evil insofar as it constantly tends to dominate and shut out another, more profound relation, the I-Thou. In the I-Thou relation, I encounter the world, other persons, and God as Thou in interpersonal dialogue which opens up the true depths of reality and summons to ethical responsibility in the midst of life. Among Buber’s philosophical writings, besides I and Thou, mention should be made of Between Man and Man (1947) and Eclipse of God (1952).
Career as a Teacher
In 1923 Buber became the first appointee to the chair of Jewish religious thought at the University of Frankfurt, where he taught for 10 years. During this period he collaborated with his friend, the distinguished Jewish thinker Franz Rosenzweig, on a new translation of the Hebrew Bible into German which was acclaimed a masterpiece. Buber’s deep involvement with the biblical literature led to profound studies in biblical interpretation, such as Moses (1946) and The Prophetic Faith (1949).
In 1933 Buber was made director of the Central Office for Jewish Adult Education in Germany, carrying out a "spiritual war against Nazism" until forced to leave in 1938. He went to Palestine to become professor of social philosophy at the Hebrew University, where he taught until his retirement in 1951. Buber worked tirelessly until the end of his life for the new nation of Israel and was widely respected for his integrity and moral passion. Ranging over a wide variety of modern issues, such as education and politics, Buber’s writings focus especially on the state of Israel, as in Israel and the World (1948). Buber also dialogued sensitively with Christians and deeply admired Jesus. His book Two Types of Faith (1951) compares Judaism and Christianity. Honored by people all over the world, he died on June 13, 1965.
Al-ManarTV:: The Jenin Refugee Camp Massacre of 2002: ‘Horrific beyond Belief’ 13/04/2010