tag:blogger.com,1999:blog-22782498008937421022024-03-23T11:15:40.378+01:00IsraeluutisianiKirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.comBlogger886125tag:blogger.com,1999:blog-2278249800893742102.post-79428237506470700242024-03-18T14:35:00.004+01:002024-03-18T14:48:30.525+01:007thOct, Daniel Peretz , 22, Z"L <p><a href="https://www.aa.com.tr/en/middle-east/israeli-army-says-officer-killed-on-oct-7-his-body-being-held-by-hamas-in-gaza/3167050"> https://www.aa.com.tr/en/middle-east/israeli-army-says-officer-killed-on-oct-7-his-body-being-held-by-hamas-in-gaza/3167050</a></p><p> </p><p>Kidnapatuista </p><p><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis">https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis </a><br /></p><p> </p><div class="noprint" id="siteSub">From Wikipedia, the free encyclopedia</div>
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<figure class="mw-default-size"><a class="mw-file-description" href="https://en.wikipedia.org/wiki/File:Iron_Swords_141023_Kirya_Bring_The_Home_02.jpg"><img class="mw-file-element" data-file-height="2800" data-file-width="4200" height="147" src="https://upload.wikimedia.org/wikipedia/commons/thumb/4/4e/Iron_Swords_141023_Kirya_Bring_The_Home_02.jpg/220px-Iron_Swords_141023_Kirya_Bring_The_Home_02.jpg" width="220" /></a><figcaption>Posters in Tel Aviv calling for the return of Israeli hostages in Gaza</figcaption></figure>
<div class="navbox-styles"></div><div aria-labelledby="Israel–Hamas_war" class="navbox" role="navigation" style="clear: right; float: right; margin-bottom: 0.5em; margin-left: 1em; margin: 0; padding: 3px; width: 25.5em;"><table class="nowraplinks navbox-vertical mw-collapsible autocollapse navbox-inner mw-made-collapsible mw-collapsed" style="background: transparent; border-spacing: 0; color: inherit;"><tbody><tr><th class="navbox-title" colspan="2" scope="col" style="background-color: #c3d6ef;"><br /></th></tr></tbody></table></div></div></div><div aria-labelledby="Israel–Hamas_war" class="navbox" role="navigation" style="clear: right; float: right; margin-bottom: 0.5em; margin-left: 1em; margin: 0; padding: 3px; width: 25.5em;"><table class="nowraplinks navbox-vertical mw-collapsible autocollapse navbox-inner mw-made-collapsible mw-collapsed" style="background: transparent; border-spacing: 0; color: inherit;"><tbody><tr><th class="navbox-title" colspan="2" scope="col" style="background-color: #c3d6ef;"><br /></th></tr></tbody></table></div>
<p>On 7 October 2023, as part of the <a href="https://en.wikipedia.org/wiki/2023_Hamas-led_attack_on_Israel" title="2023 Hamas-led attack on Israel">Hamas-led attack on Israel</a> at the beginning of the <a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war" title="Israel–Hamas war">Israel–Hamas war</a>, <a href="https://en.wikipedia.org/wiki/Hamas" title="Hamas">Hamas</a> and other Palestinian militant groups <b>abducted 253 people</b> from Israel to the <a href="https://en.wikipedia.org/wiki/Gaza_Strip" title="Gaza Strip">Gaza Strip</a>,<sup class="reference" id="cite_ref-1"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-1">[1]</a></sup><sup class="reference" id="cite_ref-2"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-2">[2]</a></sup><sup class="reference" id="cite_ref-3"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-3">[3]</a></sup><sup class="reference" id="cite_ref-NYT-Vinograd_4-0"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-NYT-Vinograd-4">[4]</a></sup><sup class="reference" id="cite_ref-Guardian-Jones_5-0"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-Guardian-Jones-5">[5]</a></sup><sup class="reference" id="cite_ref-6"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-6">[6]</a></sup> including children,<sup class="reference" id="cite_ref-7"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-7">[7]</a></sup><sup class="reference" id="cite_ref-8"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-8">[8]</a></sup><sup class="reference" id="cite_ref-9"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-9">[9]</a></sup><sup class="reference" id="cite_ref-10"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-10">[10]</a></sup><sup class="reference" id="cite_ref-11"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-11">[11]</a></sup> women, and elderly people.<sup class="reference" id="cite_ref-12"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-12">[12]</a></sup> In addition to hostages with only Israeli citizenship, almost half of the hostages are foreign nationals or have <a href="https://en.wikipedia.org/wiki/Multiple_citizenship" title="Multiple citizenship">multiple citizenships</a>.<sup class="reference" id="cite_ref-13"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-13">[13]</a></sup>
The precise ratio of soldiers and civilians among the captives is
unknown. The captives are likely being held in different locations in
the Gaza Strip.<sup class="reference" id="cite_ref-14"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-14">[14]</a></sup>
</p><p>As of February 14, 2024,<b> 112 hostages were returned alive to Israel</b>, with 105 being released in a <a href="https://en.wikipedia.org/wiki/2023_Israel%E2%80%93Hamas_ceasefire" title="2023 Israel–Hamas ceasefire">prisoner exchange deal</a>, 4 were released by Hamas unilaterally and 3 hostages were rescued by the IDF.<sup class="reference" id="cite_ref-15"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-15">[15]</a></sup><sup class="reference" id="cite_ref-CNNWhoAre_16-0"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-CNNWhoAre-16">[16]</a></sup><sup class="reference" id="cite_ref-ap26nov_17-0"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-ap26nov-17">[17]</a></sup><sup class="reference" id="cite_ref-18"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-18">[18]</a></sup><sup class="reference" id="cite_ref-19"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-19">[19]</a></sup><sup class="reference" id="cite_ref-20"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-20">[20]</a></sup><b> 11 bodies of hostages were repatriated to Israel,</b> with <a href="https://en.wikipedia.org/wiki/Killing_of_Alon_Shamriz,_Yotam_Haim,_and_Samer_Talalka" title="Killing of Alon Shamriz, Yotam Haim, and Samer Talalka">3 of the hostages killed by friendly fire from the IDF</a><sup class="reference" id="cite_ref-:3_21-0"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-:3-21">[21]</a></sup> and the bodies of 8 hostages repatriated through military operations.<sup class="reference" id="cite_ref-22"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-22">[22]</a></sup><sup class="reference" id="cite_ref-23"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-23">[23]</a></sup> <b>33 hostages were reportedly killed in Hamas captivity according to Israel.</b><sup class="reference" id="cite_ref-auto6_24-0"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-auto6-24">[24]</a></sup><sup class="reference" id="cite_ref-:2_25-0"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-:2-25">[25]</a></sup><sup class="reference" id="cite_ref-26"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-26">[26]</a></sup><sup class="reference" id="cite_ref-27"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-27">[27]</a></sup><sup class="reference" id="cite_ref-28"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-28">[28]</a></sup>
<b>According to unconfirmed Israeli intelligence, at least 20 additional
hostages may be deceased, </b>with their bodies being held captive in Gaza.<sup class="reference" id="cite_ref-29"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-29">[29]</a></sup>
As of February 14, 2024, 134 hostages remain in captivity in the Gaza
Strip, with 130 hostages abducted on October 7, 2023, and four hostages
having been captured earlier.<sup class="reference" id="cite_ref-:2_25-1"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-:2-25">[25]</a></sup>
</p><p>Hamas has offered to release all hostages in exchange for Israel releasing all Palestinian prisoners.<sup class="reference" id="cite_ref-allforall_30-0"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-allforall-30">[30]</a></sup>
<b>By October 2023, Israel held 5,200 Palestinians</b> (including 170
juveniles) in its prisons. Hamas stated its objective was to secure
their release.<sup class="reference" id="cite_ref-aj1_31-0"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-aj1-31">[31]</a></sup> Several countries have been involved in negotiations between Israel and Hamas, with <a href="https://en.wikipedia.org/wiki/Qatar" title="Qatar">Qatar</a> taking the lead.<sup class="reference" id="cite_ref-Guardian-Burke_32-0"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-Guardian-Burke-32">[32]</a></sup>
</p><p>On 22 November 2023, Israel and Hamas agreed to the release of 150 Palestinian prisoners and a four-day cease-fire in <a class="mw-redirect" href="https://en.wikipedia.org/wiki/2023_exchange_of_Israeli_hostages_for_Palestinian_prisoners" title="2023 exchange of Israeli hostages for Palestinian prisoners">exchange</a>
for Hamas's release of approximately 50 of the hostages. The exchange
involved hostages from the categories of women and children.<sup class="reference" id="cite_ref-APFirstSwap_33-0"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-APFirstSwap-33">[33]</a></sup><sup class="reference" id="cite_ref-34"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-34">[34]</a></sup><sup class="reference" id="cite_ref-35"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-35">[35]</a></sup>
As of 30 November 2023, the last day of the ceasefire, 105 civilian
hostages had been released, which included 81 people from Israel, 23 <a href="https://en.wikipedia.org/wiki/Thailand" title="Thailand">Thais</a> and one <a href="https://en.wikipedia.org/wiki/Philippines" title="Philippines">Filipino</a>.<sup class="reference" id="cite_ref-36"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-36">[36]</a></sup> On 12 February 2024, two Argentinian-Israeli civilians were rescued in <a href="https://en.wikipedia.org/wiki/Operation_Golden_Hand" title="Operation Golden Hand">Operation Golden Hand</a>.<b> As of March 2024</b>, according to Israeli information, <b>Hamas holds 107 hostages alive and 25 bodies.<sup class="reference" id="cite_ref-auto6_24-1"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-auto6-24">[24]</a></sup></b></p><p><b><sup class="reference" id="cite_ref-auto6_24-1"> </sup></b></p><div class="hatnote navigation-not-searchable" role="note">Main article: <a href="https://en.wikipedia.org/wiki/Kidnapping_of_the_Bibas_family" title="Kidnapping of the Bibas family">Kidnapping of the Bibas family</a></div>
<p>Militants abducted the Bibas family from kibbutz <a href="https://en.wikipedia.org/wiki/Nir_Oz" title="Nir Oz">Nir Oz</a> during the <a href="https://en.wikipedia.org/wiki/Nir_Oz_massacre" title="Nir Oz massacre">Nir Oz massacre</a>: 9-month-old Kfir, 4-year-old Ariel, 32-year-old mother Shiri, and her 34-year-old husband Yarden.<sup class="reference" id="cite_ref-89"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-89">[89]</a></sup><sup class="reference" id="cite_ref-90"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-90">[90<b>]</b></a></sup><b>
Shiri's parents, also abducted from their kibbutz, were later found
deceased</b>. Efforts to release Shiri and her children during the ceasefire
between Israel and Hamas were unsuccessful, leading to claims by Hamas
that they were killed in an Israeli airstrike. The Israeli Defense
Forces (IDF) expressed doubts about these claims, amidst widespread
concern and a campaign for their release.<sup class="reference" id="cite_ref-91"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-91">[91]</a></sup><sup class="reference" id="cite_ref-92"><a href="https://en.wikipedia.org/wiki/Israel%E2%80%93Hamas_war_hostage_crisis#cite_note-92">[92]</a></sup></p><p><sup class="reference" id="cite_ref-92"> </sup>
</p><p><b><sup class="reference" id="cite_ref-auto6_24-1"> </sup></b>
</p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-61445629245867584272024-02-25T14:25:00.001+01:002024-02-25T14:25:21.563+01:00Khat käyttö Lähi-Idässä , jemenissä ym . MALVA lääkekasvina. "Kissan juusto"-siemenet. <p><a href="https://en.wikipedia.org/wiki/Khat"> https://en.wikipedia.org/wiki/Khat</a></p><p> Malva siemen kissanjuusto on toinen, lääkekasvi ja salaatti: <a href="https://pubmed.ncbi.nlm.nih.gov/?term=malva+sylvestris+seed&page=1">https://pubmed.ncbi.nlm.nih.gov/?term=malva+sylvestris+seed&page=1</a></p><div class="kb0PBd cvP2Ce jGGQ5e" data-snf="x5WNvb" data-snhf="0"><div class="yuRUbf"><div><span><a data-jrwt="1" data-jsarwt="1" data-usg="AOvVaw2o4c5qHmBz5xyM_qw1CxVO" data-ved="2ahUKEwjhqvbNycaEAxWRQlUIHeOtCdAQFnoECBgQAQ" href="https://www.researchgate.net/publication/268335882_Allelopathic_Potential_of_Common_Mallow_Malva_sylvestris_on_the_Germination_and_the_Initial_Growth_of_Tomato_Cucumber_and_Cress"><br /><h3 class="LC20lb MBeuO DKV0Md">Allelopathic Potential of Common Mallow (Malva sylvestris) ...</h3><div class="notranslate HGLrXd NJjxre iUh30 ojE3Fb"><div class="q0vns"><span class="H9lube"><div aria-hidden="true" class="eqA2re NjwKYd Vwoesf"><img alt="" class="XNo5Ab" data-atf="1" data-csiid="13" src="data:image/png;base64,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" style="height: 18px; width: 18px;" /></div></span><div class="GTRloc"><span class="VuuXrf">ResearchGate</span><div class="byrV5b"><cite class="qLRx3b tjvcx GvPZzd cHaqb" role="text">https://www.researchgate.net<span class="ylgVCe ob9lvb" role="text"> › 268...</span></cite></div></div></div></div></a></span><div class="B6fmyf byrV5b Mg1HEd"><div class="HGLrXd iUh30 ojE3Fb"><div class="q0vns"><span class="H9lube"><div class="eqA2re NjwKYd" style="height: 18px; width: 18px;"></div></span><div class="GTRloc"><span class="VuuXrf"></span><div class="byrV5b"><cite class="qLRx3b tjvcx GvPZzd cHaqb" role="text"><span class="ylgVCe ob9lvb" role="text"></span></cite><div class="eFM0qc BCF2pd iUh30"><span class="LAWljd"> · </span><a class="fl iUh30" data-jsarwt="1" data-usg="AOvVaw2IpolrUdyA7bl796_JC9W-" data-ved="2ahUKEwjhqvbNycaEAxWRQlUIHeOtCdAQ7gF6BAgYEAo" href="https://translate.google.com/translate?hl=da&sl=en&u=https://www.researchgate.net/publication/268335882_Allelopathic_Potential_of_Common_Mallow_Malva_sylvestris_on_the_Germination_and_the_Initial_Growth_of_Tomato_Cucumber_and_Cress&prev=search&pto=aue"><span>Oversæt denne side</span></a></div></div></div></div></div><div class="csDOgf BCF2pd ezY6nb L48a4c"><div data-id="collectionitem-web-desktophttps://www.researchgate.net/publication/268335882_Allelopathic_Potential_of_Common_Mallow_Malva_sylvestris_on_the_Germination_and_the_Initial_Growth_of_Tomato_Cucumber_and_Cress" data-viewer-group="1"><div><div data-ved="2ahUKEwjhqvbNycaEAxWRQlUIHeOtCdAQu5wMegQIGBAL" data-viewer-entrypoint="1" role="button" tabindex="0"><div><div aria-label="Om dette resultat" class="MJ8UF iTPLzd rNSxBe eY4mx lUn2nc" role="img" style="position: absolute;"><span class="D6lY4c mBswFe"><span class="xTFaxe z1asCe" style="height: 18px; line-height: 18px; width: 18px;"><svg viewbox="0 0 24 24" xmlns="http://www.w3.org/2000/svg"></svg></span></span></div></div></div></div></div></div></div></div></div></div><div class="MjjYud"><div class="g Ww4FFb vt6azd tF2Cxc asEBEc" data-hveid="CCQQAA" data-ved="2ahUKEwjhqvbNycaEAxWRQlUIHeOtCdAQFSgAegQIJBAA" lang="en" style="width: 600px;"><div class="N54PNb BToiNc cvP2Ce" data-snc="rEDJOb"><div class="kb0PBd cvP2Ce" data-sncf="1" data-snf="nke7rc"><div class="VwiC3b yXK7lf lVm3ye r025kc hJNv6b Hdw6tb" style="-webkit-line-clamp: 2;"><span>... The allelopathic potential of M. parviflora is related to the presence of <em>allelochemicals (tannins, alkaloids, flavonoids, phenolic acids and saponins</em>).</span></div></div><div class="kb0PBd cvP2Ce" data-sncf="2" data-snf="mCCBcf"><div class="fG8Fp uo4vr"></div></div></div></div></div><div class="MjjYud"><div class="g Ww4FFb vt6azd tF2Cxc asEBEc" data-hveid="CCgQAA" data-ved="2ahUKEwjhqvbNycaEAxWRQlUIHeOtCdAQFSgAegQIKBAA" lang="en" style="width: 600px;"><div class="N54PNb BToiNc cvP2Ce" data-snc="mV5xQd"><div class="kb0PBd cvP2Ce jGGQ5e" data-snf="x5WNvb" data-snhf="0"><div class="yuRUbf"><div><span><a data-jsarwt="1" data-usg="AOvVaw0H7ey74hQev6nUkYeqVTMG" data-ved="2ahUKEwjhqvbNycaEAxWRQlUIHeOtCdAQFnoECBsQAQ" href="https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8513510/"><br /><h3 class="LC20lb MBeuO DKV0Md">Isolation of phytochemicals from Malva neglecta Wallr and ...</h3><div class="notranslate HGLrXd NJjxre iUh30 ojE3Fb"><div class="q0vns"><span class="H9lube"><div aria-hidden="true" class="eqA2re NjwKYd Vwoesf"><img alt="" class="XNo5Ab" data-atf="1" data-csiid="14" src="data:image/png;base64,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" style="height: 18px; width: 18px;" /></div></span><div class="GTRloc"><span class="VuuXrf">National Institutes of Health (NIH) (.gov)</span><div class="byrV5b"><cite class="qLRx3b tjvcx GvPZzd cHaqb" role="text">https://www.ncbi.nlm.nih.gov<span class="ylgVCe ob9lvb" role="text"> › pmc</span></cite></div></div></div></div></a></span><div class="B6fmyf byrV5b Mg1HEd"><div class="HGLrXd iUh30 ojE3Fb"><div class="q0vns"><span class="H9lube"><div class="eqA2re NjwKYd" style="height: 18px; width: 18px;"></div></span><div class="GTRloc"><span class="VuuXrf"></span><div class="byrV5b"><cite class="qLRx3b tjvcx GvPZzd cHaqb" role="text"><span class="ylgVCe ob9lvb" role="text"></span></cite><div class="eFM0qc BCF2pd iUh30"><span class="LAWljd"> · </span><a class="fl iUh30" data-jsarwt="1" data-usg="AOvVaw3DSwYyagZWFlnKws1PcQ-h" data-ved="2ahUKEwjhqvbNycaEAxWRQlUIHeOtCdAQ7gF6BAgbEAo" href="https://translate.google.com/translate?hl=da&sl=en&u=https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8513510/&prev=search&pto=aue"><span>Oversæt denne side</span></a></div></div></div></div></div><div class="csDOgf BCF2pd ezY6nb L48a4c"><div data-id="collectionitem-web-desktophttps://www.ncbi.nlm.nih.gov/pmc/articles/PMC8513510/" data-viewer-group="1"><div><div data-ved="2ahUKEwjhqvbNycaEAxWRQlUIHeOtCdAQu5wMegQIGxAL" data-viewer-entrypoint="1" role="button" tabindex="0"><div><div aria-label="Om dette resultat" class="MJ8UF iTPLzd rNSxBe eY4mx lUn2nc" role="img" style="position: absolute;"><span class="D6lY4c mBswFe"><span class="xTFaxe z1asCe" style="height: 18px; line-height: 18px; width: 18px;"><svg viewbox="0 0 24 24" xmlns="http://www.w3.org/2000/svg"></svg></span></span></div></div></div></div></div></div></div></div></div></div></div></div></div><div class="kb0PBd cvP2Ce" data-sncf="1" data-snf="nke7rc"><div class="VwiC3b yXK7lf lVm3ye r025kc hJNv6b Hdw6tb" style="-webkit-line-clamp: 2;"><span class="LEwnzc Sqrs4e"><span>efter A Irfan</span><span aria-hidden="true"> · </span><span>2021</span><span aria-hidden="true"> · </span><span>Citeret af 7</span> — </span><span>The commonly used traditionally medicinal herb Malva neglecta, contained <em>hydroxycinnamic acids, anthocyanins, saponins, tannins, flavonoids</em>, ...</span></div></div><div class="kb0PBd cvP2Ce" data-sncf="2" data-snf="mCCBcf"><div class="fG8Fp uo4vr"></div></div><div class="kb0PBd cvP2Ce" data-sncf="3" data-snf="oyZ5Hb"><div class="TXwUJf"><span></span><br /></div></div><p> </p><p><br /></p><p><br /></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-2748222325166291172024-02-25T13:17:00.003+01:002024-02-25T13:40:30.620+01:00Tanskan juutalaisilta seurakunnilta on raporttia antisemitismin lisääntymisestä <p> i24news 22.2. 2024 <br /></p><div class="components" data-min-tv-running="true"><p data-is="component-paragraph">"We have seen the the <b>biggest antisemitic wave in Denmark since 1943</b>," the head of Denmark's Jewish community said on Thursday.</p><p data-is="component-paragraph">"After Oct. 7, we have seen antisemitism on steroids." Henri Goldstein said, speaking to the <i data-is="component-italic">Associated Press.</i></p><p data-is="component-paragraph">"We
have seen<b> a violent escalation,</b> not least fueled by the <b>uncontrolled
spread of hatred</b> on social media," he added, while noting that "the vast
majority" of incidents are not recorded.</p><p data-is="component-paragraph">Counting
121 incidents completed by the community's security organization, he
said 20 of them were death threats. The last spike was during the 1980s.</p><h4 data-is="component-paragraph" style="text-align: left;">In
1943, almost all of Denmark's 7,200-strong Jewish community were
evacuated to neutral Sweden in a secret operation. Today, there are
around 1,200 Jews living in the country.</h4><p data-is="component-paragraph"><u>The
incidents following the October 7 massacre of Israelis in southern
Israel prompted the community to recommend Danish Jews not wear outward
signs of their Judaism.</u></p><p data-is="component-paragraph">The trend is echoed in other areas of Europe, with <a class="link" data-is="component-link" href="https://www.i24news.tv/en/news/international/europe/1707993250-german-universities-embroiled-in-violent-antisemitism-rows" target="" title="https://www.i24news.tv/en/news/international/europe/1707993250-german-universities-embroiled-in-violent-antisemitism-rows">German universities coping with a similar spike.</a></p><p data-is="component-paragraph">Antisemitic incidents have also raised red flags in <a class="link" data-is="component-link" href="https://www.i24news.tv/en/news/international/diaspora-affairs/1707490181-zionists-are-parasitic-upon-progressive-spaces-pro-palestinian-activists-in-australia-leak-list-of-600-jewish-academics-creatives" target="" title="https://www.i24news.tv/en/news/international/diaspora-affairs/1707490181-zionists-are-parasitic-upon-progressive-spaces-pro-palestinian-activists-in-australia-leak-list-of-600-jewish-academics-creatives">Australia </a>and the <a class="link" data-is="component-link" href="https://www.i24news.tv/en/news/international/americas/1706709383-nyc-restaurant-supporting-israel-gets-vandalized-again" target="" title="https://www.i24news.tv/en/news/international/americas/1706709383-nyc-restaurant-supporting-israel-gets-vandalized-again">US.</a></p><p data-is="component-paragraph">For more updates on the Gaza war, <a class="link" data-is="component-link" href="https://www.i24news.tv/en/news/israel-at-war/1708578471-idf-confirms-arrow-intercepted-aerial-target-in-red-sea-before-entering-israel-live-updates" target="" title="https://www.i24news.tv/en/news/israel-at-war/1708578471-idf-confirms-arrow-intercepted-aerial-target-in-red-sea-before-entering-israel-live-updates">CLICK HERE</a></p><p data-is="component-paragraph"> </p><p data-is="component-paragraph"> </p><p data-is="component-paragraph">(Voin lisätä tähän, että muutamat saamani paikalliset tiedot Tanskan matkoiltani ovat myös viitanneet tähän suuntaan. toisaalta varsinainen antisemitismi kohdistuu myös muhamettilaisiin, mutta Tanskassa lienee myös siltä taholta mahdollisesti juutalaisiin kohdistuvaa vaikutusta myös. Tai voi sanoa- muhamettilaisten joukossa voi piillä niitä, jotka kylvävät vihaa muuallakin maailmassa juutalaisia vastaan, vaikka itse ovat myös samassa tilanteessa antisemiittien taholta). <br /></p><p data-is="component-paragraph"> </p><p data-is="component-paragraph"> </p><p data-is="component-paragraph"><br /></p></div>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-10209005150179388102024-02-12T22:53:00.004+01:002024-02-12T23:27:36.578+01:00Kirjallisuutta II maailmansodan ajalta: Silvia Goldbaum Tarabinin tutkimusten ja haastattelujen perusteella. <p> Silvia Goldbaum Tarabini: Danske J4ders liv oc död i Theresienstadt (Gyldendal)<br /></p><p><a href="https://www.lu.se/evenemang/flykten-over-oresund-oktober-1943"> https://www.lu.se/evenemang/flykten-over-oresund-oktober-1943</a></p><p>Ns. juutalaisoperaaion aikana lokakuussa 1943 onnistui n seitsemän tuhannen juutalaisen siirtyminen Ruotsin puuolelle, mutta arviolta 470 henkilöä saksalaiset sieppasivat ja kuljettivat Theresienstadtiin. Asiaa on tutkittu erittäin mittavasti ja runsaasti on olemassa Silvia Goldbaum Tarabiunnin tekemiä haastatteluja joiden tulosta on tämä otsikon kirja puolentoista vuoden pituiselta ajanjaksolta,jonka juutalaiset olivat vankeudessa ennenkuin hedän eloonjäänensä noudettiin valkoisilla busseilla kotiin Tanskaan muutama viikko ennen sodan päättymistä. </p><p><a href="https://www.historisktidskrift.se/index.php/june20/article/view/514/464"> https://www.historisktidskrift.se/index.php/june20/article/view/514/464</a></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-26654950684191820052023-12-28T08:04:00.003+01:002023-12-28T08:15:54.525+01:00Israelin edelleen kidnapattuina olevat 28.12.2023<p> </p><div class="wDYxhc" data-md="61" lang="da-SE" style="clear: none;"><div aria-level="3" class="LGOjhe" data-attrid="wa:/description" data-hveid="CBYQAA" role="heading"><span class="ILfuVd" lang="en"><span class="hgKElc">Israel says <b>129 people remain unaccounted for after they were abducted and taken to Gaza during the October 7 attacks by H-s</b>.
Of these, Israel says that 22 are believed to be dead. A group
representing the families of hostages says that Gadi Haggai, 73, is now
believed to have died in Gaza.</span></span><span class="kX21rb ZYHQ7e">for 6 dage siden. Google News</span></div><div aria-level="3" class="LGOjhe" data-attrid="wa:/description" data-hveid="CBYQAA" role="heading"><div class="wDYxhc" data-md="61" lang="da-SE" style="clear: none;"><div aria-level="3" class="LGOjhe" data-attrid="wa:/description" data-hveid="CBYQAA" role="heading"><a href="https://www.bbc.com/news/world-middle-east-67740329">https://www.bbc.com/news/world-middle-east-67740329</a></div><div aria-level="3" class="LGOjhe" data-attrid="wa:/description" data-hveid="CBYQAA" role="heading">H-s is
something of a hybrid case. The atrocities committed in their raid into
southern Israel on 7 October were gratuitously cruel and violent. Yet
they have subsequently been willing to bargain the release of more than
100 hostages. <div class="ssrcss-11r1m41-RichTextComponentWrapper ep2nwvo0" data-component="text-block"><div class="ssrcss-7uxr49-RichTextContainer e5tfeyi1"><p class="ssrcss-1q0x1qg-Paragraph e1jhz7w10">Today,
Israel's hostage relatives are all too aware that nearly all those
already released won their freedom not by daring military action but by
painstaking negotiations and mediation by Qatar and Egypt, backed by the
United States. To date, only one Israeli hostage, Private Ori Megedish,
has been rescued by force.</p></div></div><div class="ssrcss-11r1m41-RichTextComponentWrapper ep2nwvo0" data-component="text-block"><div class="ssrcss-7uxr49-RichTextContainer e5tfeyi1"><p class="ssrcss-1q0x1qg-Paragraph e1jhz7w10">But
doing a deal with kidnappers, especially those considered by many
governments to be terrorists, can be a bitter pill to swallow.
Hostage-takers will demand something in return. </p></div></div><div class="ssrcss-11r1m41-RichTextComponentWrapper ep2nwvo0" data-component="text-block"><div class="ssrcss-7uxr49-RichTextContainer e5tfeyi1"><p class="ssrcss-1q0x1qg-Paragraph e1jhz7w10">In
the case of H-s, that has meant releasing large numbers of prisoners
from Israeli jails, pausing the fighting and significantly increasing
the amount of aid getting into Gaza. </p></div></div><div class="ssrcss-11r1m41-RichTextComponentWrapper ep2nwvo0" data-component="text-block"><div class="ssrcss-7uxr49-RichTextContainer e5tfeyi1"><p class="ssrcss-1q0x1qg-Paragraph e1jhz7w10">Yet
any further successful return of the hostages, says Gen Herbert, can
only come about through diplomatic means: "There is no effective
military solution to this issue in Gaza." </p></div></div></div></div></div></div>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-11247298251696120602023-12-27T22:04:00.004+01:002023-12-27T22:05:26.557+01:00Israeliin palautettuja kidnapattuja lapsia <p><a href="https://www.verkkouutiset.fi/a/laakarit-miettivat-miksi-hamasin-vapauttamat-lapset-eivat-nuku-syy-oli-jarkyttava/"> https://www.verkkouutiset.fi/a/laakarit-miettivat-miksi-hamasin-vapauttamat-lapset-eivat-nuku-syy-oli-jarkyttava/</a></p><section class="elementor-section elementor-top-section elementor-element elementor-element-21cd1232 elementor-section-boxed elementor-section-height-default elementor-section-height-default" data-element_type="section" data-id="21cd1232">
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<h1 class="elementor-heading-title elementor-size-default">Lääkärit miettivät, miksi Hamasin vapauttamat lapset eivät nuku – syy oli järkyttävä</h1> </div>
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Gazassa panttivankina olleiden lasten toipuminen on ollut hidasta. </div>
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<div class="vu-33a5800f2078195891de651c25f60a2c vu-content-injected-1st-mobile" id="vu-33a5800f2078195891de651c25f60a2c"></div><div class="vu-72e0a50e4b29319950de5060edfb4c8d vu-before-content" id="vu-72e0a50e4b29319950de5060edfb4c8d"></div><div class="vu-bac326c6588ad5fc1232a0dd08a3a281 vu-content-injected-1st" id="vu-bac326c6588ad5fc1232a0dd08a3a281" style="margin-bottom: 20px; margin-left: auto; margin-right: auto; width: 468px;"></div><p>Sairaalassa
Israelin Tel Avivissa lääkärit ovat seuranneet Hamasin panttivankeina
seitsemän viikkoa olleiden lasten kuntoutumista. Koettelemukset Gazassa
näkyvät monin tavoin. Esimerkiksi kesken leikin pieni tyttö alkoi matkia
Hamas-sotilaita: ”Suu tukkoon! Istu alas! Älä päästä ääntäkään, hän
komensi toista lasta arabiaksi, lääkäri <a href="https://www.wsj.com/world/middle-east/israel-gaza-hamas-children-hostage-trauma-c627ad9a?mod=series_israelhamasnav" rel="noopener" target="_blank">kertoo</a> <i>The Wall Street Journalille</i>.</p>
<p>Kaikkiaan 39 lasta vapautettiin viikon kestäneen tulitauon aikana
marraskuun lopussa. Lasten iät vaihtelevat 10 kuukaudesta 18 vuoteen,
osa oli panttivankina vanhempiensa kanssa, mutta osa joutui olemaan
erillään.</p>
<p>Lasten paluu Israeliin on aiheuttanut uuden haasteen
terveydenhuollolle, ja psykiatrit, lastenlääkärit ja sosiaalityöntekijät
ovat etsineet kansainvälistä tutkimustietoa palautetuista
lapsipanttivangeista ja siitä, mitä on odotettavissa.</p>
<p>– En ole koskaan nähnyt mitään tällaista. Meistä tuntuu kuin
oppikirja pitäisi kirjoittaa uudelleen, sairaalan psykiatrian osaston
johtaja <b>Renana Eitan</b> kuvailee lehdelle.</p>
<p>Militanttiryhmien lapsisieppaukset ovat globaalisti kasvava ilmiö, sanoo YK:n erikoisedustaja <b>Virginia Gamba</b>.</p>
<p>– Valtavasti lapsia, etenkin tyttöjä, siepataan tällä hetkellä
aseellisten ryhmittymien ja etenkin YK:n terroristijärjestöiksi
luokittelemien ryhmien toimesta, alueilla kuten Sahel ja maissa kuten
Somalia ja Kolumbia.</p>
<p>Gamban mukaan Hamasin kaappauksissa on kuitenkin ero muihin. Kun
konfliktien yhteydessä lapsia yleensä kidnapataan lunnaiden tai
värväyksen vuoksi, Hamas otti lapsia ihmiskilviksi ja terrorisoidakseen
israelilaisia.</p>
<p>Nigerialainen psykiatri <b>Fatima Akilu</b> arvioi, että
israelilaislasten oirehtiminen todennäköisesti muistuttaa Boko Haramin
vuonna 2014 sieppaamien koulutyttöjen oireita.</p>
<p>– Olemme huomanneet, että jo lyhytaikainen kaappaus aiheuttaa
pitkäaikaista psykologista ahdistusta, joka yleensä ilmenee traumana.
Joskus seuraukset eivät näy heti, mutta ne näkyvät kymmenen tai 20
vuoden päästä, Akilu toteaa.</p>
<p>Lapsille yritetään nyt rakentaa turvallisuudentunnetta rutiineilla
sekä rajoittamalla informaatiotulvaa. Israelilaislääkäreiden mukaan
kuitenkaan mikään ei ole voinut valmistaa heitä haasteeseen, jonka
fyysistä, psyykkistä ja jopa seksuaalista väkivaltaa kokemaan
joutuneiden lasten hoitaminen tuo.</p>
<p>– He näyttävät lasten haamuilta, sanoo johtaja <b>Efrat Bron-Harlev</b> lastensairaalasta, jossa useaa panttivankia on hoidettu.</p>
<p>Moni menetti 10-15 prosenttia painostaan. Heillä oli tulehtuneita
haavoja sekä ihottumaa siivottomista oloista. Eräs lääkäri kuvailee,
ettei hän ole koskaan nähnyt niin suurta määrää täitä.</p>
<p>Lapset pääsivät kotiin toipumaan tyypillisesti lyhyehkön sairaalajakson jälkeen. Henkiset haavat ovat fyysisiä suurempia.</p>
<p>Lääkärit odottivat, että nälkää kärsineet lapset söisivät niin
paljon, että heitä pitäisi varoittaa ylensyömisestä. Toisin kuitenkin
kävi, lapset ottivat vain pieniä suupaloja. Kysyttäessä syytä he
totesivat, että loput täytyy säästää myöhemmäksi.</p>
<p>Eniten lääkäreitä yllätti kuitenkin täydellinen hiljaisuus. Lapset
puhuivat kuiskaamalla, ja kerättyään riittävästi rohkeutta, he kysyivät
saavatko katsoa ulos ikkunasta tai avata oven.</p>
<p>Renana Eitanin mukaan heti ei ymmärretty myöskään, miksi jotkut
lapsista eivät pystyneet nukkumaan. Vasta kuin toiset panttivangit
kertoivat, että vartijat olivat antaneet lapsille rauhoittavia
bentsodiatsepiineja ja muita lääkkeitä pitääkseen heidät hiljaisina,
lääkärit totesivat lasten tottuneen nukkumaan lääkkeillä.</p>
<p>Monikaan lapsista ei puhu näkemistään kauhuista. Yksi 3-vuotias
kuitenkin on maininnut usein ”punaiset miehet”, Bron-Harlevin mukaan
luultavasti viitaten näkemiinsä verisiin ihmisiin.</p>
<p>Joissain tapauksissa lapset ovat taantuneet kehityksessä,
tarrautuneet vanhempiinsa ja kärsineet yökastelusta. Joillakin on
painajaisia.</p>
<p>Ne, jotka joutuivat eroon vanhemmistaan, kärsivät pahimmat
seuraukset. Teini-ikäiset panttivangit ovat kertoneet, että kaappaajat
väittivät ”Israelin lakanneen olemasta” ja että heidät on unohdettu.</p>
<p>– He eivät uskoneet, että kukaan etsisi heitä, Bron-Harlev kertoo.</p>
<p>Kahdessa sairaalassa Tel Avivissa työskentelevä lastenlääkäri <b>Itai Pessach</b>
sanoo, että nekin lapset, jotka eivät kokeneet kaltoinkohtelua itse,
ovat kärsineet nähtyään muita pahoinpideltävän, sekä siksi, että heitä
on siirrelty paikasta toiseen.</p>
<p>– Se aiheuttaa toistuvaa vahinkoa psyykelle. Kerroksia on
kuorittavana useita ja se tulee viemään aikaa, hän kuvaa
toipumisprosessia.</p>
<p>Joillekin lapsille kotiinpaluu merkitsee uutta kriisiä. 4-vuotiaan <b>Abigail Mor Idanin</b>
isä ja äiti eivät olleet häntä vastassa, kun Abigail palasi Gazasta.
Hamas tappoi hänen molemmat vanhempansa lokakuun 7. päivän iskussa.</p>
<p>Pessachin mukaan siepatut lapset eivät tule takaisin siihen maailmaan, jonka he tunsivat.</p>
<p>– Heidän koko maailmansa on romahtanut.</p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-68203860498746727892023-12-27T21:57:00.004+01:002023-12-28T08:06:05.538+01:00Israelin kidnapattujen nimiluettelo 14. joulukuuta. FB sitaatti,<p> </p><div class="x78zum5 xqtp20y x1emribx"><span class="xt0psk2"><a aria-hidden="true" class="x1i10hfl xjbqb8w x6umtig x1b1mbwd xaqea5y xav7gou x9f619 x1ypdohk xt0psk2 xe8uvvx xdj266r x11i5rnm xat24cr x1mh8g0r xexx8yu x4uap5 x18d9i69 xkhd6sd x16tdsg8 x1hl2dhg xggy1nq x1a2a7pz xt0b8zv xzsf02u" href="https://www.facebook.com/yuliamedovoyedelshtain?__cft__[0]=AZWdVacvGSET1QCklXBF7AhRyHdtPGG0_lYlSC7kltFXHqHwG_nEe4muATgHYBEoXgbIeBq801xh7ua2ONMOCUBmH4fzCfMjf08gU4kubUTZOzMZmRkWvzL67lwPgudifPbJzR8rg2D7MBJt3e6mBbXanqwrMwyptyT_pgow1F9SMZbqiyW9BnL62w-r2V2x-jY&__tn__=%3C%2CP-y-R" role="link" tabindex="-1"><div class="xc9qbxq x14qfxbe x6s0dn4 x78zum5 xl56j7k"></div></a></span></div><div class="x1iyjqo2"><div class="x78zum5 xdt5ytf xz62fqu x16ldp7u"><div class="xu06os2 x1ok221b"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x1lliihq x1s928wv xhkezso x1gmr53x x1cpjm7i x1fgarty x1943h6x xudqn12 x3x7a5m x6prxxf xvq8zen xo1l8bm xzsf02u x1yc453h" dir="auto"><h5 class="x1heor9g x1qlqyl8 x1pd3egz x1a2a7pz x1gslohp x1yc453h"><span class="xt0psk2"><a class="x1i10hfl xjbqb8w x6umtig x1b1mbwd xaqea5y xav7gou x9f619 x1ypdohk xt0psk2 xe8uvvx xdj266r x11i5rnm xat24cr x1mh8g0r xexx8yu x4uap5 x18d9i69 xkhd6sd x16tdsg8 x1hl2dhg xggy1nq x1a2a7pz xt0b8zv xzsf02u x1s688f" href="https://www.facebook.com/yuliamedovoyedelshtain?__cft__[0]=AZWdVacvGSET1QCklXBF7AhRyHdtPGG0_lYlSC7kltFXHqHwG_nEe4muATgHYBEoXgbIeBq801xh7ua2ONMOCUBmH4fzCfMjf08gU4kubUTZOzMZmRkWvzL67lwPgudifPbJzR8rg2D7MBJt3e6mBbXanqwrMwyptyT_pgow1F9SMZbqiyW9BnL62w-r2V2x-jY&__tn__=-UC%2CP-y-R" role="link" tabindex="0"><b><span>Yulia Medovoy Edelshtain</span></b></a></span></h5></span></div><div class="xu06os2 x1ok221b"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x1lliihq x1s928wv xhkezso x1gmr53x x1cpjm7i x1fgarty x1943h6x x4zkp8e x676frb x1nxh6w3 x1sibtaa xo1l8bm xi81zsa x1yc453h" dir="auto"><span><span><span class="x4k7w5x x1h91t0o x1h9r5lt x1jfb8zj xv2umb2 x1beo9mf xaigb6o x12ejxvf x3igimt xarpa2k xedcshv x1lytzrv x1t2pt76 x7ja8zs x1qrby5j"><a class="x1i10hfl xjbqb8w x6umtig x1b1mbwd xaqea5y xav7gou x9f619 x1ypdohk xt0psk2 xe8uvvx xdj266r x11i5rnm xat24cr x1mh8g0r xexx8yu x4uap5 x18d9i69 xkhd6sd x16tdsg8 x1hl2dhg xggy1nq x1a2a7pz x1heor9g xt0b8zv xo1l8bm" href="https://www.facebook.com/#" role="link" tabindex="0"><span><span aria-labelledby=":rec:" class="x1rg5ohu x6ikm8r x10wlt62 x16dsc37 xt0b8zv"><svg style="height: 16.9333px; overflow: visible; width: 116.633px;"><use xmlns:xlink="http://www.w3.org/1999/xlink"></use></svg></span></span></a></span></span><span class="xh99ass"><span><span class="xzpqnlu xjm9jq1 x6ikm8r x10wlt62 x10l6tqk x1i1rx1s"> </span><span aria-hidden="true"> · </span></span></span><span class="xuxw1ft"><span class="x4k7w5x x1h91t0o x1h9r5lt x1jfb8zj xv2umb2 x1beo9mf xaigb6o x12ejxvf x3igimt xarpa2k xedcshv x1lytzrv x1t2pt76 x7ja8zs x1qrby5j"><span class="x1rg5ohu x1n2onr6 xs7f9wi"><svg class="x19dipnz x1lliihq x1k90msu x2h7rmj x1qfuztq" fill="currentColor" height="12" style="--color: var(--secondary-icon);" title="Delat med Offentlig" viewbox="0 0 16 16" width="12"><g fill-rule="evenodd" transform="translate(-448 -544)"><g></g></g></svg></span></span></span></span></span></div></div></div><div class="x1iorvi4 x1pi30zi x1swvt13 xjkvuk6" data-ad-comet-preview="message" data-ad-preview="message"><div class="x78zum5 xdt5ytf xz62fqu x16ldp7u"><div class="xu06os2 x1ok221b"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x1lliihq x1s928wv xhkezso x1gmr53x x1cpjm7i x1fgarty x1943h6x xudqn12 x3x7a5m x6prxxf xvq8zen xo1l8bm xzsf02u x1yc453h" dir="auto"><div class="xdj266r x11i5rnm xat24cr x1mh8g0r x1vvkbs x126k92a"><div dir="auto" style="text-align: start;">Hostages as of December 14, 2023</div><div dir="auto" style="text-align: start;"> </div><ol style="text-align: left;"><li style="text-align: left;">Kfir Bibas 11 months</li><li style="text-align: left;">Ariel Bibas 4</li><li style="text-align: left;">Eden Alexander 19</li><li style="text-align: left;">Karina Ariev 19</li><li style="text-align: left;">Nik Beizer 19</li><li style="text-align: left;">Agam Berger 19</li><li style="text-align: left;">Rom Braslavki 19</li><li style="text-align: left;">Itai Chen 19</li><li style="text-align: left;">Nimrod Cohen 19</li><li style="text-align: left;">Roni Eshel 19</li><li style="text-align: left;">Daniel Giboa 19</li><li style="text-align: left;">Naama Levy 19</li><li style="text-align: left;">Tamir Nimrodi 19</li><li style="text-align: left;">Ron Scherman 19</li><li style="text-align: left;">Matan Angrest 21</li><li style="text-align: left;">Almog Meir Jan 21</li><li style="text-align: left;">Yonathan Mordechai Samerano 21</li><li style="text-align: left;">Omer Shem Tov 21</li><li style="text-align: left;">Guy Giboa-Dalal 22</li><li style="text-align: left;">Bar Kupershtein 22</li><li style="text-align: left;">Omer Neutra 22</li><li style="text-align: left;">Alon Ohel 22</li><li style="text-align: left;">Omer Wenkert 22</li><li style="text-align: left;">Evyatar David 23</li><li style="text-align: left;">Romi Gonen 23</li><li style="text-align: left;">Hersh Goldberg Polin 23</li><li style="text-align: left;">Abraham Eitan Mor 23</li><li style="text-align: left;">Yosef Ohana 23</li><li style="text-align: left;">Ori Danino 24</li><li style="text-align: left;">Ran Gvili 24</li><li style="text-align: left;">Elyakim Libman 2</li><li style="text-align: left;">Eden Yerushalmi 24</li><li style="text-align: left;">Matan Zangauker 24</li><li style="text-align: left;">Segev Kalfon 25</li><li style="text-align: left;">Noa Argamani 26</li><li style="text-align: left;">Gali Berman 26</li><li style="text-align: left;">Ziv Berman 26</li><li style="text-align: left;">Shani Gabay 26</li><li style="text-align: left;">Ariel Konio 26</li><li style="text-align: left;">Almog Sarusi 26</li><li style="text-align: left;">Alon (Lulu) Shamriz 26</li><li style="text-align: left;">Inbar Haiman 27</li><li style="text-align: left;">Andrey Kozlov 27</li><li style="text-align: left;">Elia Toledano 27</li><li style="text-align: left;">Amit Esther Buskila 28</li><li style="text-align: left;">Yotam Haim 28</li><li style="text-align: left;">Idan Shvi 28</li><li style="text-align: left;">Alexander (Sasha)</li><li style="text-align: left;">Arbel Yaood 28</li><li style="text-align: left;">Avinathan Or 30</li><li style="text-align: left;">Doron Steinbrecher 30</li><li style="text-align: left;">Shiri Bibas 32</li><li style="text-align: left;">Yeheskel Hunum 32</li><li style="text-align: left;">Alex Lobanov 32</li><li style="text-align: left;">David Konio 33</li><li style="text-align: left;">Or Levy 33</li><li style="text-align: left;">Gelienor Pacheco 33</li><li style="text-align: left;">Yarden Bibas 34</li><li style="text-align: left;">Elkana Bohbot 34</li><li style="text-align: left;">Yagev Buchshtab 34</li><li style="text-align: left;">Oren Goldin 34</li><li style="text-align: left;">Uriel Baruch 35</li><li style="text-align: left;">Sagui Dekel Chen 35</li><li style="text-align: left;">Yahod Dolev 35</li><li style="text-align: left;">Maxim Herkin 35</li><li style="text-align: left;">Itai Svirsky 35</li><li style="text-align: left;">Eitan Horn 37</li><li style="text-align: left;">Tamir Adar 38</li><li style="text-align: left;">Tal Shoham 38</li><li style="text-align: left;">Carmel Gat 29</li><li style="text-align: left;">Shlomi Ziv 40</li><li style="text-align: left;">Chanan Yablonka 42</li><li style="text-align: left;">Iair Horn 45</li><li style="text-align: left;">Ivan Illarramendi Saizar 46</li><li style="text-align: left;">Omri Miran 46</li><li style="text-align: left;">Elad Katzir 47</li><li style="text-align: left;">Dor Or 48</li><li style="text-align: left;">Aviv Atzili 49</li><li style="text-align: left;">Ohad Yahalomi 49</li><li style="text-align: left;">Tsachi Brodetz 51</li><li style="text-align: left;">Ravid Katz 51</li><li style="text-align: left;">Nadav Popplewell 51</li><li style="text-align: left;">Eli Sharabi 51</li><li style="text-align: left;">Ron Benjamin 53</li><li style="text-align: left;">Ofer Kalderon 53</li><li style="text-align: left;">Eitan Levy 53</li><li style="text-align: left;">Yossi Sharabi 53</li><li style="text-align: left;">Tal Shalev 54</li><li style="text-align: left;">Ohad Ben Ami 55</li><li style="text-align: left;">Itzhak Gelerenter 56</li><li style="text-align: left;">Ilan Weiss 56</li><li style="text-align: left;">Michel Nisenbaum 59</li><li style="text-align: left;">Yaakov Yair 59</li><li style="text-align: left;">Fernando Simon Marman 60</li><li style="text-align: left;">Lior Rudaeff 61</li><li style="text-align: left;">Keith Siegel Samuel 64</li><li style="text-align: left;">Denil Kimendfeld 65</li><li style="text-align: left;">Judith Waiss 65</li><li style="text-align: left;">Itzhk Elgarat 68</li><li style="text-align: left;">Dror Kaplun 68</li><li style="text-align: left;">Albert Miles 69</li><li style="text-align: left;">Luis Har 70</li><li style="text-align: left;">Judy Weinstein 70</li><li style="text-align: left;">Gad Haggai 73 ( Z"L 6 päivää sitten. Muistiin 28.12.2023)<br /></li><li style="text-align: left;">Alexander Dancyg 75</li><li style="text-align: left;">David Shalev 75</li><li style="text-align: left;">Abraham Munder 78</li><li style="text-align: left;">Gadi Moshe Mozes 79</li><li style="text-align: left;">Chaim Peri 79</li><li style="text-align: left;">Yoram Metzger 80</li><li style="text-align: left;">Oded Lifshitz 83</li><li style="text-align: left;">Amiram Cooper 84</li><li style="text-align: left;">Shlomo Mansour 85</li></ol></div></span></div></div></div>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-63624500570401717212023-12-10T19:55:00.007+01:002023-12-10T20:44:42.795+01:00Hanukkija asetetaan ikkunan ääreen <p><br /></p><p> <span class="s1"><strong>Sanan tunteminen antaa elämääsi: Valon ja suolan. <a href="https://sacrum.fi/kirjat/raamattu-ja-raamatunselitys/raamatunselitys/sana-elamaan-kommentaariraamattu-1">https://sacrum.fi/kirjat/raamattu-ja-raamatunselitys/raamatunselitys/sana-elamaan-kommentaariraamattu-1</a></strong></span></p>
<p><span class="s1">Jeesus: ”..<b> Te olette
maailman valkeus.</b> <b>Ei voi ylhäällä vuorella oleva kaupunki olla kätkössä</b>;
eikä <b>lamppua sytytetä ja panna vakan alle,</b> vaan<b> lampunjalkaan</b>, ja niin
se loistaa <b>kaikille huoneessa oleville</b>. Niin loistakoon teidän valonne
ihmisten edessä, että he näkisivät teidän hyvät tekonne ja ylistäisivät
teidän Isäänne, joka on taivaissa.”</span><span class="s2">..<br /></span></p>
<p><span class="s1"> </span><span class="s1">Matteus 22:29.</span></p><p></p><p><i>The <b>Parable of the Ten Virgins</b>, also known as the <b>Parable of the Wise and Foolish Virgins</b> or the <b>Parable of the ten bridesmaids</b>, is one of the <a href="https://en.wikipedia.org/wiki/Parables_of_Jesus" title="Parables of Jesus">parables of Jesus</a>. According to <a class="external text" href="https://bible.oremus.org/?passage=Matthew%2025:1–13&version=nrsv" rel="nofollow">Matthew 25:1–13</a>,
ten virgins await a bridegroom<b>; five have brought enough oil for their
lamps</b> for the wait, while the oil of the other five runs out. The five
virgins who are prepared for the bridegroom's arrival are rewarded,
while the five who went to buy further oil miss the bridegroom's arrival
and are disowned.
</i></p><p><i>The parable has a clear <a href="https://en.wikipedia.org/wiki/Christian_eschatology" title="Christian eschatology">eschatological</a> theme: be prepared for the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Day_of_Judgement" title="Day of Judgement">Day of Judgement</a>.<sup class="reference" id="cite_ref-FOOTNOTEBartonMuddiman2001878_1-0"><a href="https://en.wikipedia.org/wiki/Parable_of_the_Ten_Virgins#cite_note-FOOTNOTEBartonMuddiman2001878-1">[1]</a></sup> It was one of the most popular parables in the <a href="https://en.wikipedia.org/wiki/Middle_Ages" title="Middle Ages">Middle Ages</a> and had influence on <a href="https://en.wikipedia.org/wiki/Gothic_art" title="Gothic art">Gothic art</a>, <a href="https://en.wikipedia.org/wiki/Sculpture" title="Sculpture">sculpture</a> and the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Sacred_architecture" title="Sacred architecture">architecture</a> of German and French <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Cathedrals" title="Cathedrals">cathedrals</a></i></p><p></p><p> <span><a data-jrwt="1" data-jsarwt="1" data-usg="AOvVaw1JPAyQ6Ak6C6Y-KpstvHe6" data-ved="2ahUKEwjn3-i5yoWDAxU5ExAIHXSbC4oQFnoECA0QAQ" href="https://www.koivuniemi.com/raamattu/?tila=pikahaku&kaannos=fi-38&kokoluku=1&hakuehto=1te+5%3A5"></a></span></p><h3 class="LC20lb MBeuO DKV0Md"><a data-jrwt="1" data-jsarwt="1" data-usg="AOvVaw1JPAyQ6Ak6C6Y-KpstvHe6" data-ved="2ahUKEwjn3-i5yoWDAxU5ExAIHXSbC4oQFnoECA0QAQ" href="https://www.koivuniemi.com/raamattu/?tila=pikahaku&kaannos=fi-38&kokoluku=1&hakuehto=1te+5%3A5">Raamattu - 1.Tessalonikalaiskirje 5:5, 1Tess. 5:5</a></h3><div class="notranslate TbwUpd YmJh3d NJjxre iUh30 ojE3Fb"><a data-jrwt="1" data-jsarwt="1" data-usg="AOvVaw1JPAyQ6Ak6C6Y-KpstvHe6" data-ved="2ahUKEwjn3-i5yoWDAxU5ExAIHXSbC4oQFnoECA0QAQ" href="https://www.koivuniemi.com/raamattu/?tila=pikahaku&kaannos=fi-38&kokoluku=1&hakuehto=1te+5%3A5"><span class="H9lube" style="background: linear-gradient(rgba(2,2,2,0.25), rgba(2,2,2,0.25)), rgba(255, 255, 255, 0.9); border-color: #9aa0a6;"></span><div class="GTRloc"><span class="VuuXrf">Kustannusosakeyhtiö Koivuniemi</span><div class="byrV5b"><cite class="qLRx3b tjvcx GvPZzd cHaqb" role="text">https://www.koivuniemi.com<span class="dyjrff ob9lvb" role="text"> › raa...</span></cite></div></div></a></div><p></p><div class="kb0PBd cvP2Ce jGGQ5e" data-snf="x5WNvb" data-snhf="0"><div class="yuRUbf"><div><div class="B6fmyf byrV5b Mg1HEd"><div class="csDOgf BCF2pd ezY6nb L48a4c"><div data-bsextraheight="0" data-darkmode="true" data-isdesktop="true" data-movewtractions="true" data-ved="2ahUKEwjn3-i5yoWDAxU5ExAIHXSbC4oQ2esEegQIDRAL"><span data-ved="2ahUKEwjn3-i5yoWDAxU5ExAIHXSbC4oQh-4GegQIDRAM"></span></div></div></div></div></div></div><div class="kb0PBd cvP2Ce" data-sncf="1" data-snf="nke7rc"><div class="VwiC3b yXK7lf lVm3ye r025kc hJNv6b Hdw6tb" style="-webkit-line-clamp: 2;"><span>5:5 sill<b>ä kaikki te <em>olette valkeuden lapsia</em> ja päivän lapsia;</b> me emme ole yön emmekä pimeyden lapsia. > Jakeen lisätiedot 5:6 Älkäämme siis nukkuko niinkuin ...</span></div><div class="VwiC3b yXK7lf lVm3ye r025kc hJNv6b Hdw6tb" style="-webkit-line-clamp: 2;"><span> </span></div><div class="VwiC3b yXK7lf lVm3ye r025kc hJNv6b Hdw6tb" style="-webkit-line-clamp: 2;"><span><a href="https://www.raamattu.fi/raamattu/KR38/EPH.5"> https://www.raamattu.fi/raamattu/KR38/EPH.</a></span></div><div class="VwiC3b yXK7lf lVm3ye r025kc hJNv6b Hdw6tb" style="-webkit-line-clamp: 2;"><span> </span></div><div class="VwiC3b yXK7lf lVm3ye r025kc hJNv6b Hdw6tb" style="-webkit-line-clamp: 2;"><span><a href="https://www.koivuniemi.com/raamattu/?tila=pikahaku&kaannos=fi-38&kokoluku=1&hakuehto=joh+8%3A12&eimobiili=1"> https://www.koivuniemi.com/raamattu/?tila=pikahaku&kaannos=fi-38&kokoluku=1&hakuehto=joh+8%3A12&eimobiili=1</a></span></div><div class="VwiC3b yXK7lf lVm3ye r025kc hJNv6b Hdw6tb" style="-webkit-line-clamp: 2;"><span>Jeesus sanoo: Minä olen maailman valkeus. </span></div><div class="VwiC3b yXK7lf lVm3ye r025kc hJNv6b Hdw6tb" style="-webkit-line-clamp: 2;"><span><br /></span></div><div class="VwiC3b yXK7lf lVm3ye r025kc hJNv6b Hdw6tb" style="-webkit-line-clamp: 2;"><span>Ilm. 1: Jeesuksen ylimmäispapilliista kädestä lähtee seitsemän tähteä, jotka ovat niiden seitsemän seurakunnan enkelit . Seitsemän kynttilän jalkaa ova ne seitsemän seurakuntaa. <br /></span></div><div class="VwiC3b yXK7lf lVm3ye r025kc hJNv6b Hdw6tb" style="-webkit-line-clamp: 2;"><span>Jumalan seitsemän Henkeä, kuin tulisoihdut Jumalan istuimen edessä taivaan ytimissä: Ilm.4 luku.</span></div><div class="VwiC3b yXK7lf lVm3ye r025kc hJNv6b Hdw6tb" style="-webkit-line-clamp: 2;"><span><br /></span></div><div class="VwiC3b yXK7lf lVm3ye r025kc hJNv6b Hdw6tb" style="-webkit-line-clamp: 2;"><span>Ajasta, jolloin ei tarvita lampun valoa: Ilm. 22:1-10.<br /></span></div></div><p><a href="https://upload.wikimedia.org/wikipedia/commons/thumb/6/67/Candles_in_%22Hanuki%27ya%22_during_Hanukkah_-_Jewish_holiday.jpg/1280px-Candles_in_%22Hanuki%27ya%22_during_Hanukkah_-_Jewish_holiday.jpg"> https://upload.wikimedia.org/wikipedia/commons/thumb/6/67/Candles_in_%22Hanuki%27ya%22_during_Hanukkah_-_Jewish_holiday.jpg/1280px-Candles_in_%22Hanuki%27ya%22_during_Hanukkah_-_Jewish_holiday.</a></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-22494100215483958242023-12-10T18:26:00.007+01:002023-12-10T19:53:22.879+01:00Hanukkajuhlan, temppelin vihkimisjuhlan, öljyn ihmeestä . HANUKKIJA-kynttilänjalka <div dir="auto"><div class="x1iorvi4 x1pi30zi x1l90r2v x1swvt13" data-ad-comet-preview="message" data-ad-preview="message" id=":rl1:"><div class="x78zum5 xdt5ytf xz62fqu x16ldp7u"><div class="xu06os2 x1ok221b"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x1lliihq x1s928wv xhkezso x1gmr53x x1cpjm7i x1fgarty x1943h6x xudqn12 x3x7a5m x6prxxf xvq8zen xo1l8bm xzsf02u x1yc453h" dir="auto"><div class="xdj266r x11i5rnm xat24cr x1mh8g0r x1vvkbs x126k92a">Kirjoitin FB sivulle suoraan näin, mtua poistin artikkelin, sillä jäin pohtimaan miten ihmeessä kynttelikssä on 9 ja Menorassa 7 ja Hanukkajuhlassa pyhitettiin Tgemppelin kynttiänjalka. Missä vaiheesa siten syntyi 9-jalkainen kynttelikkö taään juhlan muistoksi? Jätän ensimmisen kirjoituksen kuitenkin alle: <br /></div><div class="xdj266r x11i5rnm xat24cr x1mh8g0r x1vvkbs x126k92a"></div><div class="xdj266r x11i5rnm xat24cr x1mh8g0r x1vvkbs x126k92a"><br /><div dir="auto" style="text-align: start;"><b> ERROR tässä tekstissä</b>: <br /></div><div dir="auto" style="text-align: start;">Tässä FB virrassa pohti suomalainen sitä Hanukkakynttilän öljyn ihmettä ja sitä,ettei Makkabealaiskirjat kerro asiasta tarkemmin. Itse asiasaa toinen Makk. loppuu siihen että painotetaan Adar-kuun Puurimjuhlan viettoa Mordekain ajan säädösten mukaan. Tässä apogryfikirjaparissa (Makk) kuvataan aikoja ,jotka ovat ikäänkuin siitä jaksosta, jota Viisauden kirja ei enää käsitrele. Viisauden kirja mainitsee pappi Simonin, ja I Makk. 3 kertoo tämän hurskaan papin kohtalosta. Makkabealaissuku papeista nousi taisteluun- vähän kuin Holokaustin jälkeen osa Juudan kansan jäännöstä nousi vastarintaan siellä Varsovan ghettossa- ja josta sitten liekehti esiin puolustusvoimat Zahal lopulta ja nyky-Israel- monta vuosikymmentä tässä vierähtää 1900-luvullakin Anno Domini . Juudan Makkabealaisen aikaan ensin saatiin siivottua kaikki törky temppelivuorelta ja ennallistettua jumalanpalvelus. Siinä sytytettiin Menorah, ihan tavallisilla flinttakivillä tuluksilla ja sillä uudella öljyllä mitä öljypuusta oli saatu, mutta sitten, kun tuli Kislev kuu ja 25 päivä tämä uusiutunut ja nyt toimiva Temppeli vihittiin tärkeällä vanhalla aiemman Temppelin aikaisen öljyn pisaralla ja silloin juhlaa pidettiin yhtä kauan kuin juuri ohitettua Lehtimajanjuhlaa; siinä Hanukka- juhlassakin on 8 päivää. Tästä kertoo perimätieto Babylonian Talmud. Sen juhlan uusi kynttelikköhahmo on 9 kynttilää nykyään ja yksi niistä on nimeltään Shammas, palvelijakynttilä. Lehtimajan juhlaa leimaa muisto Erämaavaelluksesta taivaan tähtien alla ja taivaan tulee näkyä Lehtimajojen katon läpi. Lehtimaja on kodin ulkopuolella olevaa tilaa. Mutta Hanukkajuhlaa leimaa se, että kansa on omissa kodeissaan, Kaanaan maassa tai missä tahansa maailmassa, minne Henki on seurakuntaa ja Israelia sijoittanut, asettaa valolähteen ikkunalleen siten, että ulkopuoliset näkevät sen valon . Se ei ole kätkettyä valoa. Kuten Taivaan Jumalan tähdetkin näkyvät kaikelle maailmalle. Hän antaa Aurinkonsa paistaa hyville ja pahoille. Israel on kutsuttu Valonkantajaksi. Israel on kuin tähti, joka saattaa monia vanhurskauteen ( Kts. Danielin kirja) . Ja ne jotka ovat pimeyden valtakuntaa, ovat aina sammuttamassa Israelin valoa. UT sanoo Henkeä älkää sammuttako! Jumalan Henki seurakunnassa voi erottaa valkeudet ja pimeydet ja pahuuden valkeudeksi tekeytymiset toisistaan <span><a class="x1i10hfl xjbqb8w x6umtig x1b1mbwd xaqea5y xav7gou x9f619 x1ypdohk xt0psk2 xe8uvvx xdj266r x11i5rnm xat24cr x1mh8g0r xexx8yu x4uap5 x18d9i69 xkhd6sd x16tdsg8 x1hl2dhg xggy1nq x1a2a7pz xt0b8zv x1fey0fg" href="https://l.facebook.com/l.php?u=https%3A%2F%2Facademic-accelerator.com%2Fencyclopedia%2Fmiracle-of-the-cruse-of-oil%3Ffbclid%3DIwAR3h1HvEln7PGgdVMSqIsiPkZoaTHVqx5QG_vLqDjN02QdvCbe_SSBX07vw&h=AT0qbLYJAEyPNhLufQmriWYSqZwuF9kOqTQ2GImHyzJUp-s8VB_ovCGd2bhsYuSvKB7dcA4ZRY5bU61L6QqkaNw6HWf4JcHnhp0GQhL6sItRpGF1FVIPhf49nchCFordbD9p&__tn__=-UK-R&c[0]=AT2kfPSe4IRymWzEwq2SJHHkO7FsKfKnD6lMTC9c8EKCttjSgZjhJFoBKrRMcViY0_T0_Q466PF90n3_Kukw_asYJ3G5bQaaG0tHwYZCT0FedCXsCo7sWrUFZTF94Cna6HzYoXq-9bDKsfuIrfyEfeaXBtzSufYoj-fgVYk" rel="nofollow noreferrer" role="link" tabindex="0" target="_blank">https://academic-accelerator.com/.../miracle-of-the-cruse...</a></span>Täytyy myös muistaa että Jeesus toi todellisuuteen tämän Pimeyden ja Valkeuden välisen sodan sanoessaan ettei Hän tullut tuomaan rauhaa... se tarkoittaa: rauhaa jonka Jumala tekisi kaiken kaltaisen pimeyden ja pahuuden kesken.</div></div></span></div></div></div></div><div class="xmjcpbm x1n2onr6 x1ja2u2z"><div class="xua58t2 xwmqs3e xxxdfa6 xzg4506 x78zum5 x1q0g3np x1n2onr6"><div class="x2lah0s"><div style="height: 215px; width: 139px;"><img alt="Miracle Of The Cruse Of Oil: Most Up-to-Date Encyclopedia, News & Reviews" class="xz74otr x5yr21d xh8yej3" src="https://external-arn2-1.xx.fbcdn.net/emg1/v/t13/12257239059555561587?url=https%3A%2F%2Fupload.wikimedia.org%2Fwikipedia%2Fcommons%2F1%2F19%2FChanukia.jpg&fb_obo=1&utld=wikimedia.org&stp=c0.5000x0.5000f_dst-jpg_flffffff_p139x215_q75&ccb=13-1&oh=06_AbHdNxRcEoNbGboYl8f4W_WvaWGXacVoG6r97Mm20jOK4A&oe=65775A1A&_nc_sid=91d4b9" /></div></div><div class="x6s0dn4 x78zum5 xw2csxc x1odjw0f xyamay9 x1pi30zi x1l90r2v x1swvt13"><div class="x78zum5 xdt5ytf xz62fqu x16ldp7u"><div class="xu06os2 x1ok221b"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x1lliihq x1s928wv xhkezso x1gmr53x x1cpjm7i x1fgarty x1943h6x x4zkp8e x676frb x1nxh6w3 x1sibtaa xo1l8bm xi81zsa x1yc453h" dir="auto"><div class="xtvhhri">academic-accelerator.com</div></span></div><div class="xu06os2 x1ok221b"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x1lliihq x1s928wv xhkezso x1gmr53x x1cpjm7i x1fgarty x1943h6x xudqn12 x3x7a5m x1lkfr7t x1lbecb7 x1s688f xzsf02u x1yc453h" dir="auto"><span class="x1lliihq x6ikm8r x10wlt62 x1n2onr6 x1j85h84" style="-moz-box-orient: vertical; -webkit-line-clamp: 2; display: -webkit-box;"><div id=":rlb:">Miracle Of The Cruse Of Oil: Most Up-to-Date Encyclopedia, News & Reviews</div></span></span></div><div class="xu06os2 x1ok221b"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x1lliihq x1s928wv xhkezso x1gmr53x x1cpjm7i x1fgarty x1943h6x xudqn12 x3x7a5m x6prxxf xvq8zen xo1l8bm xi81zsa x1yc453h" dir="auto"><span class="x1lliihq x6ikm8r x10wlt62 x1n2onr6" style="-moz-box-orient: vertical; -webkit-line-clamp: 5; display: -webkit-box;">Get
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<div class="card-body text-justify">
<div class="mb-3">
<h2 class="font-weight-700 display-4">
= The Maccabees =
</h2>
</div>
<p class="mt-2">
During the Second Temple period (516 BC-70 AD), around 200 BC, the
Seleucid Syrian king Antiochus III ruled over the Kingdom of Judea. For a
time he allowed the Jews living in Judea to rule autonomously, but then
his son Antiochus IV replaced him. In an effort to unite the kingdom,
Antiochus IV forbade the Jews to practice Judaism and ordered them to
worship <b>the Greek gods</b>. Many Jews agreed to these demands and were known
as Hellenized Jews. Tensions escalated, and in 168 BC, Antiochus IV
invaded Israel's capital city of Jerusalem, killed thousands, and built
an altar to Zeus in the holy temple. This sparked a Jewish rebellion led
by Modiin's priest Matiyahu. These rebels were known as <b>Hasmoneans</b> or
<b>Maccabees</b>. After two years of guerrilla warfare, they were able to push
out a much larger and better equipped Greek army. After recapturing
Jerusalem, <b>the Jews cleaned out and rededicated the temple</b>. One of the
main aspects of the rededication was the lighting of the menorah.
However, there was a clean <b>overnight</b> supply of oil left. Miraculously,
one voyage of oil lasted eight nights. (<b> Jeesus oli huolissaan niistä yhden yön öljyn neitsyeistä!</b> )<br /></p>
</div>
</div>
<div id="section_1">
<div class="card-body text-justify">
<div class="mb-3">
<h2 class="font-weight-700 display-4">
= Temple Menorah =
</h2>
</div>
<p class="mt-2">
In the Torah, many verses describe the lighting of the temple menorah.
Leviticus 24:2 stipulates that <b>pure olive oil must be used</b> to light the
menorah. Exodus 25:37 and Numbers 8:2-3 refer<b> to seven lights</b> <b>being lit,
</b> while Exodus 27:20-21 and Leviticus 24:2 , stipulates that <b>one "light"
must be on "continuously" </b>and must be on <b>"from the evening". until
morning</b>". Thus, according to Jewish tradition, during the day he lights
all seven menorah lights, of which he lights only one (Nel he Maalavi or
Nel he Tamid). I set it to light up at night.
</p>
</div>
</div><p></p><div id="section_2">
<div class="card-body text-justify">
<div class="mb-3">
<h2 class="font-weight-700 display-4">
Significance of the eight days
</h2>
</div>
<p class="mt-2">
After defeating the Syro-Greeks on the battlefield, the <b>Maccabees
returned to Jerusalem and the Temple</b>, the first of two miracles
celebrated during Hanukkah. So <b>they wanted to rededicate the temple by
resuming the practice of temple ordinances</b>. One of these rituals was<b> the
lighting of the menorah,</b> which could <b>only be lit with pure olive oil. </b>
When the Greeks entered the temple, they defiled almost every jug of
oil. When the Maccabees searched for pure oil to light the menorah, they
<b>found only one pure oil that still had the high priest's seal on it.
pure oil</b>. This cruise included just enough pure oil to keep <b>the menorah
burning all day</b> (tarkoittaa 7 kynttilää yhden päivän) <br /></p><p class="mt-2"> But <b>in order to make a pure oil</b>, <b>the person making the
oil must be in a state of spiritual purity. </b>Maccabies, soldiers
returning from the battlefield, were considered impurities and could not
make pure oil. <b>Since the process of ritual cleansing after touching a
corpse lasts seven days,</b> Maccabees were only able to produce additional
pure oil<b> after eight days.</b> </p><p class="mt-2">That is, s<b>even days of purification,</b>
<b>including one day of actual oil production after purification.</b> Thus the
Maccabees would not have been able to light the menorah during his seven
days until <b>the new</b> <b>pure oil</b> was perfected.</p><p class="mt-2"><b> Miraculously,</b> his one voyage
of oil <b>lasted his eight days,</b> <b>by which point he had fresh, pure oil
ready</b>.
Rabbi Joseph Kallo is known to have asked why Hanukkah is celebrated for
eight days when oil is expected to last only one day, apparently only
the last seven days were miraculous. It seems This question has become
famous and many answers have been proposed. In fact, a book with 100
different suggested answers was published in 1962, and his latest book,
published in 2019, contains 1,000 of his answers. The answers generally
fall into his three categories. The oil miracle is actually something he
claims lasted eight days. They claim that the eighth day is celebrated
for reasons other than the oil miracle. He argued that the eight-day
length of Hanukkah had nothing to do with the oil miracle.
</p>
</div>
</div>
<div id="section_3">
<div class="card-body text-justify">
<div class="mb-3">
<h2 class="font-weight-700 display-4">
Hanukkah (Temppelin vihkimisjuhla) <br /></h2>
</div>
<p class="mt-2">
After recounting the miraculous story of the Oil Crusades, the Talmud
states, "The following year these days were designated as <b>feasts with
Hallel </b>(Jewish praise, chanted at all festivals) and Thanksgiving
[recitation]. It was.” Since then, the festival of Hanukkah has been
celebrated <b>annually</b> since his 25th in Kislev. During these days,
mourning and fasting for the dead are forbidden, the hallel is chanted,
and the menorah is lit. <u><b>The Hanukkah Menorah </b>was originally established
only to commemorate the miracle of the Oil Crusade after the destruction
of the Second Temple.</u> holidays played an additional role.</p><p class="mt-2">Today it
also serves to <b>commemorate </b>the <b>daily lighting</b> of the Menorah for the
temple and for the entire temple. Today, the Jewish holiday of Hanukkah
lasts for his eight days and one oil cruise commemorates and celebrates
the miracle that lasted for his eight years. day to day. One candle is
lit in addition to the shamash on the first night, and more candles are
added every night. Ultimately, nine candles are lit on the last night of
the holiday, including Shamash. Traditionally, after lighting the
menorah, the Maoz Thur is sung in celebration of the holiday. Latkes,
among other greasy foods, are eaten on Hanukkah Day in honor of the
miracle of the oil voyage. </p><p class="mt-2"> </p><p class="mt-2"> </p><p class="mt-2">Tästä elvityksestä paikantaa kynttelikön funktionaalisen hahmon muodostumisen aikakuden ja siten ymmärtää miksi maailman Hanukija kynttilänjalat ovat niin moninaisia ja tilanteeseen adaptoituvia, joskus hyvinkin yksinkertaisia kynttilänjalkoja ikkunanlaudalla ovenpielessä ja lapsi tai nuori joka osaa laskea yhdeksään ja osaa hoitaa kynttilää, pystyy sellaisen asettamaan. Ulkoilmassa on nähtävissä suuriakin Hanukija muotoja, mutta Menora taas on Temppelin sisäkalustoa ja hyvin harkiten asetettu symboli ja siitäkin on Moosekselta suorat lait- että aivan ohjeenmukaista ei pidä edes yrittää tehdä muualle kuin varsinaiseen Temppeliin. israelin temppeliaarteet ovat kauta aikojen olleet väkevien pakanakansojen ryöstelyn kohde. <br /></p><p class="mt-2">Erikoista on Menoran esiintyminen Uuden Testamentin viimeisessä profetiassa. Menorah, seitsemän menoraa näkyi Johanneksen Patmoksen näyssä joten asiasisältö oli Temppelin ytimistä lähtevää evankeliumin valaistusta. Jos ajatellaan vielä valonlähteen seitsenlukua siitä on näkymä Jumalan istuimen edessä olevista seitsemistä tulisoihduista , jotka ovat ne seitsemän Jumalan Henkeä. Ilmestyskirja optaa Johanneksenkautta miten vHengen valo Jumalsta päsee valaisemaan maailmaa seurakuntien seitsemän kynttilänjalan kautta Pyhän Hengen öljyn ja Jumalan Pojan antaman Sanan kautta . </p><p class="mt-2">Vanhan testamentin ajan öljylamppujen valon tärkeys temppelissä on esikuvaa, joka koskee koko maailmaa, kaikkia kansoja. Israel valittiin selventämään sitä, miten Luoja voi vaikuttaa ihmisiin, jotka Hän loi ja miten ihminen voi ottaa osaa tähän kommunikaatioon Luojansa kanssa sanan antaman informaation välittämän ja Sanan kuulemisen kautta. <br /></p><p class="mt-2">UT:n kohtia joka voisi viitata Hanukkajuhlan pitämisen käytännölliseen merkitykseen: </p><p class="mt-2"><b> Hanukan kynttilänjalan nimi on vakiintuneesti Hanukija: Wikipediaselitys: Tähän vaikuttaa hebreankielen elpyminen Eliezer Ben-Jehudan ja vaimonsa Chemdan toimesta.</b><br /></p>English speakers most commonly call the lamp a "menorah" or "Hanukkah menorah" (the Hebrew word <i>menorah</i> simply meaning "lamp"). In Modern Hebrew, the lamp is generally called a <i>chanukkiyah</i>, a term which originated among <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Judeo-Spanish" title="Judeo-Spanish">Judeo-Spanish</a> speaking <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Sephardic" title="Sephardic">Sephardic</a> communities in the Eastern Mediterranean in the 18th century. It was introduced into Modern Hebrew by <a href="https://en.wikipedia.org/wiki/Hemda_Ben-Yehuda" title="Hemda Ben-Yehuda">Hemda Ben-Yehuda</a>, whose husband <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Eliezer_Ben_Yehuda" title="Eliezer Ben Yehuda">Eliezer Ben Yehuda</a> was the leading force behind the revival of the <a href="https://en.wikipedia.org/wiki/Hebrew_language" title="Hebrew language">Hebrew language</a> in the late 19th century.<sup class="reference" id="cite_ref-11"><a href="https://en.wikipedia.org/wiki/Hanukkah_menorah#cite_note-11">[10]</a></sup></div>
</div><p></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-341332683626323872023-12-09T16:24:00.003+01:002023-12-09T16:24:44.728+01:00Israelilla on Hanukkajuhlan päivä 26 Kislev 5784 ( Sapatti, 9.12. 2023)<p> Tietämys Israelin tämn hetken ahdistuksista keskellä hanukkajuhlan aikaa vaikuttaa jopa alitajuntaani. Heräsin aamulla uneen, joka oli niin erikoinen, että kirjoitan muistiin.</p><p><br /></p><p>Unessa oli paljon jotain , muta viimeinen unikuva printtautui mieleeni niin että muistin vielä herätessä:</p><p> Kuljetin oikeassa kainalossani suurta rautaista mustaa, koristeista, mutta poltettua Daavidin tähteä ja olin viemässä sitä kotiini.</p><p><br /></p><p>Unen pätkän alussa seisoin tien varrella suuri rautatähti kainalossa. Siihen pysähtyi nainen kysymään mistä olin sen hankkinut. koetin muistella ja sanoi: seurakunnan second hand kaupasta. Siten tarkastelin tähteäa lähemmin ja ninen katseli sitä myös toiselta puolelta edessäni oikealla seisten: Molemmin käsin kkohotin tähteä ilmaan ja katsoin sen rautaisia tai vaskisia kohokuvioita, ja ne näyttivät kuin poltetuilta mitä nyt voi metallia polttaa. Siis kuvioit olivat olemassa. Välillä tähti oli kuin kynttilänjalka, heteken, sitten nostin sen ylös taivasta vasten katsoen sitä kuin kupolina alta päin: Silloin tähteen kiinnittyi kauttaaltaan sadepisaroita ja se oli kirkkaan niistä pisaroista , tavallaan kuin huurteen valkoinen. Sitetn laskin tähden taas kainalooni, oikealle, se oli välillä kuin olisi ollut oikea käteni iotse ja kun katsoin se oli kuitenkin se rautainen tähti jota kuljetin. Siten käännyin ja takanani oli metsä tie. Lähdin kuljettamaan metsän kautta tähteä eteenpåäin. Polku oli pitkä. Ihmisiä tuli vastaankin. Alamäessä tuli vaalea kallio ja kuljin sen yli ja suoraan kohti taloa joka oli kuin paikka josa kotini sijaitsi. Minulla oli tunne että pitäisi asettaa tähti niin että kukaan ei sitä havaitse tai ota minulta ja olin menossa talon ovea kohti, mutta uni loppui enkä sitten tiennyt, minne tähti meni tai missä silloin olin, valkoinen kallio oli takanani ja edessä hiekkamaa, sen pitkän talon edessä.</p><p><br /></p><p>Kirjoitan varmuuden vuoksi, kun uni oli erittäin erikoinen, enkä ole mikään unien selittäjä, vaikka niitä tulee joskus nähtyä sellaisia, että jää mieleen. Missähän päin maailmaa on sellainen rautainen daavidin tähti, sen suuruus oli käsiväli, jos käsivarret ojossa pidän sen sakaroista kiinni ja pidän tähteä ilmassa edessäni. Jotenkin olin hulissani ja siksi kirjoitan muistiin nyt illan suussa. Neljän kynttilän ilta. <br /></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-77400289348155697052023-12-06T13:16:00.005+01:002023-12-06T13:20:16.037+01:00FB ystäville 6.12. 2023<p> <span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x1lliihq x1s928wv xhkezso x1gmr53x x1cpjm7i x1fgarty x1943h6x xudqn12 x3x7a5m x6prxxf xvq8zen xo1l8bm xzsf02u x1yc453h" dir="auto">Raamatussa
on erikoinen maininta jo Mooseksen kirjojen viimeisimmissä luvuissa:
että kansojen rajat määräytyvät israelilaisten luvun mukaan. Siis
jollain tavalla maapallon heimojen asuttautumiseen vaikuttaa
tapahtumat, joilla Luoja siirtelee israelilaisia maan äären kaikille
kulmille ja kuten on luvannut pitkien aikakausien päästä jälleen
alkuperäiseen valinta-alueeseen Kanaanin maahan Välimeren, Punaisen
meren, Suolameren rajoittamiin mannerkohtiin ja Jordanin <span><a tabindex="-1"></a></span>joen
vesistön alueelle. Mitä meidän aikakauteemme tulee, vesistöjen
tilanne koko maailmassa on katastrofaalisen vaarallinen juomaveden
laadun ja saatavuuden suhteen ja vaatii nykyajan tekniikkaa elvyttää
juomavedet ja hallita maapallon vesiä ja merenpintojakin jo.</span></p><p><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x1lliihq x1s928wv xhkezso x1gmr53x x1cpjm7i x1fgarty x1943h6x xudqn12 x3x7a5m x6prxxf xvq8zen xo1l8bm xzsf02u x1yc453h" dir="auto"> Jos
ajattelee meitä suomalaisia, saimme hyvin järvi ja jokipitoisen maan
jossa kasvaa itsestään kaikki ruoho, ja metsä- vaikka varsinaisesti en
käsitä, mitä erityishyvää meissä olisi. että tällainen
elämänolosuhteiden armo meille sitten lankesi. Tietysti on sitä talvea ,
mutta me suomalaiset pidämme talvesta ja lumikin on veden olomuoto.
Tärkeä on hoitaa näitä oman valtion luonnonolosuhteita siten, että
seuraavat sukupolvet eivät kärsi tästä sukupolvesta ja sen erehdyksistä.</span></p><p><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x1lliihq x1s928wv xhkezso x1gmr53x x1cpjm7i x1fgarty x1943h6x xudqn12 x3x7a5m x6prxxf xvq8zen xo1l8bm xzsf02u x1yc453h" dir="auto"> Mitä Israelin itsenäisyystaisteluihin tulee tänään luin ensimmäisen
kerran asiasta Negevin Prikaati vuosina 1946- 1948. Edelleen on samaa
sotaa Negevistä- autiomaasta, jonka asuttamiseen ja istuttamiseen,
vesiolosuhteiden elvyttämiseen Israel on erityisesti erikoistunut .
Negev on temppelin tuhon jälkeen päässyt autioitumaan ja autiomaat
ovatkin monien uskontojen alueen, varsinkin islamin alueiden
hämmästyttävän huolestuttava tunnusmerkki- Juudan uskonnossa on maan
elvytys hedelmää tuottavaksi olennainen asia. Raamattu puhuu paljon
kasvikuntaa koskevaa asiaa. Aabrahamista mainittiin, että hän istutti
puun. Se taisi olla niin harvinainen asia alkuluomisen historiassa. </span></p><p><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x1lliihq x1s928wv xhkezso x1gmr53x x1cpjm7i x1fgarty x1943h6x xudqn12 x3x7a5m x6prxxf xvq8zen xo1l8bm xzsf02u x1yc453h" dir="auto"> Yleensä erehdytäänkin sanomaan että " kyllä Jumala sitten istuttaa ne
kaikki, mistä puhuu" ja "Messias itse tekee Temppelin kun tulee jos
tulee " - Sana jo opetti, mitä Jumala haluaa: valmista puulautaa
rakennuksiin, jotka sitten ihminen kokoaa ohjeen mukaan, joten puita
täytyy ensin istuttaa, että niistä saa sitä tiettyä lautaa. UT selvitti
paljon Temppeli-asiaa- siihen perustuu suomalainenkin seurakuntausko
ja moni käytännön toimenpide tässä maailmassa. Siunattu suomalainen
seurakunta! </span></p><p><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x1lliihq x1s928wv xhkezso x1gmr53x x1cpjm7i x1fgarty x1943h6x xudqn12 x3x7a5m x6prxxf xvq8zen xo1l8bm xzsf02u x1yc453h" dir="auto"> Negev annettiin aluksi Juudan ja Simeonin sukukunnilla
ja Obadja kertoo lisää paluumuuttajista. Valon ja Pimeyden taistelu on
aina olemassa kun tappavan kuivaa erämaata muutetaan ihmisiä
hengissäpitäviksi puutarhoiksi ja metsiksi ja asutuksiksi:</span></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-45782064658463005132023-12-06T12:29:00.004+01:002023-12-06T12:45:42.689+01:00Negevin Historiasta, Juudan ja Simonin sukukunta-alueesta <p> Negevin prikaatin muistomerkki rakennettiin 1976-1968 aikoihin ja vihittiin 1968 yleisön nähtäväksi.</p><p><a href="https://www.tripadvisor.com/Attraction_Review-g297741-d7330749-Reviews-Monument_to_the_Negev_Brigade-Beersheba_Southern_District.html#/media-atf/7330749/?albumid=-160&type=0&category=-160">https://www.tripadvisor.com/Attraction_Review-g297741-d7330749-Reviews-Monument_to_the_Negev_Brigade-Beersheba_Southern_District.html#/media-atf/7330749/?albumid=-160&type=0&category=-160</a></p><p> </p><p>Negev on Israelin Etelämaa, Ensimmisen kerran olen mennyt Negevin alueelle Juudean vuorilla sijainneen kibbutsin kuorma-autolla, kun suomalinen työryhmämme Kirjat Anavim-nimisestä Juudean kylästä sai kiertomatkan etelä-Israeliin. Gevimin kibbutsissa oli suomalaisia töissä ja kävimme heitä tapaamassa. </p><p>Tänään luin erästä vanhaa sanomalehteä, jonka olin saanut RamatGanilaiselta ystävältä ja siinä lehden aiheena oli Hanukka-aika. Yksi artikkeli kertoo eräästä surullisesta Hanukkajuhlan päivästä vuodelta 1948. Negevin prikaatista menetti henkensä yli 300 sotilasta. Aluksi siitä päivästä muistutti kum,pu, jonka päälle rakennettiin kaksi korkeaa patsasta kuvaamaan Hanukkajuhlan kahta kynttilää, päivää jolloin oli sytytetty kaksi kynttilää. <br /></p><p> Etsin tästä enemmän tietoa ja löysin Negevin prikaatin muistoksi rakennetun suuren muistomerkkialueen ja rakennelman vuodelta 1968 (Dani Caravan). tästä on valokuvia internetissä ylläolevassa linkissä. </p><p>Mitä lisätietoa on Negevin taisteluista 1947-1948? </p><p><a href="https://www.jewishvirtuallibrary.org/the-negev-and-the-south-may-1948">https://www.jewishvirtuallibrary.org/the-negev-and-the-south-may-1948</a></p><p> </p><p>(Muuten, en ole ollut tietoinen tästä muistomerkkirakennelmasta ennen tätä päivää). 6.12. 2023 Suomen 106. itsenäisyyspäivä. <br /></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-55117114638064110952023-11-29T17:20:00.002+01:002023-11-29T17:20:44.675+01:00Surullinen tieto Israelista: Gazaan siepattu vauva ei ole selvinnyt hengissä luovutukseen asti Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-35867636042466435562023-11-28T23:00:00.005+01:002023-11-28T23:26:29.667+01:00JP 28.11. 2023 tiistai-iltana, Kislev 15. (53.päivä kidnappauksista) <p> </p><p>Israel has confirmed the identities of the 10 hostages that were
released Tuesday evening, after 52 days of being held captive by Hamas
in the Gaza Strip. The group is made up of mainly elderly hostages and
certain family members.</p><section class="fake-br-for-article-body"></section><p>An additional two Thai citizens were released by Hamas on Tuesday.</p><p><a href="https://www.jpost.com/arab-israeli-conflict/gaza-news/article-775503">https://www.jpost.com/arab-israeli-conflict/gaza-news/article-775503 </a></p><p><a href="https://news.walla.co.il/item/3625343">https://news.walla.co.il/item/3625343 </a><br /></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-25541429503855476262023-11-28T22:54:00.006+01:002023-11-28T22:54:30.051+01:00Hesarista luen 22:48 Ruotsin aikaa, että 10 israelilaista on palautettu ja 2 muutakin knsallisuutta olevaa , Israel luovutti 30 palestiinalaisvankia. <p>Tulittauon ensimmäinen lisäpäivä on tänään alun neljän tulitaukopäivän toivottuna jatkona. Toivottavasti päivä kerrallaan tulitaukoa voidaan jatkaa. Aseitten vaimeneminenon jokaisen sielun lepoa, ainakin luulisin niin.Perheille, Lapsille varinkin ja äideille rauha on kallisarvoista. <br /></p><div class="live-article-post-timestamp-container list-highlight padding-x-16"><time class="label-live-timestamp">21:00</time></div><h3 class="article-subtitle-20 margin-bottom-16 padding-x-16"><span>Qatar: Hamas vapautti kymmenen panttivankia, Israel kertoo vapautettuja olevan 12 </span></h3><p class="article-body margin-bottom-24 padding-x-16"><span>Qatar kertoi tiistai-iltana, että terroristijärjestö Hamas on vapauttanut kymmenen israelilaista panttivankia Gazan alueelta. </span></p><p class="article-body margin-bottom-24 padding-x-16"><span>Joukossa on yksi Itävallan kansalainen, kaksi argentiinalaista ja filippiiniläinen, Qatarin ulkoministeriön tiedottaja </span><span class="article-strong">Majed al-Ansari</span><span> kertoo viestipalvelu X:ssä. </span></p><p class="article-body margin-bottom-24 padding-x-16"><span>Al-Ansarin
mukaan Israel vapautti 30 palestiinalaisvankia tulitauon ehtojen
mukaisesti. Al-Ansarin mukaan panttivangit ja vangit on luovutettu
Punaisen Ristin kansainväliselle komitealle. </span></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-87279576379933588112023-11-26T18:56:00.003+01:002023-11-26T18:56:32.904+01:00Suomalainen Hesarimme kertoo panttivankien vaihdosta seuraavaa. Kolmaskin erä on saapunut vapauteen, Toda LaEel!<div class="picture-with-caption__caption picture-with-caption__caption--default-full"><p class="article-picture-caption">Punaisen Ristin bussi kuljetti Hamasin vapauttamia panttivankeja Gazasta kohti Egyptin rajaa. <wbr></wbr><span class="article-picture-byline">Kuva: Mohammed Abed / AFP
</span></p></div><a class="ab-test-byline" href="https://www.hs.fi/haku/?query=STT%E2%80%93AFP"><div class="article-byline margin-x-16 margin-bottom-4" itemprop="author" itemscope="" itemtype="https://schema.org/Person"><span>STT–AFP</span></div></a><div class="timestamp-label margin-x-16 margin-bottom-16"><time datetime="2023-11-26T19:40:00.000+02:00" itemprop="datePublished">19:40</time></div><section class="article-body ab-test-article-body width-full"><p class="article-body margin-bottom-24 padding-x-16"><b><span class="article-leadin">Neljätoista</span></b><span><b>
israelilaista panttivankia</b> ja <b>kolme ulkomaalaista </b>luovutettiin
sunnuntaina Gazassa Punaiselle Ristille. Israelin armeija kertoi asiasta
järjestöltä saamansa tiedon perusteella, ja </span><a class="article-genericlink" href="https://www.bbc.com/news/live/world-middle-east-67527098?ns_mchannel=social&ns_source=twitter&ns_campaign=bbc_live&ns_linkname=656368c987855b2dac7d24bd%26Hamas%20confirms%20hostages%20handed%20over%20to%20the%20Red%20Cross%262023-11-26T15%3A51%3A45.482Z&ns_fee=0&pinned_post_locator=urn:asset:7ce0becd-31a7-4a56-86b5-f05e83792121&pinned_post_asset_id=656368c987855b2dac7d24bd&pinned_post_type=share">BBC:n</a><span> mukaan myös äärijärjestö Hamas vahvisti panttivankien luovuttamisen.</span></p><p class="article-body margin-bottom-24 padding-x-16"><span>Israel kertoi alkuillasta 13 panttivangin palanneen takaisin Israelin alueelle ja neljän olevan matkalla Egyptiin.</span></p><p class="article-body margin-bottom-24 padding-x-16"><span><b>Israelin
odotettiin vapauttavan vastineeksi 39 palestiinalaisvankia </b>vielä
sunnuntain aikana, kertoivat hallinnon edustajat Egyptissä ja Qatarissa.
Kyseessä on <b>kolmas</b> Hamasin ja Israelin välinen <b>vanginvaihto osapuolten
aselevon aikana.</b></span></p><p class="article-body margin-bottom-24 padding-x-16"><span>Hamasin
mukaan vapautettujen joukossa olisi <b>13 israelilaista, kolme
thaimaalaista ja yksi venäläinen</b>, BBC kertoi. Israelilaismedian mukaan
yksi vapautetuista olisi Venäjän ja Israelin kaksoiskansalainen, mikä
voi selittää vaihtelevan tiedon vapautettujen israelilaisten määrästä.</span></p><p class="article-body margin-bottom-24 padding-x-16"><span>Panttivankien
vaihdosta sovittiin osana perjantaina alkanutta aselepoa, jonka on
määrä kestää neljä päivää. Hamasin odotetaan vapauttavan tänä aikana 50
panttivangeistaan ja Israelin 150 palestiinalaisvankia. Aselevon aikana
myös toimitetaan kipeästi kaivattua humanitaarista apua Gazaan.</span></p><p class="article-body margin-bottom-24 padding-x-16"><span>Hamas
hyökkäsi lokakuun alussa Israeliin ja otti iskun yhteydessä
panttivankeja. Tämän jälkeen Israel aloitti laajan hyökkäyksen Gazaan,
minkä aikana se on tehnyt alueelle muun muassa lukuisia ilmaiskuja.</span></p><p class="article-body margin-bottom-24 padding-x-16"><span>Israelin pääministeri </span><a class="article-personlink" href="https://www.hs.fi/haku/?query=Benjamin%20Netanjahu">Benjamin Netanjahu</a><span>
vieraili sunnuntaina Gazassa ensi kertaa Hamasin hyökkäyksen jälkeen.
Israelilaissotilaille puhunut Netanjahu sanoi Israelin jatkavan
”voittoon saakka”.</span></p><p class="article-body margin-bottom-24 padding-x-16"><span class="article-leadin">Lauantainen </span><span>panttivankien
luovutus viivästyi useilla tunneilla Hamasin ilmoitettua lykkäävänsä
panttivankien luovutusta, kunnes Israel noudattaisi sovittuja ehtoja.
Israel kiisti rikkoneensa ehtoja. Hamasin mukaan kiistakapulana olivat
humanitaarisen avun pääsy Gazan kaistan pohjoisosaan ja vapautettavien
vankien valintakriteerit.</span></p><p class="article-body margin-bottom-24 padding-x-16"><span>Asiasta neuvotteluita välittäneen Qatarin mukaan ongelmat saatiin kuitenkin ratkaistua.</span></p><p class="article-body margin-bottom-24 padding-x-16"><span>Hamas
vapautti lauantaina illalla 13 israelilaispanttivankia sekä useita
Gazassa pidettyjä muiden maiden kansalaisia. Joukossa oli myös
kaksoiskansalaisia. Israelin asevoimat kertoi myöhemmin kyseisen
panttivankiryhmän saapuneen Israeliin.</span></p><p class="article-body margin-bottom-24 padding-x-16"><span>Israel puolestaan kertoi sunnuntaina alkuyöstä vapauttaneensa aseleposopimuksen mukaisesti 39 palestiinalaisvankia.</span></p><p class="article-body margin-bottom-24 padding-x-16"><span>Ensimmäiset
vangit vapautettiin perjantaina. Tuolloin Hamas vapautti 13
israelilaista ja 11 muiden maiden kansalaista. Israel vapautti
tuolloinkin vastineeksi 39 palestiinalaisvankia.</span></p><p class="article-body margin-bottom-24 padding-x-16"><span class="article-leadin">Kaikkiaan</span><span>
61 rekkaa toimitti lauantaina avustustarvikkeita Gazan kaistan
pohjoisosaan, kertoo YK. Avustuskuljetuksien kyydissä oli ainakin
lääkintätarvikkeita, ruokaa ja vettä.</span></p><p class="article-body margin-bottom-24 padding-x-16"><span>Gazan suurimpaan sairaalaan al-Shifaan toimitettiin YK:n humanitaarisen avun toimiston OCHA:n </span><a class="article-genericlink" href="https://www.unocha.org/publications/report/occupied-palestinian-territory/more-aid-delivered-gaza-second-day-humanitarian-pause-enarhe">lausunnon</a><span> mukaan 11 ambulanssia sekä muita ajoneuvoja, joiden on määrä avustaa evakuoinneissa.</span></p><p class="article-body margin-bottom-24 padding-x-16"><span>OCHA:n
mukaan lisäksi 200 rekkaa lähetettiin Gazan kaistalle Israelin
Nitzanasta. Gazaan myös vietiin lauantaina 129 000 litraa polttoainetta.</span></p><p class="article-body margin-bottom-24 padding-x-16"><span>OCHA painotti, että humanitaarista apua voidaan lähettää sitä enemmän, mitä pidempään aselepo kestää.</span></p></section><p> </p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-54748066788644366532023-11-26T18:42:00.006+01:002023-11-26T18:43:05.378+01:00Raamatunjakeita 25.11. 2023<p> Aukaisin Raamatun yösydännä eilen kuultuani iloiset uutiset israelilaiskidnapattujen kahden osan paluusta kotimaahan ja otin Raamatun hyllystä ja avasin sen. Eteen tuli sivu 812 ja siitä alkoivat jakeet Jesaja 44: 25- 28. </p><p>Kun luin sitä tuli mieleen: tämähän on kuin tämän päivän sanomaa ihan suoraan taivaasta Taivaan Isän sanoja:</p><p><i>"Minä olen se, joka sanon syvyydelle:"Kuivu; Minä kuivutan sinun virtasi!"</i></p><p><i> </i></p><p>Siis: Kuten Mooseksen aikana, Kuten Joosuan ja Elian ja Elisan aikakautena , vedet pysähtyvät roukkioksi, pohjan ikuiset kivet tulevat esiin ja pohja tulee kuljettavaksi tieksi! </p><p>Kirjan luku oli muutenkin kasvikunnan ja fysikaalisen olevaisuuden puolella:</p><p> Iloitkaa te taivaat, sillä Herra sen tekee; riemuitkaa , te maan syvyydet, puhjetkaa riemuun te vuoret, ynnä <b>metsä </b>ja <b>kaikki sen puut</b>; sillä Herra lunastaa Jaakobin, kirkastaa itsensä Israelissa..<br /></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-582496990642522902023-11-25T22:41:00.001+01:002023-11-25T22:41:21.455+01:00OSNABRUCK 1300 luvulla <p><a href="https://www.jewishvirtuallibrary.org/osnabrueck"> https://www.jewishvirtuallibrary.org/osnabrueck</a></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-14306257848100240012023-11-25T11:02:00.004+01:002023-11-25T21:57:57.736+01:00OSNABRÛCK ja Holokaustiaika <p><a href="https://library.fes.de/libalt/journals/swetsfulltext/18641600.pdf"> https://library.fes.de/libalt/journals/swetsfulltext/18641600.pdf</a></p><p>OSNABRUCK </p><p><b>Victims, Perpetrators and Bystanders1 in a<br />German Town: The Jews of Osnabrück Before,<br />During and After the Third Reich</b><br />History, Memory and Sources<br />Studies of Jews in early twentieth-century Germany have become<br />legion, especially over the years covering the Third Reich.<br />Indeed, nearly seven decades after the Nazis seized power, virtu-<br />ally every aspect of their history has received the most detailed<br />attention, not just at a national level but also at a local and indi-<br />vidual level. This detailed research has filtered through to the<br />English language historiography so that some of the best work in<br />English has used local or regional case studies, above all that of<br />Eric Johnson and Robert Gellately, which focused upon the<br />examples of Krefeld and Würzburg respectively. 2<br />The town of Osnabrück, in western Lower Saxony, provides a<br />good example of the detail with which the history of all aspects of<br />the Third Reich has received attention. It also offers a good case<br />study of the history of a German town before, during and after<br />the Nazis, because it mirrored other medium-sized settlements<br />in Germany in its population size and composition and in its<br />economic, social and political development. In 1929 the town<br />numbered 93,800 inhabitants, making it the fifty-second largest<br />settlement in Germany out of a list of ninety-two with over<br />50,000 provided by the German statistical office.3 By 1949<br />Osnabrück had become the forty-sixth largest settlement in the<br />Federal Republic, with 97,745 residents, out of a list of 427 with<br />over 10,000. 4<br />In ethnic terms the town counted a population structure not<br />untypical of others of its size. It housed a small Jewish popula-</p><p><br /><b>Panikos Panayi<br />European History Quarterly Copyright © 2003 SAGE Publications, London, Thousand<br />Oaks, CA and New Delhi, Vol. 33(4), 451–492.<br />[0265-6914(200310)33:4;451–492;040011]</b><br />tion when the Nazis seized power, resembling the size of Jewish<br />communities outside the big cities, counting just 435 in 1933, or<br />0.45 per cent of the population of the town, as well as an even<br />smaller Romany grouping. These minorities would virtually<br />disappear by 1945. In their place came a far larger number of<br />foreign workers and prisoners of war from Poland, Russia, the<br />Ukraine, France, Holland and Belgium, a small percentage of<br />whom would remain in the town after 1945. Once hostilities<br />ceased there followed several thousand German refugees who<br />came mostly from parts of Eastern Germany ceded to Poland.<br />Economically, the main activities of Osnabrück included<br />textile production, metallurgy and engineering. During the<br />course of the Nazi period and, especially, during the war, it<br />became, like most other German towns and cities, a centre of<br />arms production, which explained the severity of the bombing it<br />experienced. The postwar years involved a rebuilding of the old<br />industries. In political terms, Osnabrück followed the pattern of<br />other urban settlements in Germany between 1929 and 1949 with<br />the Nazis becoming the largest party by 1933. At the end of the<br />war the town went through the Allied (in this case British)-led<br />democratization process which characterized the whole of West<br />Germany, with the population rejecting its former Nazi alle-<br />giances. 5<br />The historiography of the town before, during and after the<br />Nazis reveals that local enthusiasts have studied virtually all<br />aspects of its history. Scholars and students at the University,<br />above all those working with the Professor of Modern History,<br />Klaus J. Bade, have deeply involved themselves in this process.<br />The first major published studies of the period covering the Third<br />Reich appeared in the 1960s, when Karl Kühling wrote two<br />books on the subject, dealing with the years 1925–45.6 More<br />recently, another local historian, Wido Spratte, has published<br />two books focusing upon the social history of the town, more<br />specifically the effects of bombing and the situation of<br />Osnabrück during the postwar dislocation which followed the<br />bombing and British takeover. 7 Subsequently, a study of the post-<br />war refugees who moved to the town has appeared, edited from<br />the Institut für Migrationsforschung und Interkulturelle Studien<br />at the University.8<br />This last volume indicates a further development which has<br />taken place in the historiography of Osnabrück: the increasing<br />452 European History Quarterly Vol. 33 No. 4<br />focus upon specific subject areas and groups. This partly results<br />from the efforts of the local historical journal, the Osnabrücker<br />Mitteilungen, edited by the director of the archive, Gerd Stein-<br />wascher, which has published focused scholarly articles on the<br />Nazi period and its aftermath for several decades. Steinwascher<br />has also compiled one of the most important volumes on the town<br />and the surrounding administrative district during the Third<br />Reich, consisting of the reports produced by the local Gestapo<br />between 1933 and 1939.9<br />The present article evolves from a microhistory of Osnabrück<br />between 1929 and 1949, examining the experiences of all ethnic<br />groups in the town, both majorities and minorities. The approach<br />is that of Alltagsgeschichte, or the history of everyday life, a form<br />of German social history which involves piecing together the<br />experiences of ordinary people, usually at the local level, to build<br />a broader picture and to get to grips with ‘real life’.10 This<br />approach has become particularly important in the study of Nazi<br />Germany, 11 so that the historiography of Osnabrück discussed<br />above has its reflection in virtually every German town and city<br />and of individual population groups and experiences within<br />them.<br />Reconstructing the history of everyday life in Osnabrück dur-<br />ing the years under consideration has involved the use of a wide<br />variety of sources in the town archive, as well as in archives in<br />Münster, Hannover, Freiburg and London which held informa-<br />tion relevant to the project. In addition, it makes use of twenty-six<br />interviews involving thirty-three people, together with a variety of<br />local newspapers which came and went with the changing<br />regimes from Weimar to Nazism to occupation by British forces.<br />Three phases perfectly sum up the experiences of German<br />Jewry in the years between 1933 and 1945. In chronological<br />order Jews faced loss of civil rights, expulsion and extermina-<br />tion. 12 From a community remaining, in many ways, distinct<br />from mainstream German society because of its ethnic and eco-<br />nomic differences, precisely the reasons why the Nazis and their<br />anti-Semitic predecessors had singled out the group, Jews virtu-<br />ally disappeared from German towns by the early stages of the<br />Second World War as a result of emigration, deportation and<br />murder.<br />Our concern lies with the realities of the deprivation of civil<br />rights, deportation and extermination for both German Jews and<br />Panayi, Jews in Osnabrück 453<br />gentiles in Osnabrück. While the Jews in this town consisted of<br />‘victims’, bystanders made up much of the German population.<br />In the case of Osnabrück, trials carried out after the Second<br />World War had ended revealed that only a few locals consisted of<br />‘Hitler’s willing executioners’. 13 In fact, many of those responsi-<br />ble for the deportations did not even come from Osnabrück.<br />Interviews of residents in the town during our period also reveal<br />the presence of individuals prepared to stand up to Nazi thugs by<br />ignoring their orders and laws. Clearly, the interviewing process<br />did not discover any perpetrators because such people do not<br />traditionally make themselves available for discussions with<br />historians.<br />The present article fits into an enormous historiographical<br />tradition, which has encompassed virtually all aspects of the life<br />of German Jewry in the years l 933–45. On the one hand we have<br />monumental studies examining the national picture. 14 On the<br />other, virtually every Jewish community of any size has had its<br />history written in the period 1933–45, usually by a local enthusi-<br />ast or enthusiasts who have often produced empirical studies of<br />the highest quality, although on other occasions outsiders, includ-<br />ing Americans, have written such works. In many cases the<br />history of the Nazi period forms part of longer-term accounts of<br />Jews in particular locations. 15<br />From our own perspective, Marion Kaplan has produced a<br />major study which looks at the reality of everyday life for Jews in<br />Nazi Germany based upon a wide range of primary and second-<br />ary sources. 16 The title of her book, Between Dignity and Despair,<br />represents the reality of Jewish life in Nazi Germany. Jews did<br />not simply experience suffering, but also attempted to ignore the<br />all-embracing racism and the threat of deportation and emigra-<br />tion surrounding individuals and to live life with some dignity<br />and normality. The existence of published and unpublished<br />accounts of German Jews under the Third Reich have allowed<br />the reconstruction of reality under the Nazis,17 as has interview-<br />ing.18<br />The Jews of Osnabrück have received considerable attention<br />from local historians, which eases the reconstruction of their lives<br />in the years 1929–49. The survival of official documentation also<br />facilitates this process. Similarly, the history of Osnabrück Jewry<br />in the Nazi period remains fresh in the minds of people who lived<br />in the town at the time. The sample of people interviewed nearly<br />454 European History Quarterly Vol. 33 No. 4<br />all had some memory of the local Jews, often revealing their<br />abhorrence at the treatment of this ethnic minority in their midst.<br />The Germans interviewed included several bystanders, although<br />they might more accurately merit the description of innocents<br />because of their age.<br />The published material provides much information on the<br />evolution of Osnabrück Jewry. The earliest significant work con-<br />sists of a brief account covering the whole history of the local<br />community commemorating the reopening of the synagogue in<br />1969.19 There then followed another brief, unpublished, account<br />by K. Brenner, held in the local archive, covering the whole his-<br />tory of the community. 20 The first significant and detailed<br />account of the community, by Karl Kühling, which moves from<br />the medieval period to ‘The Great Death’, appeared in 1983, a<br />standard competent political and social history of the type pro-<br />duced by this scholar. 21 The year 1988 saw the appearance of a<br />book focusing on the Nazi period by Junk and Sellmeyer. This<br />will remain the standard work on the subject and represents one<br />of the best studies on a local German Jewish community under<br />the Nazis because of the meticulous detail and thorough research<br />involved. In an appendix, the authors have provided details of<br />the fate of every Jew living in the town at the start of the Nazi<br />period. The volume reappeared in 1989 and 2000. 22 Perhaps<br />because of the rigour of this volume, relatively little has appeared<br />on Osnabrück Jewry since 1988, with the exception of an article<br />jointly authored by Martina Sellmeyer (now Krause) and<br />Michael Gander.23 More importantly, Osnabrück’s most signifi-<br />cant Jewish son, and one of the major artists of the Holocaust,<br />Felix Nussbaum, has had a large book written about him. 24<br />The chronology of the above volumes strikes us and confirms<br />the silence about the Holocaust, which existed in Germany in the<br />early postwar decades. By the time the volume by Junk and<br />Sellmeyer had appeared at the end of the 1980s, discussion about<br />the murder of German Jewry, as well as research into the theme,<br />had become mainstream. This reflects the centrality of the<br />memory of the Holocaust in postwar German national con-<br />sciousness on both a national and civic level.25 The town square<br />in Osnabrück has two plaques which commemorate the victims<br />of the Nazis. One of these lists the Jews deported from the town<br />while the other contains the names of Romanies who suffered the<br />same fate.<br />Panayi, Jews in Osnabrück 455<br />The availability of both published and unpublished material on<br />the fate of Osnabrück Jewry allows us to reconstruct its history<br />from the 1920s until the 1940s. While the original Jewish com-<br />munity seems to have almost completely disappeared by the end<br />of the Second World War, a rebirth of Osnabrück Jewry occurred<br />almost immediately, as a result of the return of a small number of<br />survivors and the presence of some Polish and Yugoslav Jews<br />imported as foreign workers and prisoners of war respectively<br />between 1939 and 1945. We can contextualize the history of<br />Osnabrück Jewry in the years 1929–49 against the background of<br />the national picture. The survival of much archival evidence as<br />well as the memory of Jews by many gentiles allows us to take a<br />twin approach. In the first place, we can outline the fate of the<br />victims, Osnabrück Jewry, against the background of the rise of<br />anti-Semitism. Secondly, we can examine the views and actions<br />of Germans. These consisted of perpetrators, who carried out the<br />deportations, and bystanders, who felt they could do nothing,<br />usually because of their age.<br />Osnabrück Jewry before 1929<br />The history of Osnabrück Jewry until the end of the Weimar<br />Republic reflects that of German Jewry elsewhere. This involved<br />medieval settlement, persecution and expulsion, resettlement at<br />some time in the early modern or modern period, and emancipa-<br />tion and movement into the local business élites during the nine-<br />teenth century. A medieval community existed from the start of<br />the fourteenth century until the beginning of the fifteenth, when<br />it faced expulsion. Consequently, between about 1431 and 1800<br />Osnabrück and the areas around it remained Judenrein,26 there-<br />fore resembling similar sized settlements elsewhere in Germany,<br />with an early modern history without Jews. 27 The development of<br />the modern community in Osnabrück began in the early nine-<br />teenth century against the background of the emancipation of the<br />Jews taking place throughout Germany. By 1809 the town acted<br />as home to at least ten Jews. Full emancipation did not occur in<br />Hanover (where Osnabrück lay) until 1850, much later than in<br />many other German provinces. By 1871 a total of 138 Jews lived<br />in the town, increasing to 397 by 1900, when they made up 0.8<br />per cent of the total population. 28 The growth of the Jewish<br />456 European History Quarterly Vol. 33 No. 4<br />population in Osnabrück meant, as elsewhere, the development<br />of a predominantly middle-class community, over-represented in<br />the professions and in trade and commerce. 29<br />During the first three decades of the twentieth century,<br />German Jewry reached its zenith. While anti-Semitism remained<br />a potent force, both before and during the Weimar Republic,<br />people of Jewish faith had become central figures in the eco-<br />nomic, cultural and political establishment in the new regime<br />established at the end of the First World War. Although the eco-<br />nomic crisis affected them, they remained a section of the popu-<br />lation over-represented at the higher echelons of German society<br />and overwhelmingly concentrated in urban areas, particularly the<br />big cities. Their middle-class status also meant that they had an<br />older age structure than the rest of the population.30<br />An examination of Osnabrück Jewry in the early part of the<br />twentieth century reveals similar patterns to the national picture.<br />One of the main differences consists of the small size of the local<br />population, although, as 1,600 synagogue communities existed in<br />the country as a whole, living outside the bigger populations of<br />Berlin, Frankfurt, Breslau and Munich also represented normal-<br />ity for Jews in the three decades before the Nazis came to power.<br />The size of Osnabrück Jewry would determine some aspects<br />of its development, although the general picture after 1933<br />remained similar to that in other parts of Germany. The year<br />1906 represented an important one in the evolution of modern<br />Osnabrück Jewry because of the opening of the synagogue in<br />Rolandstraße, which the SA would symbolically destroy on 9<br />November 1938. 31<br />Following the national pattern, Osnabrück Jewry witnessed<br />an increase in numbers during the first three decades of the<br />twentieth century, as Table 1 indicates. While the size of Osna-<br />brück Jewry differs in scale and proportion of population from<br />the larger communities, 32 the evolution of this size mirrors the<br />national pattern. The declining proportion would reflect the<br />middle-class status of the local Jews, meaning lower birth rates,<br />exogamy, and, after 1925, migration to other locations.<br />The occupational patterns of Osnabrück Jewry reflect the<br />national picture, with an overwhelming middle-class community<br />which had moved into commercial occupations during the eman-<br />cipation era. Two lists of members of the Jewish community<br />in the Osnabrück Staatsarchiv33 suggest that hardly any of the<br />Panayi, Jews in Osnabrück 457<br />Jewish community involved themselves in any other than middle-<br />class occupations by the 1920s. The figures for 1923 (see Table<br />2) reveal the overwhelmingly bourgeois pattern. Four years later<br />the pattern remains the same (see Table 3). The figures from both<br />tables reveal that Osnabrück Jewry found itself highly concen-<br />trated in the commercial sector, with the largest occupational<br />group consisting broadly of businessmen. Unlike other locations<br />in Germany, Jews made relatively limited inroads into the pro-<br />fessions, with few doctors or lawyers. The presence of just one<br />person involved in the arts points to the status of Osnabrück as a<br />cultural backwater compared with Berlin or some of the other<br />major cities where Jews had a profound impact on the arts. The<br />information available also concentrates on male occupations.<br />Those in Table 2 exclusively so. The list of Jewish parishioners<br />for 1927 also lists women and children. The overwhelming<br />majority of the women simply attract the description of ‘wife’.<br />The two exceptions consist of a managing clerk, Johanna<br />Blumenfeld, of Markt 18, and a doctor, Sophie Prag, of<br />Wesereschstraße 22.<br />As local anti-Semites would emphasize, and as Tables 1–3<br />suggest, Osnabrück Jewry played a large role in local retailing,<br />particularly the ownership of department stores, concentrated in<br />Grosse Straße, the main shopping street in the town. In 1927, at<br />458 European History Quarterly Vol. 33 No. 4<br />Table 1<br />Growth of the Jewish Community of Osnabrück, 1880–1933<br />Total Jewish Jewish percentage<br />Year population population of population<br />1880 33,000 394 1.20<br />1885 36,000 398 1.10<br />1890 40,000 423 1.05<br />1895 45,000 408 0.90<br />1900 51,000 397 0.80<br />1905 60,000 474 0.80<br />1910 66,000 399 0.60<br />1925 90,000 454 0.50<br />1933 95,000 435 0.45<br />Source: Peter Junk and Martina Sellmeyer, Stationen auf dem Weg nach Ausch-<br />witz: Entrechtung, Vertreibung, Vernichtung: Juden in Osnabrück, third<br />edition (Osnabrück 2000), 11.<br />the age of 23, the artist Felix Nussbaum still lived with his father,<br />the businessman Philip Nussbaum, in the family villa in Schloss-<br />straße. Philip ran an ironware business with his cousin Simon<br />Coessels. The success of the business allowed Philip to build the<br />residence in Schlossstraße in 1922. 34<br />The files listing the occupations of Osnabrück Jews also give<br />information on their residential patterns, pointing to a concentra-<br />tion in the city centre and reflecting the national pattern with<br />at least two thirds of German Jewry ‘living in sophisticated,<br />upper-middle class districts’ of cities. 35 In the case of Osnabrück,<br />the main area of residence lay around the palace, as the list of<br />synagogue members from 1927 indicates. Johanisstraße repre-<br />Panayi, Jews in Osnabrück 459<br />Table 2<br />Occupations of Osnabrück Jews in 1923<br />Occupation Number of Jews involved<br />Barber 1<br />Lawyer 3<br />Opera director 1<br />Businessman 47<br />Railway assistant 1<br />Cattle and horse dealers 18<br />Managing clerk 1<br />Factory owner 1<br />Furniture dealer 1<br />General agent 1<br />Credit broker 1<br />Dentist 1<br />Butcher 2<br />Auctioneer 1<br />Pensioner 1<br />Bookkeeper 1<br />Shoe shop owner 4<br />Hat factory owner 1<br />Shopkeeper 3<br />Saddle maker 1<br />Teacher 1<br />Antique dealer 1<br />Factory manager 1<br />Engineer 1<br />Decorator 1<br />Source: NSO Dep-3b-IV-2170.<br />sented a particularly popular street. Jews remained largely absent<br />from the working-class areas of Sutthausen or Schinckel. 36<br />The list of synagogue members from 1927 also provides<br />information on the family structure of Osnabrück Jewry. In all,<br />165 family units existed, many of them with several children,<br />although the information also suggests the presence of numerous<br />households with just one person, often a widow. While we cannot<br />provide an exact age structure for Osnabrück Jewry, we can<br />build a picture of the size of households. As Table 4 indicates, the<br />local community had a typically bourgeois family structure. Out<br />of 165 units, fifty-eight lived on their own, consisting of one third<br />of the total. These would include both widows and widowers<br />together with younger people. Of the eighty-four family units,<br />making up half of the total, the most common consist of either<br />one or two children, far outnumbering those with three or more<br />children. At the end of the Weimar Republic, German and<br />Osnabrück Jewry therefore consisted of a mature middle-class<br />460 European History Quarterly Vol. 33 No. 4<br />Table 3<br />Occupations of Osnabrück Jews in 1927<br />Occupation Number of Jews involved<br />Banker 1<br />Horse and cattle dealers 10<br />Businessmen 65<br />Factory owner 1<br />Managing clerk 3<br />Auctioneer 1<br />Precentor 1<br />Student 4<br />Lawyer 2<br />Rabbi 1<br />Pensioner 1<br />Doctor 2<br />Butcher 1<br />Railway assistant 1<br />Teacher 1<br />Business manager 1<br />Stage director 1<br />Business assistant 1<br />Source: NSO Dep-3b-IV-2169.<br />community, distinct in terms of its occupational structure, its<br />residence patterns and its family structure.<br />In addition, the existence of distinct ethnic organizations,<br />partly developed as a reaction against anti-Semitism and partly<br />evolving for religious reasons, also helped to distinguish Jews<br />from their German neighbours. While the Jewish community of<br />Osnabrück may have divided into Orthodox, Reform and Con-<br />servative, its size prevented the evolution of separate services.<br />Individual families chose the extent to which they practised and<br />adhered to their religion and its rituals, including attendance of<br />services. The synagogue also had a school attached to it. This<br />played an important role in the maintenance of Jewish identifica-<br />tion. The local community had evolved all manner of secular<br />organizations during the course of the emancipation process and<br />these increased in number under the Weimar Republic, partly as<br />a reaction against rising anti-Semitism. During the nineteenth<br />century several welfare bodies had emerged, including one con-<br />cerned with women. The Association for Jewish Literature and<br />Culture existed from 1913. The fact that the Osnabrücker Tennis<br />Association did not allow Jews as members led to the establish-<br />ment of the Jewish Tennis Association. Similarly, the expulsion<br />of Jewish members from the Osnabrück Sports Association in<br />1924 led to the foundation of the Jewish Sports Association. In<br />addition, a series of youth organizations also existed in Osna-<br />brück. However, we would be wrong to view Jewish society as<br />completely distinct from the rest of the population in the town.<br />Panayi, Jews in Osnabrück 461<br />Table 4<br />Size of Jewish Households in Osnabrück in 1927<br />Size of household Number of cases<br />1 person 58<br />2 people 20<br />3 people 2<br />4 people 1<br />Couple or one parent with 1 child 28<br />Couple or one parent with 2 children 35<br />Couple or one parent with 3 children 15<br />Couple or one parent with 4 children 3<br />Couple or one parent with 5 children 3<br />Source: NSO Dep-3b-IV-2169.<br />Jews played a major role in the local economy, while some of the<br />minority became members of the numerous Vereine in the town<br />and had predominantly gentile friends. 37<br />Anti-Semitism During the Weimar Republic<br />‘Anti-Semitism was endemic to Weimar Germany’ 38 and its<br />manifestations countless. At a time of crisis in the form of the<br />economic depression and the consequences of defeat in 1918,<br />Jews became the scapegoats for all of Germany’s ills for those<br />who could not delve deep enough into the real causes of the<br />country’s problems. At the start of the Weimar Republic there<br />existed 400 völkisch organizations together with 700 anti-Semitic<br />journals,39 while all manner of organizations had begun boy-<br />cotting Jews by the early 1920s. One of the most potent mani-<br />festations of the hatred of the Jews, connected especially with the<br />rise of the Nazis, consisted of violence, especially the desecration<br />of synagogues and Jewish cemeteries. The Nazis and their anti-<br />Semitic ideas increasingly impacted upon the national conscious-<br />ness after 1929 as the party made its electoral breakthroughs.<br />Attacks upon Jews, and their synagogues and cemeteries,<br />became everyday occurrences. 40<br />In Osnabrück, the small size of the Jewish minority meant that<br />it could offer less resistance than the bigger communities in the<br />larger cities. It appears that both the synagogue and the cemetery<br />faced desecration in 1927. 41 Just before Christmas 1928, the<br />NSDAP launched a campaign against the purchasing of goods<br />from Jewish shops, which involved the distribution of leaflets,<br />one of which carried a picture of the way in which Jewish shops<br />had allegedly taken over the central area of Osnabrück over the<br />previous half century. It declared: ‘Whoever gives his money to<br />Jews, strikes himself with his own fists’. The leaflet asked: ‘In<br />fifty years time will the productive German live in backhouses<br />and cellars?’ Other leaflets called for a demonstration against<br />department stores. 42<br />In the last years of the Weimar Republic Jews still had power<br />to defend themselves, which the Third Reich would take away.<br />Following a pattern established at the end of the nineteenth<br />century by the Zentralverein deutscher Staatsbürger jüdischen<br />Glaubens, an Osnabrück businessman, Ischel Schleimer took out<br />462 European History Quarterly Vol. 33 No. 4<br />legal action against Dr Marxer, the local Nazi leader, and his<br />publisher, Wilhelm Hildebrandt, for libelling him and other<br />Jewish businessmen. He won the case resulting in a fine of 220<br />Reichsmarks for Marxer and twenty for Hildebrandt.43<br />Although the Nazis may have continued their anti-Semitic<br />activity between 1929 and 1933 in Osnabrück, the Stadtwächter,<br />a local anti-Semitic group led by a quack doctor, Heinrich<br />Schierbaum, became equally responsible for the spread of hatred<br />of the Jews. Anti-Semitism represented a core theme in the<br />propaganda of the group. It did not develop the racial sophistica-<br />tion of the Nazis, although similar racial ideas certainly surfaced,<br />but focused, instead, upon the issues which concerned the local<br />lower middle classes such as the financial power of the Jews,<br />which would have played a large role in the spread of popular<br />hostility towards this minority in the town. For instance, the front<br />page of its eponymous newspaper, the Stadtwächter, of 9 June<br />1929 carried the following headline: ‘Germany in the Paws of<br />International Capital. Pensioners in Need at a Time of Public<br />Extravagance’. While not focusing upon the Jews, but rather<br />upon the consequences of the Treaty of Versailles for German<br />family income, the use of the phrase ‘international capital’<br />carried a particular meaning. A few weeks later the newspaper<br />became more overt in its anti-Semitism, carrying an article which<br />linked Jews with venereal disease amongst Germans. 44 Even<br />more startling, pointing to the direction which the Stadtwächter<br />would take, a text box appeared on 25 August, reading as fol-<br />lows: ‘Warning! Every Christian who takes even a penny to a Jew<br />is a traitor to his religion and his people. He strengthens the<br />power of the brutal Jewish slave holder.’ Underneath in bold<br />letters followed the words ‘Middle Classes! Middle Classes!’ In<br />December 1929 the Stadtwächter, imitating the NSDAP cam-<br />paign of the previous year, chose to run with the festive theme of<br />‘Christian Christmas — Jewish Profit’. One article returned to<br />biblical themes, declaring:<br />It is a true Christian duty to buy the symbols of love and the celebration of<br />Christ’s birth from Christians. Otherwise Christmas has lost its meaning<br />and nobody has the slightest right to call themselves a Christian or even a<br />German . . .<br />For the last time: Keep Jewish greed towards Christmas at bay. At least shop<br />from Christians at Christmas.45<br />Another article came with an illustration of a stereotyped Jew<br />Panayi, Jews in Osnabrück 463<br />hanging the Stadtwächter and the leader of the local NSDAP,<br />Dr Marxer, on his Christmas tree as festive decorations. 46 In<br />electioneering during the summer of 1930 the newspaper turned<br />to another classic anti-Semitic stereotype of linking Jews with<br />left-wing politics and the SPD. An article on ‘Jews in German<br />Politics’ pointed their influence from Karl Marx to Walther<br />Rathenau,47 while another front-page headline ran: ‘German<br />Workers, Open Your Eyes!’ A subtitle to the article which fol-<br />lowed wrote of ‘Social Democracy, the Guards of Jewish<br />Capital’.48 More menacingly, another piece carried the title: ‘The<br />Jewish Question and its Solution’. It ran:<br />The Jewish question has never had as much urgency as it does today. It has<br />always been a problem throughout the centuries, which needed to be solved but<br />the situation in all states was still to a large extent bearable. But now the Jewish<br />question violently demands a solution in republican chaos . . .<br />As the Jews have brought the whole of the Reich into disorder the Jewish<br />question will be solved. The solution will not be comfortable for the Jews.49<br />Actually measuring the influence of such writing on the local<br />Jewish community proves difficult, but it would clearly have<br />made them more conspicuous to those who had not thought<br />about the position of this minority within the town. However,<br />while documentary evidence does not survive to allow us to break<br />down the readership of the Stadtwächter, we can assume that it<br />was, to some extent, preaching to the converted, i.e. small shop-<br />keepers, who felt threatened by the presence of Jewish depart-<br />ment stores, a constituency to which the Nazis appealed.<br />But the Stadtwächter did not have everything its own way as<br />far as the spread of anti-Semitism is concerned. A newspaper<br />appeared in February 1930 to oppose the organization. Although<br />it lasted for just two editions, a piece in the second under the title<br />of ‘The Germans and the Jews’ concluded, in a rather ambiguous<br />fashion:<br />We are of the opinion that it is very important for us Germans to learn from the<br />Jews how to stick together, how to become harmonious and how to become<br />enterprising, daring business people. If we better mastered these virtues the<br />struggle against the Jews would not be necessary. If we mastered these virtues<br />we would have won the struggle against the Jews. It is enough that we are<br />Germans, that we consider ourselves as Germans and conduct ourselves in a<br />German manner. 50<br />464 European History Quarterly Vol. 33 No. 4<br />The Elimination of the Jews<br />The anti-Semitic manifestations of the final years of the Weimar<br />Republic simply prepared the way for the more dramatic actions<br />which the Nazis would take once they seized control of the state.<br />Germans now had a regime which turned the clock back.<br />Initially, it simply went back to the middle of the eighteenth<br />century, the period before emancipation. However, with the<br />Kristallnacht pogrom of 1938, Germany returned to medieval<br />anti-Semitic barbarity. Once the Second World War broke out,<br />the Nazis began to move forward to methods of brutality unseen<br />in European history as their march into Poland and the Soviet<br />Union resulted in the introduction of factory killing.<br />The new regime acted against the Jews immediately using both<br />legislation and force, a combination which directed all aspects of<br />Nazi policy until the outbreak of the Second World War, when<br />all pretence to legality disappeared. Violence intensified in the<br />first few months of 1933. In Worms, for instance, ‘Jewish stores<br />were tear-gassed’ on 12 February, while, on 9 March, several<br />Jews were brutally beaten by contingents of the local SA. Similar<br />incidents occurred in the town throughout March. 51 In the Upper<br />Silesian town of Cosel, a group of Nazis fired shots into the<br />houses and businesses of Jews on 23 February. In Breslau, on 13<br />March, Jewish lawyers and judges ‘were dragged from court-<br />rooms while cases were being heard, and some of the unfortunate<br />victims were beaten’.52<br />Osnabrück does not appear to have experienced such incidents<br />in March but, like the rest of the country, it participated in<br />Boycott Day on 1 April, called by the new regime against Jewish<br />businesses on 28 March, with the aim of forcing out Jews for the<br />benefit of their rivals. Previous publicity, particularly in news-<br />papers, as well as in the form of posters outside Jewish shops, had<br />alerted local residents of the action before 1 April in settlements<br />of all sizes throughout Germany. 53<br />The Osnabrück press reported the events. Of 31 March we<br />learn:<br />The protest movement against Jewish businesses, lawyers and doctors began<br />yesterday afternoon in Osnabrück, as in many other cities. At 4 pm SA people<br />went to the businesses in question and erected display boards outside the<br />entrances. At the same time a large gang marched through the streets with<br />placards encouraging a boycott. No unforeseen events occurred. 54<br />Panayi, Jews in Osnabrück 465<br />On the day itself:<br />At 10 o’clock there appeared SA people in uniform outside the shops in<br />question carrying placards in their hands and placing them outside the shop<br />windows advising about the character of the boycott and its necessity as a<br />defence against the Jewish-Marxist foreign propaganda. In total 42 businesses<br />in the town were affected by these measures. At the same time various persons<br />who, despite the boycott, made purchases in the shops, had their pictures taken.<br />In the morning the pictures taken on Friday were already being displayed in<br />Kolkmeyer in Georgstrasse.<br />While these actions were being implemented by the SA the SS were taking<br />action against Jewish lawyers and doctors. Four man patrols appeared before<br />the consultation rooms and declared that the entrances were occupied . . .<br />During the course of the morning a number of Jewish businessmen, doctors<br />and lawyers were taken into protective custody and handed over to the politi-<br />cal police.55<br />But those arrested soon regained their liberty as the Nazi regime<br />did not use concentration camps for any length of time at this<br />stage in its history. Although some Germans displayed indigna-<br />tion at the actions of the new regime56 the activities of 1 April did<br />‘legitimise anti-Jewish measures in the economic field’, 57 with the<br />ultimate aim of eradicating the minority from economic life in<br />Germany.<br />The street actions went together with legislation against the<br />Jewish communities. The most significant measure at this early<br />stage of the new regime consisted of the Law for the Restoration<br />of the Professional Civil Service, which dismissed non-Aryans,<br />overwhelmingly Jews, from government — including academic<br />— employment. 58 This had a limited impact on Osnabrück Jewry<br />because, as we have seen, the overwhelming majority of the local<br />community worked as self-employed businessmen. Perhaps the<br />most important of the 400 laws introduced against the Jews were<br />the Nuremberg Laws, which forbade Germans from marrying or<br />having sexual relations with Jews, Gypsies or Negroes and<br />restricted citizenship to those with ‘German blood’.59 Those<br />people who had mixed German and Jewish ancestry could claim<br />citizenship depending on their level of Germanness. 60<br />Between 1933 and 1938 Jews in most towns in the Reich lived<br />a life which involved a level of stability, even though this meant<br />a deterioration in their economic position and their constant<br />victimization through propaganda, which could result in out-<br />breaks of violence against them. While they may have made the<br />best of their situations, the legislation introduced against them<br />466 European History Quarterly Vol. 33 No. 4<br />could have left them in no doubt about their position as pariahs<br />in the new German order. This reality meant that many Jews<br />attempted to challenge their legal position.<br />Jews also had no doubt about their new pariah status because<br />of the Nazi propaganda machine, which publicized their position<br />as such at both the national and local level. Book burning cam-<br />paigns, which singled out publications by Jewish authors, made<br />the status of the minority clear, as did copies of Der Stürmer,<br />available in every town and village. Similarly, the entire popula-<br />tion would have received reports about speeches made by Hitler<br />attacking Jews through the well developed newsreel and radio<br />broadcasts.61 Furthermore, numerous books appeared on the<br />position of the Jews.62<br />As well as these nationwide developments, local anti-Semitic<br />initiatives also emphasized the pariah status of the Jews, particu-<br />larly through the publication of newspaper articles and the<br />holding of rallies. While articles on the Jews did not appear on a<br />regular basis in the local press before November 1938, a daily<br />trawl through the Osnabrück newspapers reveals some pieces<br />attacking the Jews. Interestingly, anti-Semitism worked retro-<br />spectively even on a local level, as revealed in a piece in the<br />Osnabrücker Tageblatt from 23 July 1936 linking an outbreak of<br />theft in the town in 1769 with the arrival of ‘Begging Jews’. Two<br />years later, on 17 July 1938, the Neue Volksblätter published a<br />piece which appeared in the Völkische Beobachter the day before,<br />claiming to have discovered a paper revealing a Jewish plan to<br />take over Germany and published with the front page headline<br />of: ‘A Document of Jewish Hatred’.<br />Local anti-Semitic rallies must have proved more frightening<br />to the local Jewish community. For instance, ‘A Mass Rally on<br />the Jewish Question’63 took place on 20 August 1935, the local<br />manifestation of a 1935 anti-Semitic campaign, which culmi-<br />nated in the Nuremberg Laws in November.<br />Yesterday, on Tuesday evening there occurred in Osnabrück one of the most<br />enormous rallies that the city has ever seen. Between twenty-five and thirty<br />thousand comrades gathered at the Ledenhof which was surrounded by flags<br />with swastikas and lit up with floodlights in order to protest against Jewry’s<br />attacks upon National Socialist Germany.<br />As well as concentrating upon the international and national<br />power of the Jews, speakers at the meeting singled out local<br />Jewish residents for attention. 64 In the following month the<br />Panayi, Jews in Osnabrück 467<br />Osnabrücker Zeitung published an article with the title of ‘The<br />Jews Are Our Bad Luck’, describing the efforts of the local press<br />office to bring attention to the Jewish problem,65 while the<br />following January Pastor Grußendorf attacked Jews at an<br />overflowing meeting on the theme: ‘Is Christianity a Jewish<br />Religion?’ 66<br />The economic existence of Jews changed fundamentally as a<br />result of violence and measures passed in the first years of the<br />Nazi regime. Former doctors and lawyers found that they could<br />only make a living by turning to the pre-emancipation occupation<br />of itinerant peddling. Others found themselves in poverty and<br />consequently had to live off welfare benefits from the American<br />Joint Distribution Committee and Jüdische Winterhilfe.67 In<br />Osnabrück, those Jews who decided to stay managed to make a<br />living. Dr Fritz Lowenstein, for instance, continued to work as a<br />medical practitioner until 1936, while Dr Ernst Jacobson still<br />carried on as a lawyer until he committed suicide in October<br />1938 following the introduction of the ban on Jewish lawyers. 68<br />Despite pressure to persuade Germans to stop purchasing at<br />Jewish shops and also attempts to pass all businesses into Aryan<br />hands, many of the larger Jewish shops in Osnabrück survived<br />until November 1938, although they did not have the same level<br />of economic success as previously. 69 A police report for August<br />1935 mentioned an organized boycott which occurred. ‘People<br />who set foot in Jewish shops were photographed. The pictures<br />were displayed in public. Placards were placed outside Jewish<br />businesses with inscriptions such as: “Jewish Shop! Whoever<br />buys from here is a traitor to the people and will be publicly<br />denounced” ’. As the same report states, such actions had conse-<br />quences:<br />In the first place the boycott has had an impact on the clothing shop Alsberg<br />and Co. We are dealing with a concern which employs 151 people — including<br />eight non-Aryans. The business has today witnessed a fall of 70 per cent in its<br />daily takings and even more compared with the period before the boycott. The<br />owner has already informed the Regierungs Präsident in Osnabrück that he<br />cannot carry on running the business under these circumstances.70<br />In September 1935 we learn that:<br />The propaganda for the purpose of defence against the Jews reported in the<br />previous month has to a certain extent not failed in its aim. It is to be observed<br />that the majority of the population are avoiding Jewish shops. Several Jewish<br />468 European History Quarterly Vol. 33 No. 4<br />business owners have consequently been struggling with business difficulties<br />and some of them intend to sell their businesses. 71<br />Meanwhile, we also learn that around thirty members of the<br />community received financial support from the Jewish Winter-<br />hilfswerk by November 1935. 72<br />While the measures of the Nazis may have had a significant<br />impact upon the economic activities of German Jews even before<br />Kristallnacht, religious, social and economic life continued to pro-<br />ceed almost as normal. Or as normal as possible, set against the<br />background of daily persecution. Religious attendance rose in the<br />cases of some individuals and communities, who now regarded<br />God as the way to salvation. At the same time theatre, music, art,<br />film and sport continued, especially in some of the large Jewish<br />centres with well developed cultural activities. 73 The Jewish<br />organizations established before 1933, including the Central<br />Verein, continued to exist and still displayed some defiance.74<br />Local police reports in Osnabrück during the first few years of<br />the Third Reich also reveal Jewish social and religious activity in<br />the town, most of which centred upon the synagogue. Although<br />some of it simply consisted of a direct reaction against the<br />measures which the Nazis had implemented, much did not. On l<br />October 1934, the Osnabrück branch of the Cultural League<br />of German Jews held a meeting in the synagogue attended by<br />seventy-five people and addressed by Dr Singer from Berlin on<br />Judas Macabaeus with the help of a gramophone and a piano.75 In<br />January 1935 we learn of meetings held by the National League<br />of Jewish Frontline Soldiers together with another organized by<br />a Zionist group. The speaker at the latter, Dr Hans Capell from<br />Düsseldorf, suggested emigration to Palestine as the only future<br />for European Jews in view of the strength of anti-Semitism on the<br />continent. Meanwhile, ‘A Jewish religious teacher has estab-<br />lished a history circle in Osnabrück, which meets on a weekly<br />basis. Furthermore, the Cultural League of German Jews orga-<br />nized a chamber music evening.’ 76 In March meetings of every<br />conceivable activity with every aim in mind took place. On 3<br />March the Cultural League of German Jews held an illustrated<br />lecture on ‘Rembrandt’s Jewish Models’. Seven days later a<br />recital evening of German and Jewish poetry took place. On 21<br />March the local branch of the Central Verein held a meeting<br />attended by forty-five people on the ways to deal with the boy-<br />Panayi, Jews in Osnabrück 469<br />cott. Seventy people attended a Zionist meeting on 30 March<br />addressing the theme ‘Is There Enough Room in Palestine?’ 77<br />The activities pursued by the Osnabrück Jews in 1934 and<br />1935 point to the reality of everyday life. Some semblance of<br />normality continued as the cultural events indicate. Yet the<br />Zionist meeting indicates one possible means of salvation, while<br />the events organized by the Central Verein point to the need for<br />self defence. Osnabrück Jews, like their counterparts throughout<br />Germany, also reacted in several other ways to the crisis which<br />they faced. As we have seen, suicide represented one way out.<br />Although this phenomenon had been higher amongst Jews than<br />Gentiles even before the Nazi era, it ‘took on the character of<br />a mass phenomenon’ after 1933.78 An investigation into 230<br />suicides in Osnabrück between 1932 and 1942 revealed that<br />three Jews had taken their lives, making up 1.2 per cent of the<br />deaths when they constituted less than 0.5 per cent of the popu-<br />lation. 79<br />Many Jews in Osnabrück, particularly those who had Aryan<br />ancestors, challenged the laws introduced by the Nazis, as<br />revealed in several case files in the city archive. The muddled<br />nature of Nazi policy towards ‘Mischlinge’ encouraged such<br />challenges.80 However, such challenges did not always succeed.<br />For instance, Moritz Vogel failed in having his adopted son<br />Günther, born illegitimately to a Jewish mother in 1920, freed<br />from the clauses of the Nuremberg Laws, which meant that<br />Günther could not carry out labour service or progress to Uni-<br />versity. The decision by the Ministry of the Interior was made<br />after a medical examination and a reconstruction of Günther’s<br />family tree. The doctor who carried out the medical examination<br />commented:<br />Because of the good physical and personal disposition I have no hesitation in<br />recommending the request to enter into labour service. I would also like to<br />recommend the request to study at a German University. On the other hand I<br />have hesitations about the request for later entry into the civil service. In any<br />case from my own personal point of view despite the positive characteristics of<br />Günther Vogel I am not sympathetic to the idea that German girls and boys<br />may in future be taught by a half Jew.81<br />Similarly, a joint attempt by the siblings Karl-Heinz, Hildergard<br />and Elfriede Samel for release from the terms of the Nuremberg<br />Laws because of Aryan ancestry also resulted in failure following<br />a similarly thorough medical investigation. 82<br />470 European History Quarterly Vol. 33 No. 4<br />Some Jews simply ignored the Nazi’s legislation or actually<br />stood up to them, which would result in a prison sentence. For<br />instance, ‘On 23/7/35 a Jewess was arrested and taken into<br />custody for seven days for disturbing the peace. She insulted the<br />SA in the foulest way.’83 Two years later Siegmund Storch<br />received a prison sentence of one year and five months for<br />having sexual relationships with two women. 84<br />However, the most effective method of Jewish resistance to the<br />Nazis consisted of migration, a path which the Osnabrück Jews<br />in particular followed, largely due to the small size of the com-<br />munity, which meant that safety in numbers did not represent an<br />effective strategy. In the case of Osnabrück, movement did not<br />simply take place abroad, but also to other cities in Germany with<br />larger Jewish populations. This meant that Osnabrück Jewry had<br />shrunk dramatically by the time of Kristallnacht, in contrast to the<br />larger communities, which still largely existed because of the<br />greater original size. The Jewish population of Worms fell by 65<br />per cent (1,104 to 400) from 1933 to 1938,85 whereas the decline<br />in Munich was less than 30 per cent during the whole period, with<br />a numerical decline from 9,005 to 6,392. 86 About 150,000 of the<br />520,000 Jews living in Germany in 1933 had left the country by<br />the start of 1938.87 Peaks of emigration occurred at times of<br />greatest fear amongst the Jewish community such as the first<br />few months after the Nazi seizure of power and the immediate<br />aftermath of the passage of the Nuremberg Laws. 88<br />Index cards kept by the Gestapo, which survive in the<br />Niedersächsisches Staatsarchiv, allow the reconstruction of the<br />decline of Osnabrück Jewry before 1938, as well as a tabulation<br />of the destinations of individuals, as revealed in Tables 5 and 6.<br />The most striking fact about these statistics is that most emigra-<br />tion took place between November 1934 and October 1936. The<br />period between these two dates had seen the anti-Semitic cam-<br />paign of the summer of 1935 and the passage of the Nuremberg<br />Laws in November of that year, both of which clearly had an<br />impact. From their detailed researches on individual Jewish<br />residents of Osnabrück, Junk and Sellmeyer have divided the fate<br />of Jews according to their different geographical destinations as<br />indicated in Table 6, which confirms the picture in Table 5 of<br />most Jews escaping from Osnabrück but not necessarily, in the<br />longer run, surviving the Nazis if they moved to other German<br />towns or to Holland.<br />Panayi, Jews in Osnabrück 471<br />An examination of a few individuals will bring to life the<br />emigration statistics quoted in Table 6. The Katzmann family of<br />Möserstrasse 43, for instance, fell apart as a result of emigration.<br />The parents Herman and Paula still lived in Osnabrück at the<br />start of the war. The first son, Siegfried, born in 1912, moved to<br />Münster on 19 June 1933 and then further on to Basel on 10 June<br />1936. Their daughter Emmi, born in 1913, eventually migrated<br />to Palestine in March 1938, where she probably joined her<br />younger siblings Frietel and Liesel, who had already moved<br />there. Hete-Margret, born in 1919, went to Wartebach in 1936<br />and then on to Cologne.89 The Oppenheimer family experienced<br />a similar fate. The widow Emma moved to Cloppenburg in April<br />1935. She followed her eldest daughter, who initially moved to<br />Berlin in 1933 and then to Cloppenburg where she got married in<br />April 1934. Ingeborg Oppenheimer moved to Ludwigshaven in<br />1933, then returned to Osnabrück after a stay of six months,<br />before migrating to Bremen in May 1935. Siegfried Oppen-<br />heimer eventually moved to South Africa, while W. Oppen-<br />heimer went to Hengelo on 10 September 1935.90<br />Those Jews who still remained in Osnabrück in November<br />1938 would witness the first manifestation of the full rage of<br />Nazism. After the passage of the Nuremberg Laws in November<br />1935 Nazi anti-Semitism had experienced something of a lull<br />in the following two years, partly due to the desire not to alien-<br />ate international opinion during the 1936 Berlin Olympics.<br />However, by the end of 1937 and, more especially, the start of<br />472 European History Quarterly Vol. 33 No. 4<br />Table 5<br />Decline of the Size of Osnabrück Jewry<br />Date Number of synagogue members<br />1 January 1933 457<br />22 November 1934 403<br />1 October 1936 198<br />15 November 1937 186<br />26 October 1938 182<br />17 May 1939 119<br />15 February 1941 69<br />Source: Peter Junk and Martina Sellmeyer, Stationen auf dem Weg nach<br />Auschwitz Entrechtung, Vertreibung, Vernichtung: Juden in Osnabrück,<br />third edition (Osnabrück 2000), 73.<br />1938, this had changed, partly because, despite the official anti-<br />Semitism and the violence which had taken place, ‘Jews in<br />Germany at the end of 1937 were still relatively well off in eco-<br />nomic terms’.91 Nevertheless, the 50,000 Jewish businesses<br />which existed in Germany at the start of 1933 had declined to<br />Panayi, Jews in Osnabrück 473<br />Table 6<br />The Fate of Osnabrück Jewry<br />Remained in Osnabrück 106<br />Number who died in town 27<br />Number who committed suicide 2<br />Number murdered in Buchenwald in 1938 1<br />Number deported to Poland in 1938 and murdered there 4<br />Deported 66<br />Victims of euthanasia 1<br />Survived in Osnabrück 5<br />Migrated to other towns 189<br />Number who died there 5<br />Number who emigrated 82<br />Number deported 38<br />Fate unknown 64<br />Emigrated to Holland 83<br />Number who died in Holland 5<br />Number who committed suicide 1<br />Number who emigrated further 20<br />Number deported 40<br />Number who survived 11<br />Fate unknown 6<br />Emigrated to France 4<br />Number who emigrated further 3<br />Emigrated to Spain 3<br />Number who emigrated further 3<br />Emigrated to Shanghai 3<br />Number who emigrated further 3<br />Emigrated to Palestine 44<br />Emigrated to the USA 43<br />Emigrated to South America 17<br />Emigrated Austria 3<br />Emigrated to Sweden 4<br />Emigrated to Denmark 1<br />Emigrated to Italy 5<br />Emigrated to England 19<br />Source: Peter Junk and Martina Sellmeyer, Stationen auf dem Weg nach<br />Auschwitz: Entrechtung, Vertreibung, Vernichtung: Juden in Osnabrück,<br />third edition (Osnabrück 2000), 72–3.<br />9,000 by July 1938. This was still too many for the Nazi leader-<br />ship.92<br />The invasion of Austria and the subsequent Anschluss gave a<br />boost to violent as well as official anti-Semitism in 1938. We<br />need to recognize this year as a fateful one in the history of the<br />Third Reich, the year in which the Nazis became bolder on<br />the international stage with the annexation of both Austria<br />and the Sudetenland and also the year of appeasement. The<br />Anschluss had allowed anti-Semitism in that country, historically<br />as strong as in Germany, to bring forth resentments which had<br />boiled for decades to overflowing, resulting in the public humili-<br />ation of the most exalted Jews, as well as widespread violence<br />and property damage.93 These events gave momentum to the<br />regime, which introduced further measures during the summer<br />and autumn: banning Jews from practising as doctors and<br />lawyers; forcing them to take the name Israel for males and Sara<br />for females; and making it compulsory to have their passports<br />stamped with a ‘J’. 94<br />On 7 November Herschel Grynzpan, a Polish Jew, murdered<br />Ernst von Rath, an official at the German Embassy in Paris. The<br />Nazi press publicized this event and the party hierarchy, meeting<br />in Munich to commemorate the fifteenth anniversary of the failed<br />Beer Hall Putsch, communicated to local SA branches suggest-<br />ing that they attack Jewish property.95 This led to a nationwide<br />explosion of anti-Semitic violence on the night of 9–10 Nov-<br />ember, which resulted in the destruction of 7,500 shops and more<br />than 250 synagogues, as well as 236 deaths, affecting Jewish<br />communities throughout the country. 96<br />A series of sources allows us to reconstruct the lead-up to and<br />aftermath of the Kristallnacht in Osnabrück. Just before the<br />murder of Ernst von Rath the local newspapers had carried<br />stories about Jews. For instance, on 5 November the Neue Volks-<br />blätter, under the title of ‘Thousands of Jews Expelled over the<br />Border. Energetic Measures of the Slovakian Government —<br />Boycott Movement by the Population’. On 9 November the same<br />newspaper carried a story about the confiscation of weapons held<br />by Berlin Jews, linking this with the murder in Paris. The entire<br />front page of the following day devoted itself to the killing of von<br />Rath. It began ‘Passage of the Victim — March of Victory’.The<br />Neue Volksblätter of 11 November also carried as its main front<br />page headline: ‘Saturday Funeral Service for Ernst von Rath’.<br />474 European History Quarterly Vol. 33 No. 4<br />Meanwhile, the Osnabrücker Tagablatt had as its front page head-<br />line on 8 November: ‘Cowardly Jewish Murder Attempt. Attack<br />in the German Embassy in Paris — German Embassy Secretary<br />Severely Injured by Two Shots’.<br />As to the actual damage caused to Jewish property, the two<br />newspapers carried short stories. The Neue Volksblätter under the<br />headline of ‘Thus Answer The People. Justified Revolt in<br />Osnabrück’, ran a relatively short article, which began: ‘The sad<br />news from Paris that a young life full of hope had fallen victim to<br />a cowardly treacherous Jewish murder led to justified and<br />remarkable rage even in Osnabrück.’ It then described the<br />damage caused by rioters:<br />The inside of the Synagogue was destroyed and burnt out. The spontaneous<br />Jew hating demonstration then turned against the last Jewish businesses and<br />wholesale firms in Osnabrück. The shop windows were smashed and the goods<br />put in safe keeping. In the earliest hours of the morning the justifiably enraged<br />comrades gathered before the Jewish businesses in order to see how the goods<br />were taken to safety on lorries. 97<br />The report of the violence in the Osnabrücker Tageblatt provided<br />less rhetoric and more information on the damage caused by the<br />rioters.<br />The spontaneous anti-Jewish actions were initiated shortly after midnight with<br />the ‘smoking out’ of the synagogue in Rolandstrasse. A part of the interior<br />decorations and the pews were burnt. The Star of David was taken away from<br />the dome. Enormous placards indicating the status of the Jews as the enemy of<br />the world were placed before the synagogue. The demonstration then turned<br />against the still existing Jewish businesses, whose windows were destroyed:<br />shop and shop window display contents remained undisturbed, however. The<br />furious crowd also turned its attention against the homes of individual Jews.<br />The Jews still resident here were taken from their homes during the course of<br />the night and placed into protective custody; without causing them any injury;<br />women and children were obviously left in their homes. 98<br />The events of the night of 9–10 November represented the high<br />point of prewar Nazi anti-Semitism. They combined with other<br />official measures taken by the Nazis in an attempt to speed up the<br />persecution of the Jews and their eradication from the German<br />economy. The newspaper campaign which had begun at the start<br />of November continued for the rest of the month. The Neue<br />Volksblätter carried stories about the decision to eliminate Jews<br />from German economic life, 99 and one about the sentencing<br />of Hermann Behr to five years in prison for having a sexual<br />Panayi, Jews in Osnabrück 475<br />relationship with a German woman. 100 The Osnabrücker Tage-<br />blatt also carried the same economic headlines,101 as well as print-<br />ing stories about international opinion and the Jews. 102<br />As many as 30,000 German Jews faced arrest in the aftermath<br />of the pogrom. They found themselves taken to the concentration<br />camps in Dachau, Buchenwald and Sachsenhausen. Although<br />the surviving internees were released by the spring of 1939, up to<br />2,500 may have died within the camps due to a typhus epidemic<br />and mistreatment by their guards.103 Those who faced arrest<br />included Sigfried Heimbach, who was actually in Münster at the<br />time. His daughter, Irmgard, recalled: ‘The Gestapo knocked on<br />our door and wanted to know where my father was. My mother<br />had to give the address. He was put in jail in a really small prison<br />in a village. We travelled there and could take him food every<br />day.’ 104<br />As announced by Goebbels just after the pogrom, the other<br />major consequence of Kristallnacht consisted of the decision to<br />finally eliminate Jews from German economic life. His declara-<br />tion of 12 November compelled Jews to sell all their enterprises<br />and valuables. On the same day Göring ordered that all Jewish<br />business activity should cease from 1 January. 105 We can see the<br />confiscation of Jewish property through several surviving files in<br />the Niedersächsisches Staatsarchiv in Osnabrück. A list from 1<br />November indicates the existence of thirteen surviving Jewish<br />commercial establishments in the town. A report from 23 Dec-<br />ember indicates that virtually all of these no longer functioned by<br />then. For instance, ‘the garage concern Israel Stern, owner<br />widow Ida Stern, Seminarstrasse 31, has certainly not yet closed<br />down, but is practically standing still because no more cars are<br />parked there any more’. The owner was in the process of selling<br />the business. 106 A communication of 9 March 1939 provides<br />information on the following sale: ‘The warehouse of the firm<br />Samson David has been sold for RM77,000. Of this sum the<br />retail trade organization must pay RM27,000 and the firm<br />Nobbe RM50,000. RM67,000 of the entire price has been paid<br />up to now.’107 By the outbreak of the Second World War, the<br />local state, following the national pattern, had ‘aryanized’ virtu-<br />ally all business activity in Osnabrück. 108 On 2 March even the<br />land upon which the synagogue stood faced auction, accom-<br />panied by an article in the Neue Volksblätter declaring:<br />476 European History Quarterly Vol. 33 No. 4<br />With this decision was spoken the final decision about the centre of Osnabrück<br />Jewry. From the outside the temple served cultural purposes but in reality it<br />was the place where the Jews came together in order to discuss how they could<br />bring the German people under their bondage. 109<br />An examination of the businesses in Grosse Strasse, the main<br />shopping street, in the address book of Osnabrück for the years<br />1934–5 and 1938–9 indicates some of the changes which took<br />place in ownership during the Nazi years. Most notably, one of<br />the largest department stores in the town, at numbers 27–9 had<br />changed from Alsberg and Co. to Lengermann and Triesch-<br />mann.110<br />After November 1938, the Jews also faced expulsion from<br />schools and from the general welfare system and could not enter<br />some public spaces. Furthermore, they could no longer drive or<br />use university libraries and faced segregation. 111 A dramatic<br />increase therefore occurred in the level of Jewish emigration<br />away from Germany. Despite obstacles put up by the Nazis and<br />the reluctance of other states to accept Jews, about 115,000 left<br />in the final ten months of peace.112 As Table 5 indicates, sixty-<br />three people left Osnabrück in the six months after Kristallnacht,<br />leaving a community of just 119 by May 1939.<br />The outbreak of the Second World War meant a further deteri-<br />oration in the position of those Jews who remained in German<br />towns. In Osnabrück, the local newspapers continued to peddle<br />anti-Semitic propaganda in the opening years of the conflict,<br />against the background of the decision-making process which<br />would result in the deportation of German Jewry to death and<br />labour camps in Eastern Europe. The propaganda peaked in<br />August and September 1941, centring around an exhibition and<br />mass meeting on the theme of ‘The Enemy of the World’.113<br />Some normality continued in the everyday life of Jews, although<br />this remained confined within the boundaries set by the Nazis.<br />Irmgard Ohl still attended school in Münster until 1941, while<br />her father, who had previously worked as a railway employee,<br />found himself employed in a factory and then in stone-breaking.<br />She recalled the implementation of a curfew for Jews. ‘One had<br />to be at home by eight, by seven in the winter.’114<br />The deportation of Osnabrück Jewry to Eastern Europe<br />occurred in several stages, the main one on 13 December 1941.<br />Irmgard Ohl remembered that she and her parents received a<br />letter about a month beforehand informing them that they would<br />Panayi, Jews in Osnabrück 477<br />face transportation to Riga and that they could take 50 kilos of<br />luggage with them:<br />We were picked up by the Gestapo a few days beforehand and taken to the<br />elementary school in Pottgraben. The children were told that they had a few<br />days off school because the heating was busted. Straw was spread out in the<br />gym. We spent the night there. The next day we had to get on the train.<br />She eventually reached Riga three days later without her luggage<br />and worked in various camps during the war. When asked how<br />the Gestapo explained the events in Osnabrück, she replied: ‘To<br />labour service. But how, what for and wherefore didn’t really<br />exist.’ 115 The Osnabriick war chronicle, compiled at the time,<br />described the deportation of December in matter of fact terms:<br />In the whole of the Reich people have set about to expel the Jews, if they still<br />remain, beyond German borders and to send them to the eastern zones.<br />Osnabrück also got rid of its Jews today. At 9.30 today the transport started<br />moving out of the station with Riga as its destination. Only those who were<br />over sixty years old, or who were married to an Aryan person as well as those<br />who were sick, were allowed to remain.116<br />A total of thirty-four Osnabrück Jews left on this day, joined by<br />others from locations throughout the Regierungsbezirk, so that<br />205 people boarded the train.117 In July 1942 another transport<br />took 28 Osnabrück Jews to Theresienstadt. 118 Of those people<br />deported during the Second World War, thirty-five had died in<br />the Baltic states and twenty-seven in Theresienstadt, while five<br />had returned from Riga, together with four from Auschwitz and<br />Theresienstadt. 119 Arrests of people with Jewish origins con-<br />tinued until the end of 1944, as indicated by the example of Paul<br />Wiesenthal, a ‘half Jew’ sacked from his employment as a teacher<br />and forced to work in armaments production with the Teuton-<br />werk.120<br />Osnabrück Jewry had therefore virtually disappeared by 1945,<br />following the pattern in other German locations. Munich Jewry<br />had declined to just 430 at the end of the war, a total which<br />included those who had gone into hiding and those not con-<br />sidered full Jews. 121 Smaller towns lost their Jewish communities<br />altogether, as in the case of Worms by the end of 1942.122 The<br />fifty-three Jews who lived in the East Frisian settlement of<br />Dornum at the start of the Second World War had all dis-<br />appeared by March 1940 on their way to the Polish death<br />camps. 123 By the end of 1944 just 14,574 full Jews lived within<br />the German borders of 1937.124<br />478 European History Quarterly Vol. 33 No. 4<br />At the end of the war the number of Jews in Germany actually<br />began to increase. Releases from concentration camps meant that<br />about 50,000 lived within the territories of prewar borders,<br />although this had fallen to just 30,000 within a few weeks<br />because of high death rates.125 By 1947 the number of Jews in<br />Germany had actually grown to about 200,000, originating<br />mostly from Poland, which experienced serious anti-Semitic<br />pogroms. The Jews in Germany at the end of the war, particu-<br />larly those who had spent time in concentration camps, were<br />barely alive because of the physical and psychological trauma<br />from which they had emerged. 126<br />Although just a handful of Jews survived in Osnabrück, their<br />numbers increased in the early postwar years. By February 1946<br />a total of sixty-four lived in the city, consisting of thirty-one with<br />German nationality and thirty-three foreigners. 127 The second<br />figure received partial explanation by the presence of Jewish<br />prisoners of war amongst Yugoslavs held in a camp in Eversburg<br />during the conflict. 128 Those with German nationality included<br />Irmgard Ohl, who returned to Osnabrück with her mother in July<br />1945 and would subsequently marry a Christian.129 On 19<br />August the opening ceremony of the synagogue took place in<br />Rolandstrasse, which then held weekly services. 130<br />The history of Osnabrück Jewry from the end of the Weimar<br />Republic until the late 1940s therefore mirrors that of countless<br />Jewish communities throughout Germany, particularly those<br />which lived in medium-sized towns. To use the phrases of Junk<br />and Sellmeyer, they suffered as a result of loss of civil rights,<br />expulsion and extermination. Nevertheless, these phrases do not<br />account for every Osnabrück Jew, as many survived through<br />emigration. Unlike other locations, Jewry did not vanish forever<br />from the town as a result of the actions of the Nazis but survived,<br />albeit much smaller in size, to continue after the Second World<br />War.<br />Perpetrators<br />The Jewish victims disappeared as a result of the actions of<br />ardent Nazis and bureaucrats carrying out their jobs. Docu-<br />mentation from two trials which took place after the war allows a<br />reconstruction of the burning of the synagogue in 1938 and the<br />Panayi, Jews in Osnabrück 479<br />deportations to Eastern Europe. Both trials reveal the names of<br />those in the local Nazi hierarchy who ordered these actions to<br />take place. The evidence available would point to the efficiency<br />of the bureaucratic machine, and particularly the individuals<br />who controlled it, as central for the elimination of Osnabrück<br />Jewry. 131 While the local population may have been fully aware<br />of the disappearance of Jews from their midst, very few<br />Osnabrückers played a direct role in this process.<br />The trial of those involved in the burning of the synagogue<br />occurred in December 1949 and included most of the leading<br />figures in the Nazi hierarchy in Osnabrück, identified at the<br />scene of the action by local witnesses. The most surprising deci-<br />sion reached by the court concerned the Kreisleiter Münzer,<br />whom the jury accepted did not play a role in the burning and<br />may not even have had knowledge of the event. The main culprit<br />consisted of Erwin Kolkmeyer, Kreisleiter of central Osnabrück,<br />who, however, received a sentence of just ten months because<br />much of the evidence against him was rejected. Seven other men<br />received sentences of ten months or less for participating in the<br />Kristallnacht disturbances and their aftermath. 132<br />Between 1965 and 1967 an investigation took place into those<br />responsible for the deportation of Jews from Osnabrück, in con-<br />nection with the trial of Anton Weiß-Bollandt, head of the local<br />Gestapo. The investigation placed the blame on the shoulders of<br />Gestapo employees, who seem to have totalled no more than<br />forty-seven, covering the entire Regierungsbezirk during the<br />period 1938–45 and confirming the small numbers of people<br />actually needed for the enforcement of racial policy as revealed<br />by Gellately in his study of Düsseldorf. 133 To Gellately this<br />suggests the compliance of the local population in racial policy.<br />In the case of Osnabrück, it seems that the small number of Jews<br />dealt with by the Gestapo during the war, even including those<br />from the surrounding region, could have been managed by these<br />forty-seven people, although they would exclude people such as<br />train drivers. The investigation into Osnabrück provided more<br />information on the Jewish victims and their fate, as well as the<br />mechanics of deportation and its precise dates, than it did on the<br />perpetrators. Nevertheless, it concluded that nine individuals had<br />direct responsibility for the transportations. The two responsible<br />for Jewish matters had died by then. As to the others, the inves-<br />tigation concluded that they could not have had full knowledge of<br />480 European History Quarterly Vol. 33 No. 4<br />the fact that the deportees would die when they reached their final<br />destination. Section 2 of the Osnabrück Gestapo, responsible for<br />the ‘Control of Political Opponents’, had organized the deporta-<br />tions. The investigation interviewed twenty employees of the<br />Gestapo, together with fourteen of their victims. As in the case of<br />all such trials of former Nazis, most of those questioned did not<br />admit to having knowledge of the ethnic cleansing of the local<br />Jewish population, and none of them accepted responsibility.<br />Fritz Kicker, a criminal secretary and an SS leader, admitted to<br />knowing about the deportation which took place to Riga in<br />December 1941, but claimed that the Gestapo office had never<br />discussed this action. He also stated that he did not know about<br />the ultimate fate of those making the journey.134<br />In the case of Osnabrück the surviving evidence makes it<br />difficult to directly apportion blame for the deportation of the<br />local Jewish community to Eastern Europe. We cannot, for<br />instance, reconstruct and place personal responsibility in the way<br />that Christopher Browning has done. 135 The death of the two<br />Gestapo employees directly responsible for Jewish matters<br />allowed their Gestapo colleagues to place the blame on them.<br />Neither does it seem, from the surviving evidence on the local<br />Gestapo, that the local administration contained ‘zealots and<br />vulgarians’.136 The individuals who most clearly deserve this<br />attribute consist of the Kreisleiters, Münzer and Kolkmeyer, who<br />clearly played a large role in Kristallnacht, even participating<br />personally in the riots against the synagogue (according to wit-<br />nesses in the trial which took place in December 1949). A lack of<br />credible evidence allowed them to escape with lenient sentences.<br />However, these two individuals did represent the most fanatical<br />of Nazis in Osnabrück, playing a large role in the organization<br />and propaganda machinery of the local state.<br />Bystanders<br />According to Hilberg, ‘In the course of the onslaught on Euro-<br />pean Jewry, some people in the non-Jewish population helped<br />their Jewish neighbours, many more did or obtained something at<br />the expense of the Jews, and countless others watched what had<br />come to pass.’ 137 Other scholars who have focused more directly<br />upon Germany have recognized different levels of compliance<br />Panayi, Jews in Osnabrück 481<br />and varying reactions at different stages of the anti-Semitic<br />campaign and ethnic cleansing within Germany. 138 As the case of<br />Osnabrück has revealed, the local population played a role in the<br />campaigns which took place, either by not buying at Jewish shops<br />or by attending some of the local rallies. If 25,000 people really<br />did turn up at the meeting held in August 1935, this would have<br />meant a high level of local participation even if they came from<br />throughout the Regierungsbezirk. Others clearly benefited from<br />the sale of Jewish businesses. On the other hand, some indi-<br />viduals ignored the wishes of the Nazis and continued to pur-<br />chase at Jewish shops as long as they survived.<br />The researches of Kershaw, Bankier and Gellately suggest<br />limited resistance to Nazi anti-Semitic policies.139 Bankier, who<br />points out that it ‘was much easier to conform than to swim<br />against the stream’ also states that, although ‘in general the<br />public recognized the necessity of some solution to the Jewish<br />problem, large sectors found the form of persecution abhor-<br />rent’. 140 Thus, for instance, after Kristallnacht: ‘All sections of the<br />population reacted with deep shock’, confirmed by Kershaw in<br />his study of Bavaria. 141 Nevertheless, this negative reaction did<br />not go as far as to manifest itself in public hostility towards the<br />regime, especially after the Germans had seen what the regime<br />could do to its enemies. When moving on to the Second World<br />War, Bankier claims that the majority of Germans were openly<br />hostile to Jews and that they knew of the deportations, especially<br />in small communities where ‘people do not just vanish un-<br />noticed’.142 Kershaw concludes that most Germans did not care<br />about the fate of the Jews in the war, although they probably<br />knew about what had happened to them.143 Gellately, who also<br />devotes much attention to informers, concludes that knowledge<br />of what was happening ‘got through in bits and pieces’. 144<br />How does the population of Osnabrück fit into these patterns?<br />The lack of archival material of the type used by Kershaw and<br />Gellately, makes our task difficult. Few police reports survive<br />after 1936, as in the case of Bavaria, and we certainly do not have<br />the extant Gestapo files from Düsseldorf and Würzburg used by<br />Gellately. However, cards kept by the local Gestapo do survive.<br />A sample of eighty revealed two individuals dealt with by the<br />secret police for matters relating to the persecution of the Jews.<br />For instance, during the peak of anti-Semitism in the summer of<br />1935, Pastor Johannes Bornschein held a sermon in which he<br />482 European History Quarterly Vol. 33 No. 4<br />declared: ‘The Jews, yes we can relate to them as we wish. The<br />Jews are the chosen people of the Lord.’ He does not seem to<br />have paid any penalty for this. 145 On the other hand, Paul<br />Gerhardus was ‘warned in the severest of terms’ in March 1939<br />for describing the ‘action against the Jews’ as ‘vulgar’. 146 Clearly,<br />informers must have given information on both of these indi-<br />viduals.<br />Due to the absence of extant documentary evidence, interviews<br />carried out in 2000 and 2001 represent another way of gauging<br />reaction to anti-Semitic policies. These present problems, above<br />all the time lag. More importantly, the sample proves proble-<br />matic. Jew haters would not wish to speak about their views in<br />the Federal Republic, which has made anti-Semitism illegal. In<br />addition, all of those interviewed were either adolescents or<br />children for much of the regime, so we cannot really expect them<br />to have carried out heroic acts. As bystanders, their views do<br />confirm the ideas of Bankier, Kershaw and Gellately. Most were<br />disgusted by Kristallnacht, although some felt the need to stare at<br />the synagogue. As a mostly middle-class sample, many had<br />Jewish friends or acquaintances, and knew of their persecution<br />and often their fate. Some of them carried out some small acts of<br />resistance.<br />The interviewees either brought up the subject of the Jews<br />themselves or were directly asked about them. The most vivid<br />memories concern Kristallnacht, which remained fixed for several<br />people, most notably Maria Grün, born in 1922:<br />We found out about it at very close quarters because we lived in Arndtstraße.<br />There was a crossroads, Rolandstraße, in which a very big synagogue stood<br />. . . My mother woke us in the night and said children come now the synagogue<br />is burning. It was an unbelievable atmosphere . . . In front of the synagogue sat<br />the synagogue director and all who belonged to it in one corner and we all knew<br />that they were to be taken away, we all knew it more or less. It was terrible<br />. . . Today people say we really all should have defended the Jews. If my<br />mother had said something — but she had a family — she would have been<br />taken away instantly. She naturally did not say anything she was deeply<br />affected like all of us but we were not prepared for martyrdom. I don’t know if<br />we all failed there. In any case it was very bad.147<br />The younger Karl Mols, born in 1930, remembered making his<br />way to school the morning after Kristallnacht.<br />I was in the school year, that was my second year at school, where I had a long<br />school journey. One morning — I still really remember very exactly — we were<br />Panayi, Jews in Osnabrück 483<br />going through the shopping streets of Osnabrück to school, my friend and I,<br />and we saw how the Jewish businessmen were destroyed and plundered . . .<br />We were terrified and did not know what had happened but there were<br />people who whispered and explained what they had experienced. We also heard<br />that and we also then soon learnt that the Synagogue had been set alight. That<br />did not lie on our way to school but on the way back we passed by because we<br />wanted to know what had happened and it was really terrible.148<br />Günther Adel, meanwhile, claimed that he had been at the syna-<br />gogue the night it burnt down and remembers a man from the SA<br />or SS climbing on to the roof and throwing the star of David<br />down.149<br />All interviewees knew of the persecution of the Jews and were<br />aware of their disappearance or their emigration, especially if<br />they had connections with them. Werner Fischer, for instance,<br />recalled the fate of several of his Jewish friends and the fate of the<br />Jewish friends of his parents.150 Similarly Heinrich and Elisabeth<br />Wand spoke of Jews whom they knew simply not being there<br />anymore. 151 All of these interviewees, together with Günther<br />Adel, had a clear awareness of the disappearance of the Jews.<br />A couple of interviewees did help Jews in a small way. Hilde<br />Scholl, for instance, born in 1920, had two interesting stories to<br />tell:<br />My mother and I were travelling with the tram and on one seat sat a Jew. One<br />could tell. And in front me stood such an SA man, so clothed in brown and the<br />woman said to him: ‘Sit yourself down on this empty seat’. He said to her: ‘You<br />can’t expect me to sit next to a Jew!’ And what did I do there? I sat down there.<br />Because I felt sorry for the Jew. That really didn’t have anything to do with<br />politics. It only made me sorry because he said that.<br />She also recalled:<br />Once my friend and I wanted to buy a swimming costume. That was that, that<br />one shouldn’t buy from Jews. And in the window of the shop that is now<br />Lengermann, lay a swimming costume that she wanted. I then said to her:<br />‘Then let’s just go in. Then you can buy it.’ The big shop was empty. Nobody<br />was inside. Then a salesman came and said to us, although we knew, that we<br />should not buy from him. ‘Yes’, said my friend, ‘we have also already heard<br />that, but I want to have the swimming costume’.152<br />These were fairly petty childish acts, which made little difference<br />to Nazi policy, but must represent everyday reality. Even less<br />significant would have been the actions of the mother of Cilly<br />Stein, who looked after the photo album of a Jewish woman<br />‘during the Second World War. 153<br />484 European History Quarterly Vol. 33 No. 4<br />The Typicality of Osnabrück<br />The history of Osnabrück Jewry therefore resembles the develop-<br />ment of Jewish communities in urban locations throughout<br />Germany between the 1920s and the 1940s, particularly those<br />focused upon smaller settlements. The example of Osnabrück<br />allows us to trace the rise of anti-Semitism, the emigration move-<br />ment, the deportations and the situation immediately after the<br />end of the war.<br />The town clearly contained perpetrators, as well as victims, but<br />the vast majority of the population consisted of bystanders. While<br />some of the middle-class interviewees had Jewish friends, the<br />majority of the population would have had little contact with<br />this minority other than when they used their shops, a pattern<br />reflected in the country as a whole. The local newspaper and<br />police reports suggest that a large percentage of the population<br />must have harboured anti-Semitic grudges, most obviously made<br />clear by the campaign which reached its peak in the summer of<br />1935. Similarly, while some individuals may have continued to<br />buy from Jewish shops, many would clearly not have done so.<br />When it comes to actual participation in anti-Semitic acts it<br />seems obvious that only a small percentage of people would have<br />involved themselves in Jew baiting or violence in 1933, 1935 or<br />1938. All of the evidence from Kristallnacht points to the fact that<br />a small number of local Nazis carried out the destruction. As<br />Kershaw and Bankier make clear, most of the population found<br />such acts intolerable, even though they may have sympathized<br />with milder forms of ant-Semitism.<br />It also seems obvious that the population of Osnabrück clearly<br />knew what was happening. Certainly before 1939 when the<br />propaganda meant that people could not get away from the fact<br />that the new regime hated the Jews. Similarly, responses to inter-<br />view questions also make it clear that local residents had a fairly<br />good idea that Jews were disappearing even though they may<br />well not have known what happened to them.<br />Osnabrück may differ from some of the larger Jewish com-<br />munities in the country because the small numbers meant that<br />people had more desire to get out, even if this just meant moving<br />to a larger Jewish community somewhere else in the country.<br />Nevertheless, the Jews here did not completely disappear as they<br />did from Worms, for example. A few survived at the end of the<br />Panayi, Jews in Osnabrück 485<br />war, partly helped by the presence of Yugoslav officers. Conse-<br />quently, unlike Worms, a community developed after 1945,<br />based on the one which existed before 1933.<br />Notes<br />I would like to thank the Alexander von Humboldt Foundation, the Leverhulme<br />Trust and the Arts and Humanities Research Board for funding the project on<br />‘Life and Death in a German Town: Majorities and Minorities in Osnabrück,<br />1929–1949’, upon which this article is based.<br />1. From Raul Hilberg, Perpetrators, Victims, Bystanders: The Jewish Cata-<br />strophe, 1933–1945 (London 1993).<br />2. Eric Johnson, The Nazi Terror: Gestapo, Jews and Ordinary Germans<br />(London 2000); Robert Gellately, The Gestapo and German Society (Oxford 1988).<br />3. Statistisches Jahrbuch deutscher Städte (Jena 1931), 11.<br />4. Statistisches Jahrbuch deutscher Gemeinden (Schwäbisch Gmünd 1949), 16.<br />5. Panikos Panayi, ‘Everyday Life in a German Town’, History Today, Vol.<br />52 (2002), 31–7.<br />6. The titles are: Osnabrück 1925–1933: Von der Republik bis zum Dritten Reich<br />(Osnabrück 1963), and Osnabrück 1933–1945: Stadt im dritten Reich, second edi-<br />tion (Osnabrück 1980).<br />7. The titles are: Im Anflug auf Osnabrück: Die Bombenangriffe, 1940–1945<br />(Osnabrück 1985), and Zwischen Trümmern: Osnabrück in den Jahren 1945 bis<br />1948 (Osnabrück 1990).<br />8. Klaus J. Bade, Hans-Bernd Meier and Bernhard Parisius, eds, Zeitzeugen<br />im Interview: Flüchtlinge und Vertriebene im Raum Osnabrück nach 1945 (Osna-<br />brück 1997).<br />9. Gerd Steinwascher, ed., Gestapo Osnabrück Meldet: Polizei und Regierungs-<br />berichte aus dem Regierungsbezirk Osnabrück aus den Jahren 1933 bis 1936 (Osna-<br />brück 1995).<br />10. For an introduction see: Alf Lüdtke, ed., The History of Everyday Life:<br />Reconstructing Historical Experiences and Ways of Life (Princeton 1995); and Geoff<br />Eley, ‘Labor History, Social History, Alltagsgeschichte: Experience, Culture, and<br />the Politics of the Everyday — a New Direction for German Social History?’,<br />Journal of Modern History, Vol. 61 (1989), 298–343.<br />11. See the discussion in Institut für Zeitgeschichte, ed., Alltagsgeschichte der<br />NS-Zeit: Neue Perspektive oder Trivialisierung? (Munich 1984).<br />12. From Peter Junk and Martina Sellmeyer, Stationen auf dem Weg nach<br />Auschwitz. Entrechtung, Vertreibung, Vernichtung: Juden in Osnabrück, third edition<br />(Osnabrück 2000).<br />13. Daniel John Goldhagen, Hitler’s Willing Executioners: Ordinary Germans<br />and the Holocaust (London 1996).<br />14. Recent examples include: Wolfgang Benz, ed., Die Juden in Deutschland:<br />Leben unter nationalsozialistischer Herrschaft (Munich 1993); Saul Friedlander,<br />Nazi Germany and the Jews: The Years of Persecution, 1933–39 (London 1997); and<br />Klaus P. Fischer, The History of an Obsession: German Judeophobia and the Holo-<br />caust (London 1998).<br />486 European History Quarterly Vol. 33 No. 4<br />15. Good local studies include: Dieter Goetz, Juden in Oldenburg, 1933–1938<br />(Oldenburg 1988); Henry Huttenbach, The Destruction of the Jewish Community of<br />Worms, 1933–1945: A Study of the Holocaust Experience in Germany (New York<br />1981). Broader studies with good essays on the Nazi period include: Hebert Reger<br />and Martin Tielke, eds, Frisia Judaica: Beiträge zur Geschichte der Juden in<br />Ostfriesland (Aurich 1988); and Christiane Heinemann, ed., Neunhundert Jahre<br />Geschichte der Juden in Hessen: Beiträge zum politischen, wirtschaftlichen und kul-<br />turellen Leben (Wiesbaden 1983).<br />16. Marion A. Kaplan, Between Dignity and Despair: Jewish Life in Nazi<br />Germany (Oxford 1998).<br />17. Two good accounts by children who escaped before the outbreak of the<br />Second World War are: Hannele Zürndorfer, The Ninth of November (London<br />1983); and Peter Gay, My Jewish Question: Growing up in Nazi Berlin (Yale 1998).<br />18. Those who have used them include: Junk and Sellmeyer, op. cit; and<br />Johnson, op. cit.<br />19. Z. Asaria, Zur Geschichte der Juden in Osnabrück und Umgebung. Zur Weihe<br />der Synagoge in Osnabrück (Osnabrück 1969).<br />20. K. Brenner, ‘Dokumentation über die Juden in Osnabrück’ (unpublished<br />manuscript, 1978).<br />21. Karl Kühling, Die Juden in Osnabrück (Osnabrück 1983).<br />22. Junk and Sellmeyer, op. cit.<br />23. Martina Krause and Michael Gander, ‘ “Ariesierung” des jüdischen<br />Handels und Handel mit jüdischem Besitz im Regierungsbezirk Osnabrück’, in<br />Michael Haverkamp and Hans-Jürgen Teuteberg, eds, Unterm Strich. Von der<br />Winkelkrämerei zum E-Commerce: Eine Austellung des Museums Industriekultur im<br />Rahm des 175. Bestehen der Sparkasse Osnabrück (Bramsche 2000), 227–43.<br />24. Eva Berger, Inge Jaehner, Peter Junk, Karl Georg Kaster, Manfred Meinz<br />and Wendelin Zimmer, Felix Nussbaum: Art Defamed, Art in Exile, Art in<br />Resistance (Bramsche 1997).<br />25. See, as an introduction to this issue, Mary Fulbrook, German National<br />Identity After the Holocaust (Cambridge 1999).<br />26. Kühling, Juden, 14–57.<br />27. For instance, Alfred Lewin, Juden in Freiburg im Breisgau (Trier 1890),<br />101, points to the fact that Jews had not lived in Freiburg between 1442 and 1809.<br />28. Kühling, Juden, 58–76, Junk and Sellmeyer, op. cit., 10–11.<br />29. For Osnabrück see Brenner, op. cit, 4–5. For the national picture see<br />Panikos Panayi, Ethnic Minorities in Nineteenth and Twentieth Century Germany:<br />Jews, Gypsies, Poles, Turks, and Others (London 2000), 90–1.<br />30. Panayi, ibid., 133–7. The best accounts of Weimar Jewry include: Donald<br />Niewyk, The Jews in Weimar Germany (Baton Rouge, LO 1980); and contributions<br />to Walter Grab and Julius H. Schoops, eds, Juden in der Weimarer Republik<br />(Stuttgart 1986).<br />31. Osnabrücker Tageblatt, 23 September 1931.<br />32. In 1933 Frankfurt Jewry totalled 26,158, making up 4.7 per cent of the<br />city’s population, while the figures for Breslau stood at 20,202 and 3.2 per cent.<br />No other community made up more than 2 per cent of the total population of any<br />city. See the table in Goetz, op. cit., 24.<br />33. The reference numbers are N[iedersächsisches] S[taatsarchiv] O[snabrück]<br />Dep-3b-IV-2169 and NSO Dep-3b-IV-2170. While they have no date, Junk and<br />Panayi, Jews in Osnabrück 487<br />Sellmeyer, op. cit., 330, place them at 1927 and 1923 respectively.<br />34. NSO Dep-3b-IV-2169; Berger, et al., op cit., 29.<br />35. Niewyk, op. cit., 85.<br />36. NSO Dep-3b-IV-2169.<br />37. This paragraph is based on Junk and Sellmeyer, op. cit., 24–8.<br />38. Goldhagen, op. cit., 83.<br />39. Trude Maurer, ‘Die Juden in der Weimarer Republik’, in Dirk Blasius and<br />Dan Diner, eds, Zebrochene Geschichte: Leben und Selbstverstandnis der Juden in<br />Deutschland (Frankfurt 1991), 107.<br />40. Central-Verein Deutscher Staatsbürger Jüdischen Glaubens, Friedhofs-<br />schändungen in Deutschland, 1923–32: Dokumente der politischen und kulturellen<br />Verwilderung unserer Zeit, fifth edition (Berlin 1932).<br />41. According to Junk and Sellmeyer, op. cit., 31. However, this is not con-<br />firmed by the list of cemeteries which faced attack in 1927 in Zentralverein<br />deutscher Staatsbürger jüdischen Glaubens, Friedhofsschändungen, 8–10.<br />42. Junk and Sellmeyer, ibid., 35; NSO Erw-C3 Nr 26, Flugblatt der NSDAP,<br />1928.<br />43. Osnabrücker Tageblatt, 19 October 1929; NSO Rep 430-101-7/43-331-<br />Band 6, ‘Politische Wochenberichte über die wirtschaftliche und politische Lage in<br />der Stadt Osnabrück u.a. an die Polizeidirektion Bremen, 1929’, 21 October 1929.<br />The two accounts give different facts and figures.<br />44. Stadtwächter, 30 June 1929.<br />45. Ibid., 8 December 1929.<br />46. Ibid., 22 December 1929.<br />47. Ibid., 27 April 1930.<br />48. Ibid., 3 August 1930.<br />49. Ibid., 7 July 1929.<br />50. PP, 18 February 1930.<br />51. Huttenbach, op. cit., 14.<br />52. Richard Bessel, Political Violence and the Rise of the Nazis: The Storm<br />Troopers in East Germany (London 1984), 105.<br />53. Avraham Barkai, From Boycott to Annihilation: The Economic Struggle of<br />the German Jews, 1933–1945 (Hanover, NH 1989), 17–18.<br />54. Osnabrücker Tageblatt, 1 April 1933.<br />55. Osnabrücker Zeitung, 2 April 1933.<br />56. Kaplan, op. cit., 23.<br />57. Barkai, op. cit., 23.<br />58. Friedlander, op. cit., 27–8.<br />59. Michael Burleigh and Wolfgang Wippermann, The Racial State: Germany<br />1933–1945 (Cambridge 1991), 49–50.<br />60. See the thorough discussion of this issue in Jeremy Noakes ‘The Develop-<br />ment of Nazi Policy Towards the German-Jewish “Mischlinge”, 1933–1945’, Leo<br />Baeck Institute Year Book, Vol. 34 (1989), 306–15.<br />61. Burleigh and Wippermann, op. cit.<br />62. See, for instance, Institut zum Studium der Judenfrage, Die Juden in<br />Deutschland (Munich 1937).<br />63. Osnabrücker Zeitung, 22 August 1935.<br />64. Osnabrücker Tageblatt, 21 August 1935.<br />65. Osnabrücker Zeitung, 11 September 1935.<br />488 European History Quarterly Vol. 33 No. 4<br />66. Ibid., 18 January 1936.<br />67. Barkai, op. cit., 77; Günther Plum, ‘Writschaft und Erwebsleben’, in Benz,<br />op. cit., 292–313.<br />68. Junk and Sellmeyer, op. cit., 60–1.<br />69. Krause and Gander, op. cit., 231.<br />70. ‘Lagebericht der Staatspolizeistelle Osnabrück an das Geheime Staats-<br />polizeiamt für den Monat August 1935 vom 4. September 1935’, in Steinwascher,<br />op. cit., 250. The Regierungs Präsident was the head of the government in the<br />region of Osnabrück.<br />71. ‘Lagebericht der Staatspolizeistelle Osnabrück an das Geheime Staats-<br />polizeiamt für den Monat September 1935 vom 10. Oktober 1935’, ibid. 266.<br />72. ‘Lagebericht der Staatspolizeistelle Osnabrück an das Geheime Staats-<br />polizeiamt für den Monat November 1935 vom 4. Dezember 1935’, ibid., 305.<br />73. Volker Dahm, ‘Kulturelles und geistiges Leben’, in Benz, op. cit., 125–222.<br />74. Alfred Hirschberg, ‘Der Zentralverein deutscher Staatsürger jüdischen<br />Glaubens’, in Wille und Weg des deutschen Judentums (Berlin 1935), 12–29.<br />75. ‘Lagebericht der Staatspolizeistelle Osnabrück an das Geheime Staats-<br />polizeiamt für den Monat Oktober 1934 vom 3. November 1934’, in Steinwascher,<br />op. cit., 116.<br />76. ‘Auszug aus dem Lagebericht der Staatspolizeistelle Osnabrück an das<br />Geheime Staatspolizeiamt für die Monate Dezember 1934 und Januar 1935 vom<br />4. Februar 1935’, ibid., 133.<br />77. ‘Lagebericht der Staatspolizeistelle Osnabrück an das Geheime Staats-<br />polizeiamt für die Monate März und April 1935 vom 4. Mai 1935’, ibid., 165.<br />78. Konrad Kwiet, ‘The Ultimate Refuge: Suicide in the Jewish Community<br />under the Nazis’, Leo Baeck Institute Year Book, Vol. 29 (1984), 135–48.<br />79. Werner Pelster, ‘Selbsmord in Stadt-u. Landkreis Osnabrück’ (unpub-<br />lished University of Münster medical dissertation 1934), 34.<br />80. See Noakes, ‘Development of Nazi Policy Towards “Mischlinge” ’.<br />81. NSO Rep 430-303-19/56-233. Real names have been changed.<br />82. NSO Rep 430-303-19/56-234. Real names have been changed.<br />83. ‘Lagebericht der Staatspolizeistelle Osnabrück an das Geheime<br />Staatspolizeiamt für den Monat Juli 1935 vom 4. August 1935’, in Steinwascher,<br />op. cit., 228.<br />84. Neue Volksblätter, 12 March 1937. It seems that Storch was a foreign Jew<br />with the real name of Schlamon.<br />85. Huttenbach, op. cit., 16.<br />86. Cahman, op. cit., 3.<br />87. Michael Marrus, The Unwanted: European Refugees in the Twentieth<br />Century (New York 1985), 129–30.<br />88. Juliane Wetzel, ‘Auswanderung aus Deutschland’, in Benz, op. cit., 417–<br />18.<br />89. NSO Dep-3b-IV-2167, Cards 216-216f.<br />90. NSO Dep-3b-IV-2167, Cards 341-341d.<br />91. Avraham Barkai, ‘The Fateful Year 1938: The Continuation and Accelera-<br />tion of Plunder’, in Walter H. Pehle, ed., November 1938: From ‘Reichskristall-<br />nacht’ to Genocide (Oxford 1991), 95.<br />92. Ian Kershaw, Hitler, 1936–1945 (London 2001), 131.<br />93. Friedländer, op. cit., 241–2.<br />Panayi, Jews in Osnabrück 489<br />94. Kershaw, op.cit., 131.<br />95. Uwe Dietrich Adam, ‘How Spontaneous was the Pogrom’, in Pehle, op.<br />cit., 73–94.<br />96. Anthony Read and David Fisher, Kristallnacht: Unleashing the Holocaust<br />(London 1991), 73–4.<br />97. Neue Volksblätter, 11 November 1938.<br />98. Osnabrücker Tageblatt, 11 November 1938.<br />99. Neue Volksblätter, 13, 14 November 1938.<br />100. Ibid., 16 November 1938.<br />101. Osnabrücker Tageblatt, 13, 14 November 1938.<br />102. Ibid., 15, 18, 20 November.<br />103. Read and Fisher, op. cit., 73, 134–5; Erika Weinzierl, ‘Schuld durch<br />Gleichgültigkeit? Zur Geschichte der Novemberpogrome 1938’, in Günther<br />Gorschenk and Stephen Reimers, eds, Offene Wunden — brennende Fragen: Juden<br />in Deutschland von 1938 bis heute (Frankfurt 1989), 20.<br />104. Interview with Irmgard Ohl, 28 July 2000.<br />105. Friedländer, op. cit., 281, 284.<br />106. NSO Rep-430-904-15/65-2, Letter from the Oberburgermeister to<br />Regireungs Präsident, 23 December 1938.<br />107. NSO Rep-430-904-15/65-2, Letter from the Oberburgermeister to<br />Regierungs Präsident of 9 March 1939. RM is an abbreviation of Reichsmarks.<br />108. See: Krause, op. cit., 233–6; NSO Rep-430-904-15/65-9; NSO Rep-430-<br />904-15/65-12.<br />109. Neue Volksblätter, 10 February 1939.<br />110. Addressbuch der Stadt und Landkreis Osnabrück 1934/1935 (Osnabrück<br />1934); Addressbuch der Stadt und Landkreis Osnabrück 1938/1939 (Osnabrück<br />1938).<br />111. Friedländer, op. cit., 284–5.<br />112. Konrad Kwiet, ‘To Leave or not to Leave: The German Jews at the<br />Crossroads’, in Pehle, op. cit., 146.<br />113. Neue Volksblätter, 29, 31 August, 6 September 1941.<br />114. Interview with Irmgard Ohl, 28 July 2000.<br />115. Ibid.<br />116. NSO Dep-3b-XV-3, Kriegs-Chronik, Band III, Sept. 1941 — Okt. 1942,<br />779.<br />117. NSO Rep-439-21.<br />118. Junk and Sellmeyer, op. cit., 208.<br />119. Asaria, op. cit., 32.<br />120. NSO Rep-726-16.<br />121. Constantin Goschler, ‘The Attitude Towards Jews in Bavaria after the<br />Second World War’, Leo Baeck Institute Yearbook, Vol. 36 (1991), 445.<br />122. Huttenbach, op. cit., 38–9.<br />123. Horst Reichwein, ‘Die Juden in der nationalsozialistischen Zeit’, in Reyer<br />and Tielke, op. cit., 275–7.<br />124. Benz, op. cit., 733.<br />125. Wolfgang Jacobmeyer, ‘Jüdische Überlebende als “Displaced Persons”:<br />Untersuchungen zur Besatzungspolitik in den deutschen Westzonen und zur<br />Zuwanderung osteuropäischer Juden 1945–1947’, Geschichte und Gesellschaft,<br />Vol. 9 (1983), 421.<br />490 European History Quarterly Vol. 33 No. 4<br />126. Koppel S. Pinson, ‘Jewish Life in Liberated Germany’, Jewish Social<br />Studies, Vol. 9 (1947), 103, 110.<br />127. NSO Rep-430-201-16B/65-27-1, Letter from Regierungs Präsident of 8<br />February 1946.<br />128. The camp is discussed by: Junk and Sellmeyer, op. cit., 21–16; and<br />Asaria, op. cit., 33–9.<br />129. Interview with Irmgard Ohl, 28 July 2000.<br />130. Bistumsarchiv Osnabrück, 04-88-1; Asaria, op cit., 43.<br />131. The historiography on perpetrators and the role of bureaucracy in the<br />killing of Jews is massive. Good starting points include: Hilberg, op. cit.; Zygmunt<br />Bauman, Modernity and the Holocaust (Cambridge 1989); and the works of<br />Christopher R. Browning, particularly his essays in The Path to Genocide: Essays<br />on the Launching of the Final Solution (Cambridge 1992) and Nazi Policy, Jewish<br />Workers, German Killers (Cambridge 2000).<br />132. The trial can be traced through the Niederdeutscher Kurier, 3, 7, 14, 15, 17<br />December 1949.<br />133. In March 1945 the Düsseldorf Gestapo employed 291 persons, 242 of<br />them bureaucrats, to control a population of approximately 500,000. Gellately, op.<br />cit., 45.<br />134. Details of the investigation are contained in two files: NSO Rep-945-42;<br />and NSO Rep-945-44.<br />135. See his essay ‘Bureaucracy and Mass Murder: The German Adminis-<br />trator’s Comprehension of the Final Solution’, in Path to Genocide, 125–44.<br />136. Chapter 5 of Hilberg, op. cit., is entitled ‘Zealots, Vulgarians, and Bearers<br />of Burdens’.<br />137. Ibid., 212.<br />138. See, for instance: Ian Kershaw, Popular Opinion and Political Dissent in the<br />Third Reich: Bavaria 1933–1945 (Oxford 1983), 224–77, 358–72; David Bankier,<br />The Germans and the Final Solution: Public Opinion Under Nazism (Oxford 1992),<br />67–88, 116–38; Robert Gellately, Backing Hitler: Consent and Coercion in Nazi<br />Germany (Oxford 2001), 121–50.<br />139. Although Kershaw, ibid., 246–57, points out that the Nazis made rela-<br />tively little headway in rural Bavaria because of the influence of the Roman<br />Catholic clergy who stood up for them.<br />140. Bankier, op. cit., 68, 69.<br />141. Ibid., 86; Kershaw, Popular Opinion, 262–3.<br />142. Bankier, ibid., 121, 131.<br />143. Kershaw, Popular Opinion, 358–72.<br />144. Gellately, Backing Hitler, 149.<br />145. NSO Rep-439-19-116.<br />146. NSO Rep-439-19-334.<br />147. Interview with Maria and Hans Grün, 8 July 2000. The names of all inter-<br />viewees have been changed.<br />148. Interview with Karl Mols, 10 August 2001. The names of all interviewees<br />have been changed.<br />149. Interview with Günther Adel, 2 August 2001. The names of all intervie-<br />wees have been changed.<br />150. Interview with Werner Fischer, 16 August 2000. The names of all inter-<br />viewees have been changed.<br />Panayi, Jews in Osnabrück 491<br />151. Interview with Elisabeth and Heinrich Wand, 16 August 2001. The<br />names of all interviewees have been changed.<br />152. Interview with Hilde Scholl, 3 September 2001. The names of all inter-<br />viewees have been changed.<br />153. Interview with Cilly Stein, 28 June 2002. The names of all interviewees<br />have been changed.<br />Panikos Panayi<br />is Professor of European History at De<br />Montfort University, Leicester. His most<br />recent publications include Ethnic Minorities<br />in Nineteenth and Twentieth Century Germany:<br />Jews, Gypsies, Poles, Turks and Others<br />(London 2000) and, as editor, Weimar and<br />Nazi Germany: Continuities and Discontinuities<br />(London 2001).<br />492 European History Quarterly Vol. 33 No. 4 <br /></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-77984305607363630422023-07-26T12:53:00.000+02:002023-07-26T12:53:03.332+02:00Tulevaisuudelle tulee jättää sijaa nykyisyydessä.<p><a href="https://www.youtube.com/watch?v=7xnDh5YsadQ"> https://www.youtube.com/watch?v=7xnDh5YsadQ</a></p><p>Tmä kuvaus Hesekielin Temppelistä avasi taas ajatusmaailmaa. Olin lukiessani kiinittänyt huomiota vain ulkoisiin mittoihin ja topografiaan ja vähemmän painottanut sisätilojen esinöistöön huomiota. Tässä kuvauksessa , jonka linkki antaa, mainitaan myls sama asia. Niitä ei näkynyt myöskään. Ehkä Hesekiel oli niin keskittynyt myös exixstentiaalisimpaan asiaan: Tilavuuteen, jonka tulisi sijaita Pyhässä Maasa, siellähän kaikki oli pakanain tuhoamaan, kaikki TILAVUUDET ja ihmisen HENKI. Ensin tulee tosiaan olla perus dimensiot, ja Hesekiel antaa prioritoidusti dimensiot tähän maailmaan. Siellä sattoi olla niitä muita asioita, ne Temåppålein tunnetut essentiellit asiat, muta aikajarrussa, koska ensin täytyy olla TILAVUUS ja AIKA. </p><p>MISSÄ olivat sillä aikaa kätkössä MENORA, LIITONARKKI, LIITONKIRJA, MANNA, SUITSUTUSALTTARI, SUITSUTUS: - niistä mainitisee Sana. esim Johanneksen Ilmestys ja ylipäätänsä omin silmin havaittu nykyhistoriakin antaa ymmärrystä. <br /></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-63834258337321409312023-07-26T02:44:00.003+02:002023-07-26T02:44:40.394+02:00Kertausta: Temppelin rappusista, porttirakennelmista ym. . Päivitystä 26.7. 2023<p> </p><h3 class="western">
TEMPPELIN PORTAAT</h3>
<p style="line-height: 100%; margin-bottom: 0in;">Tämä on
kiinnostava asia, eräänlainen <i>mi</i><i>nd </i><i>palace,</i>
jonka ehkä Sanaa lukemalla saa hahmotettua ajatuksiinsa.</p>
<p style="line-height: 100%; margin-bottom: 0in;">Mikä perusero on
Mooseksen erämaavaelluksen aikaisella ilmestysmajalla (OHEL MOED)
ja Kuningaskunnan aikaisella Temppelille ?</p>
<p style="line-height: 100%; margin-bottom: 0in;">Timnan malli:
</p>
<p style="line-height: 100%; margin-bottom: 0in;"><a href="https://www.youtube.com/watch?v=cxG4guyuasU">https://www.youtube.com/watch?v=cxG4guyuasU</a></p>
<p style="line-height: 100%; margin-bottom: 0in;"><a href="https://www.youtube.com/watch?v=1mFGsLEpKKk">https://www.youtube.com/watch?v=1mFGsLEpKKk</a></p>
<p style="line-height: 100%; margin-bottom: 0in;">Erämaavaelluksessa
koko kansa vaelsi, myös <b>Ilmestysmajamoduli vaelsi</b> samoja
polkuja ja sen lattiana – kun Tabernaakkeli oli pystytettynä –
oli erämaata, kuten kansan asumustelttojen lattiakin oli maata Ei
ollut portaita, rappusia, kynnyksiä.
</p>
<p style="line-height: 100%; margin-bottom: 0in;">Kansa vaelsi
<b>hor</b><b>i</b><b>sontaalitaso</b><b>a</b><b> , </b><b>ruohonjuuritasoa,
</b>vaellusta jalkaisin, mutta hengessä pimeydestä ja
valottomuudesta kohti valveutumista ja valoa.
</p>
<p style="line-height: 100%; margin-bottom: 0in;">Ilmestysmajan
takaseinässä ei ollut ovea. Esipihan taka-aidassa ei ollut
oviaukkoa. Taka-aidan takana asustivat geersonilaiset
leeviläissuvut ja sitten Raakelin lapset: benjaminilaiset sekä
efraimilaiset ja manasselaiset. Joosefin sukukunnat.
Ilmestysmajarakenteessa käytettiin relativismia, kuutiorakennetta
ja huonemallia, neliötä ja suorakaidetta, suoria kulmia, nykyajan
rakennuksien tapaan – vastakohtana faaraoille tyypillisiin
pyramidirakennelmiin. Ilmestysmajan ja telttojen purkaminen ja
kokoaminen oli nopeasti ja organisoidusti järjestettyä ihmisen
mitan mukaan- eikä orjantyötä, kuten suurten kivien louhiminen,
raahaaminen ja nostaminen ruoskien läiskeessä faaraoiden
maassa.
</p>
<h3 class="western">Milloin tulivat Temppeliin portaat?</h3>
<p style="line-height: 100%; margin-bottom: 0in;">Kun kansa oli
saapunut perille Luvattuun Maahan, nousemalla nousten Joosuan aikana maailman matalimmilta
tienoilta ylös pyhille vuorille kantaen Temppelin osinaan myös alhaalta ylös vuorille,Gilgalin leiriin alkusotien ajaksi, he sitten pystytivät Ilmestysmajan Siiloon, kun alkoi maan jakaminen heimoille Herran edessä (Joosua 18, 19), Siilossa. Ilmestysmaja oli siellä Samuelin päiviin.- tosin viholliset ryöstivät Liitonarkin ajaksi, Jumala osoitti myöhemmin kohdan Kuningas
Daavidille Moorian vuoren rinteellä etelään viettävällä
puimatantereella <b>( jarktei zafon</b>) pysyvän Temppelinsä
paikaksi maapallolla. Daavid oli koonnut Ilmestysmajan jäänteet ja Liitonarkin ensin omaan huomaansa Siioniin ( I Aik. 15:1) Temppelin valmistuttua ihmiset asuivat omissa kodeissaan
kautta maan ja vaelsivat kohti tätä korkealla sijaitsevaa vuorta vuosittain.. Nousuapuna oli<b> </b><b>Salomonin Temppelissä
</b><b>runsaasti rappusia.</b> Kolmesti vuodessa tuli tehdä tämä
pyhiinvaellus , <b>nousu, alijah, </b> korkealla sijaitsevaan
Temppeliin Luvatun Maan lain mukaan ja sitten <b>laskeutua, </b><b>jerida,</b>
takaisin koteihin, ensin rappusia ja sitten laaksoihin vieviä
teitä.Tämä oli henkisesti ja hengellisesti kansaa yhdistävä ja vahvistava asia. <br /></p>
<p style="line-height: 100%; margin-bottom: 0in;">Teitten tekeminen
ihmisten kulun helpottamiseksi oli Jumalan antama erityistehtävä,
joka pätee kautta aioonien, aikakausien, ja on <b>Jumalan oman
tahdon toteuttamista helpottavaa</b> myös, koska <b>Jumalan tahto
tapahtuu ihmisten kautta</b>.
</p>
<p style="line-height: 100%; margin-bottom: 0in;">Raamatun historia ja arkeologia on kuvannut <b>Salomonin Temppelin rakenteita </b>
<a href="https://www.youtube.com/watch?v=oiF-wObznds">https://www.youtube.com/watch?v=oiF-wObznds</a> (I Kuningastenkirja
6) ja Herodeksen ajan
Temppelin porrasrakennelmia ja muuta struktuuria selvitellään meidän aikanamme erityisesti. <br /></p>
<p style="line-height: 100%; margin-bottom: 0in;"><a href="https://www.youtube.com/watch?v=HHLD6RXVLaM">https://www.youtube.com/watch?v=HHLD6RXVLaM</a></p>
<p style="line-height: 100%; margin-bottom: 0in;">Rappusten tarkoitus
on tehdä helpommaksi äkkijyrkkiä nousuja ja laskuja taso
tasolta. Näyttää siltä, että Hesekielin mainitsemien korkeiden
portaiden sijasta esim Herodeksen temppelissä on paljon matalampia
portaita, aivan kuin nykyaikaiset kohtalaisen matalat portaat
taloissa, joten portaiden määrä on suuri. Jumala oli nähnyt
hyväksi antaa Luvatuksi maaksi mahdollisimman monipuoliset
Maapallon maisemat, jyrkkiä nousuja, rotkoja, kanjoneita,
aaltoilevia kukkuloita , valtameritason meren rantaa, maan alimpien
paikkojen vesistöä, lumihuippuista vuorta, makean ja suolaisen
veden vesistöjä ja rutikuivia erämaita. Vaativaa
rakennusteknisesti.Aivan Uuden Testamentin alussa Johannes Kastaja
puhui tien raivaamisesta Jumalan pelastusteolle. Tästä tien
tekemisestä puhutaan kautta Raamatun ja Jumala luo uutta, myös
Henkensä kautta Häneen uskovien ihmisten kautta edelleen.</p>
<p style="line-height: 100%; margin-bottom: 0in;"><b>Profeettapappi Hesekielille</b>
Israelin pakkosiirtolaisuuden aikana näytettiin Temppelin kaava ja
siinä oli yksi ehkä <span style="font-weight: normal;">äkkijyrkkä
sivu</span><b>, </b>takasivu, joka oli itse asiassa Kaikkein Pyhimmän
lähin paikka ja siinä ei mainittu olevan portaita, paitsi
kylkirakennuksen sisällä kolmeen kerrokseen asti ehkä 3 x7 tai 3x
8 porrasta
</p>
<p style="line-height: 100%; margin-bottom: 0in;"> Portaita havaitaan
idässä, etelässä ja pohjoisessa. Takaseinä oli kuin
symbolinen rajapinta Jumalan näkymättömään maailmaan, jossa ei
ole mitään välimuotoa näkymättömän ja näkyvän kesken - Ei
voida kulkea Jumalan maailmaan mitään siltaa tai porrasta joka
alkaa aineella ja olisi ainetta perille asti.</p>
<p style="line-height: 100%; margin-bottom: 0in;">Mutta asian
salaisuus lie se, että sillä Taivaan portin kerubien vartioivien
silmien alla oli ensin armoistuin ja siinä oli sovintoveri. Meille
kristityille asia on ilmoitettu: Meillä on pääsy Jumalan
Kaikkeinpyhimpään Kristuksen suorittaman sovintotyön ja
sovintoveren kautta ja taivaan salaisuus tulvii siitä ainoan
evankeliumin portista kaikille maailman kansoille kuten Uusi
Testamentti kertoo. Uskonsa mukaan kukin tulee taivaallisista
totuuksista osalliseksi. Kristikunta on velvoitettu antamaan tietoa sielujen pelastuksesta kaikille kansakunnille , heimoille ja kielille. <br /></p>
<p style="line-height: 100%; margin-bottom: 0in;"> Koska kristikunnan
elämässä ei ole koskaan ollut sellaista vuoden joka minuutin
kattavaa jumalanpalvelusohjelmaa eikä sovitusuhritoimintaa ym
monimutkaista kuten Juudan kansalla - on hyvä kun edes kuunnellaan
tunnin ajan jumalanpalvelusta sunnuntaisin ja luetaan pari jaetta
ja rukoillaan ja lauletaan ja sanotaan uskontunnustus – jopa itse
armoistuimen funktio, salaisuus, on meille Kirjasta opittu ja
uskonasiana vastaanotettava fakta. Saattaa olla että israelilaiset
käsittävät asian huimasti laajemmalla perspektiivillä ja siihen
perspektiiviin Hesekielille annetaan heille valmiiksi
”byttiavaruutta”, tilavuuksia, tilavuudellisia toteutettavai
edeltä hahmotettuja asioita - mutta niille ei ole annettu
otsikoita kylttejä Hesekielin näyssä vielä. Olihan hebrean
sanastokin vielä siihen aikaan rajallinen. Mutta niiden funktion
yhteinen nimittäjä on: <b>Korkeasti suojaavaisia. </b>Suojaavat
Kaikkeinpyhimmän asioita. Arvelen, että Juudan kansa ymmärtää
näitä asioita aivan erilaisissa laajemmissa, syvemmissä,
korkeammissa ja useammissa dimensioissa kuin meille tavallisille
suomalaisille on edes mahdollista. Jo ajankäsityksemme ja
historiamme dimensio on ahdas, eikä ajankäyttömme ole
konservoitunut ja integroitunut tuhansissa vuosissa.
</p>
<p style="line-height: 100%; margin-bottom: 0in;">Hesekielin kirja
osoittaa näistä suojaavaisista hahmoista, huoneista ,
tilavuuksista, seuraavaa: Pyhäkköä kiertää kammiorakennus,
joka on kolmikerroksinen 3 x 30 kammiota etelä-länsi ja
pohjoisseinämillä. Sitten sen rakennelman länsiseinämän
länsipuolella on vielä suuri rakennus, joka kattaa leveydeltään
temppelin takaseinän ja kammiorakennelman leveyden. Muitakin
tilavuuksia, kammioita oli, mutta mielenkiintoisin minusta on se
takaseinän vahvistava rakennelma. (Esim. Ilmestysmajassa oli
takaseinän nurkkalaudat yhteenliitettyjä kaksoislautoja). Sekin on lisädimensiota. <br /></p>
<p style="line-height: 100%; margin-bottom: 0in;">Nämä Hesekielin
ilmoittamat useat tilavuudet ovat ilmeisesti niitä tulevaisen
vanhurskaan Israelin (Zadok) tehtäväalueita, joista sanotaan
myös : Jesaja 21. Ilm. 1: 6. Joh. 14: 2-3.
</p>
<p style="line-height: 100%; margin-bottom: 0in;">Nämä kaikki ovat
ikäänkuin lisätilavuuksia , joita on tullut konkreettiseen
seurakuntaan ja sen Temppelimalliin ( taivaan antamaan
alkuperäismallin TAVNIT- malliin lisäsiirtymisenä meidän ihmisten
puolelle- seurakunnan ymmärryksen kasvaessa Jumalan
näkymättömyyden puolelta ja ne ovat niitä edeltävamistettuja
tehtäviä, joita Jumalan taivaan <i>mind palace </i>on täynnä ja
odottaa toteutumistaan ihmiskunnassa. Tämä nouseminen ja sitten
laskeutuminen on osaa siitä Jumalan neuvottelussa seisomisesta,
josta Sana mainitsee ja jonka jälkeen selviää ne tehtävät,
joita varten taas palaa alas töihinsä ja tehtävissään tässä
maailmassa.
</p>
<p style="line-height: 100%; margin-bottom: 0in;">Hesekiel 41: 12.
44:16.
</p>
<p style="line-height: 100%; margin-bottom: 0in;">Jeesus oikein
painotti sitä, että Hän ei rukoile, että Luoja ottaisi ihmiset ,
omat opetuslapsensa, pois maailmasta- olihan Kaikkivaltias miljardit
vuodet kehitellyt luomakuntaa, maailmaa ja ihmiskuntaa- ja nyt
lunastanut heidät ja alkanut opettaa myös muita kansanheimoja -
miksi Jumalan Poika rukoilisi isäänsä nyt ottamaan pois
maailmasta tätä ihmeellistä luomustaan, lunastettua Adamin lasta,
lunastettua Israelia, opetuslasten joukkoa, muttumaanko maan tomuksi takaisin ennen Luuojan aikoja? Ei tietystikään Hän
rukoile ikäänkuin oman evankeliumin sanomansa vastaista rukousta:
Hän itki, kun ihminen kuoli- ennen aikojaan ja oli katoavaisuuden lakien alainen. Nyt kun opetuslapset olivat saaneet pelastuksen taivaasta ja
juurtuneet iankaikkisuuteen, he olivat uutta luomusta, ei enää
tästä maailmasta ja kadotuksen juuresta, ja nyt oli tärkeää
että Hän saattoi lähettää näitä uudestisyntyneitä tähän
maailmaan täyttämään Luojan tahtoa- pelastamaan muitakin Jumalan
lapseuteen. Sen tehtävän täydelleensuorittamisen puolesta Hän
rukoili.Sillä kun usko kasvaa, Hänen mahdollisuutensa ihmiskunnan saattamisessa iankaikkiseen elämään kasvaa. <br /></p>
<p style="line-height: 100%; margin-bottom: 0in;"> <b>Elohim Jeird! </b>
Jumala laskeutui ja nyt laski seurakuntaan, Israelin valittuihin,
edelleen laskeutuvan Oman laskeutumisensa suuntaa. Näissä
läheteissään Jumala laskeutuu edelleen ihmiskuntaan.
</p>
<p style="line-height: 100%; margin-bottom: 0in;"> Jordan-
”laskeutumisen virta” ja siinä otettu kaste oli Jumalan
Pojalle itselleen sitä Messias- tehtävän alkua, jossa Hän
valitsi Israelin kansasta 12 opetuslasta. Ensin Hän nosti heidät
maailman syvimmiltä seuduilta korkeille vuorille kanssaan
vaeltamaan Joosuan Gilgal ja Jeesuksen Golgalta/Golgata ovat sit sitä Luvatun maan alkutaistelujen alkukohtaa, kunnes tulee Shilo, Aika pystyttää Pysyvän Temppelin ensimmäinen esikuva Siilon Ilmestysmaja , uusi ajanjakso. Jokainen oli Mooseksen pesossa ja kasteessa, sitten
Johanneksen – Elian – parannuksen, mielenmuutoksen kasteessa- ja
sitten kastettuna Jeesuksen nimeen ja sitten Pyhän Hengen kasteessa
valmiit toteuttamaan Luojan tahtoa maapallolla. Jeesus sanoi
menevänsä rakentamaan huoneita ja tulevansa takaisin ottamaan
omansa sinne, missä Hän on. Evankeliumi lähti Temppelin
takaseinästä kohdilta edelleen lännen suuntaan, siihen suuntaan,
jonne Jeesuskin Emmauksen tiellä oli lähtemässä,tulevaisuuteen, edeltä,
ylösnusemisensa jälkeen.
</p>
<p style="line-height: 100%; margin-bottom: 0in;"><b>TEMPPELIN
PORTAAT- </b>
</p>
<p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;">
Joka on noussut ylös Jerusalemiin, on sitten myös laskeutunut
Jerusalemista.
</p>
<p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;">
Jumala joka ihmisen loi, tiesi että sen laskeutumisen jälkeen moni
uskovakin ihminen myös mielessään laskeutuu ja laskeutuu joskus
liikaakiin ja tulee alakuloiseksi, menettää toivoaan ja näkyään
ja siksi Hän sääti Israelille että kolmasti vuodessa on noustava
Jerusalemiin ja Pietari sääti seurakunnalle: Älä jätä
seurakunnan kokoustasi. Profeetta Sakarja avasi myös kaikille
kansoille hengellisen nousun mahdollisuudeen Lehtimajanjuhlassa.
Moni suomalainen käykin siellä virvoittuen Hengessä ja tuoden
samalla maamme vehreään luontoon virvoituksen sateita.
</p>
<p style="line-height: 100%; margin-bottom: 0in;"><b>HESEKIELIN
temppelin askelmista. </b>
</p>
<p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;">
Tässä seuraan Hesekielin näkemää näkyä luvussa 40.</p>
<p style="line-height: 100%; margin-bottom: 0in;"><span style="font-weight: normal;">Hänelle
näytetään mitta, joka on ruoko</span><span style="font-weight: normal;">mitta
</span><span style="font-weight: normal;">, joka yleensä on 6
kyynärää, mu</span><span style="font-weight: normal;">t</span><span style="font-weight: normal;">ta
tässä on tempplimitta, jossa 1 kyynärä on kyynärä ja
kämmenenleveys. Siis kämmenenleveys on 0, 25 kyynärää, joten
tavallista kyynärmittaa temppliruoko on 7,5 kyynärää ja 46,28 cm
on kreikkal</span><span style="font-weight: normal;">a</span><span style="font-weight: normal;">inen
kyynärä. Joten tuo temppliruoko on 347 cm, 3,47 m, noin 4 metriä.</span><b>
</b>
</p>
<p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;">
Hesekiel näkee muurin jonka korkeus on 4 metriä ja leveys myös 4
metriä.
</p>
<p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;">
Sitten hän näkee portin, jonka nousukynnys on 4 metriä ja se on
seitsemänä portaana tapahtuva nousu. Yksi porras on siis 49, 5
cm, siis noin puolen metrin korkuisia portaita. Täällä meidän
asuintalossamme sisäportaat ovat 17 centimetrisiä. Jumala on
ilmeisesti ihmiskehoa luodessaan ajatellut että ihminen voi
parhaiten, kun todellakin nousee kunnollisia portaita, eikä valitse
aina hissiä ja liukuportaita.
</p>
<p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;">
Hesekiel 40: 6.
</p>
<p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;">
<b>Pohjoinen, itäinen ja eteläinen ulkoportti </b>omaavat jokainen
7 portaan nousun porttieteiseensä.
</p>
<p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;">
Pohjoisportti jae 22. Eteläportti: jae 25</p>
<p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;">
Sitten kun nämä uloimmat portaat on noussut, on tullut
porttieteiseen ja menee porttirakennelman kautta joko pohjoisesta,
idästä tai etelästä ohittaen sivukammiot, tulee ulompaan
esipihaan porttimodulin sisemmästä aukosta. Porttialue on
pitkärakenteinen vartiokojuineen molemmin puolin Ulko-oviaukosta
sisempään oviaukkoon on 50 temppelikyynärää holvikäytävää.</p>
<p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;">
Siitä sitten on matkaa läpi ulomman esipihan tasanteen 100
temppelikyynärää ja sitten on jälleen muuri ja portteja.
Pääilmansuunnissa ovat ulkoporttirakenteet vastakkaisilla
kohdilla etelä- pohjoissunnassa.Itäporttia vastassa ei ole
länsiporttia. Etelässä on uudet nousuportaat: nyt 8 porrasta
ja niistä noustaan ulomman esiipihan kautta sisäporttirakenteeseen.
Myös siinä on holvieteisensä ja molemminpuoliset vartijakammiot,
sivukammiot, ja koko matka senkin vartion läpi on 50 kyynärää
ja sen jälkeen on saapunut sisemmälle esipihalle.
</p>
<p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;">
Sisemmän esipihan mitat ovat 100 x 100 kyynärää. Eteläinen portti. Jae 31. Itäinen portti. Jae 34. Pohjoinen portti. Jae 37.Pyhäkköalueelle temppelin eteiseen noustaan sisemmältä
esipihalta 10 porrasta.Jae 49.
</p>
<p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;">
<a href="https://www.youtube.com/watch?v=YNmERZkT6JM">https://www.youtube.com/watch?v=YNmERZkT6JM</a></p>
<p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;">
<a href="https://www.youtube.com/watch?v=oiF-wObznds">https://www.youtube.com/watch?v=oiF-wObznds</a> Salomonin temppelin portaikosta
</p>
<p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;"> Hebrealaiskirje kuvaa Jerusalemin temppeliä, mutta tässä ei tarkemmin puhuta Temppelin ulkostruktuuria, kuten muuria, portteja tai rappusia. Hebr.9.<br /></p><p style="font-weight: normal; line-height: 100%; margin-bottom: 0in;">(Sitten,lännempänä, meren saarella, Patmoksella, Johannes, Jeesuksen nuorin opetuslapsi saa näyn, ilmestyksen, Ilmestyskirjan, jossa on lisätietoa Temppelistä),<br />
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1.9.2017 Kertausta 26.7. 2023
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Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-46876330547553227652023-07-26T01:17:00.002+02:002023-07-26T01:17:46.338+02:00Tisha BeAv 5783 päivä on vuonna 2023 A.D. heinäkuun 27. päivä<p><a href="https://mizrachi.org/kinotonlocation"> https://mizrachi.org/kinotonlocation</a></p><p> Näissä ohjelmissä on historiaa monesta eri kohteesta:</p><p>Kinah 3, Beitar <br /></p><p><br /></p><p>Kinah 14 Shilo </p><p>Kinah 21 Midras </p><p>Kinah 25, The burnt house </p><p>Kinah 26 Derech HaAvoth <br /></p><p>Kinah 27 Shaár HaAshpot <br /></p><p> Kinah 47 Ghetto Uprising Memorial </p><p>Kinah 48 Yad VaShem</p><p>Kinah 31 Overlooking Har HaBait <br /></p><p>Kinahd 31 Park Hotel <br /></p><p>Kinah 36 Apollonia National Park</p><p>Kinah for the martyrs of York, Cliffords Tower </p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-2078350689587890852023-07-26T01:17:00.001+02:002023-07-26T01:17:27.922+02:00Karlskronan matkalta <p><a href="https://judiskamuseet.se/ett-myller-av-judiskt-kulturarv/"> https://judiskamuseet.se/ett-myller-av-judiskt-kulturarv/</a></p><p>https://sok.riksarkivet.se/?Sokord=Gustav+III&page=7&FacettFilter=arkis_aukt_huvudkategori_facet%24F%C3%B6rening%3A&postid=Arkis+F626984C-34E3-42C6-B67E-007F6E426B19 <br /></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-18035710771393234652023-05-13T21:42:00.001+02:002023-05-13T21:42:06.857+02:00Tuhat ja sata rakettia Gazasta Israeliin viiden päivän sisällä. Aselepo sapatti-iltana <p> https://www.israelnationalnews.com/flashes</p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0tag:blogger.com,1999:blog-2278249800893742102.post-6231403145039096072023-04-28T10:06:00.003+02:002023-04-28T10:06:41.013+02:00Syitä Israelin viime kaksituhantisen jakson pitkään diasporavaiheeseen kautta maailman: Rooman murhaava ote Pyhästä maasta. <p> Nyt on löydetty satelliitikuvien avulla roomalaisleirejä vielä santaerämasta transjordanisestakin sfääristä. <a href="https://www.bbc.com/news/uk-england-oxfordshire-65391574?fbclid=IwAR1vKzfW8sA-ysIuuajzObXe9X75EBfeoyol2FAUo8xByoyRCtYZWe9c7h0">https://www.bbc.com/news/uk-england-oxfordshire-65391574?fbclid=IwAR1vKzfW8sA-ysIuuajzObXe9X75EBfeoyol2FAUo8xByoyRCtYZWe9c7h0</a></p><p>Tiedä vaikka sielläkin on ollut joukkomurhakohteita kuten kautta Pyhän Maan cis-jordanisessa osassa osassa. Tuskin roomalissista ristiinnaulitsemisista olisi jäljellä muuta kuin joitain rautanauloja.<br /></p>Kirjallisuuttahttp://www.blogger.com/profile/16148723032772961328noreply@blogger.com0