Friday, April 27, 2012
THE POISONOUS MUSHROOM http://www.aish.com/ho/o/70446272.html#13 This story is from a Nazi children's book designed to teach hatred of Jews. It was put out by Julius Streicher, who specialized in anti-Semitic propoganda. He was convicted in the Nuremberg trials, 1946, and executed for his role in the Holocaust. Jewish Toadstools photo courtesy of German Propaganda Archive A mother and her young boy are gathering mushrooms in the German forest. The boy finds some poisonous ones. The mother explains that there are good mushrooms and poisonous ones, and, as they go home, says: "Look, Franz, human beings in this world are like the mushrooms in the forest. There are good mushrooms and there are good people. There are poisonous, bad mushrooms and there are bad people. And we have to be on our guard against bad people just as we have to be on guard against poisonous mushrooms. Do you understand that?" "Yes, mother," Franz replies. "I understand that in dealing with bad people trouble may arise, just as when one eats a poisonous mushroom. One may even die!" "And do you know, too, who these bad men are, these poisonous mushrooms of mankind?" the mother continued. Franz slaps his chest in pride: "Of course I know, mother! They are the Jews! Our teacher has often told us about them." The mother praises her boy for his intelligence, and goes on to explain the different kinds of "poisonous" Jews: the Jewish pedlar, the Jewish cattle-dealer, the Kosher butcher, the Jewish doctor, the baptised Jew, and so on. "However they disguise themselves, or however friendly they try to be, affirming a thousand times their good intentions to us, one must not believe them. Jews they are and Jews they remain. For our Volk they are poison." "Like the poisonous mushroom!" says Franz. Little Franz Gets A Lesson photo courtesy of Yad Vashem "Yes, my child! Just as a single poisonous mushrooms can kill a whole family, so a solitary Jew can destroy a whole village, a whole city, even an entire Volk." Franz has understood. "Tell me, mother, do all non-Jews know that the Jew is as dangerous as a poisonous mushroom?" Mother shakes her head. "Unfortunately not, my child. There are millions of non-Jews who do not yet know the Jews. So we have to enlighten people and warn them against the Jews. Our young people, too, must be warned. Our boys and girls must learn to know the Jew. They must learn that the Jew is the most dangerous poison-mushroom in existence. Just as poisonous mushrooms spring up everywhere, so the Jew is found in every country in the world. Just as poisonous mushrooms often lead to the most dreadful calamity, so the Jew is the cause of misery and distress, illness and death." ___________________________________________________________________________________ http://www.calvin.edu/academic/cas/gpa/thumb.htm Background: Der Giftpilz, the German word for toadstool, was a publication of Julius Streicher’s publishing house. It was aimed particularly at kids, and was sometimes used in the schools. In each case, the caption under the picture is translated to the right. In several cases, there is a link to a translation of the story that accompanied the picture. For more information on Julius Streicher and his anti-Semitic propaganda, see my book on Julius Streicher. For more on Nazi anti-Semitic propaganda directed toward children, see an essay by Mary Mills titled Propaganda and Children during the Hitler Years. Propaganda Minister Joseph Goebbels did not think a lot of the book. In his diary entry for 29 May 1938 he writes: “Streicher has published a new children’s book. Terrible stuff. Why does the Führer put up with it?” The source: Ernst Hiemer, Der Giftpilz (Nuremberg, Stürmerverlag, 1938). Der Giftpilz -------------------------------------------------------------------------------- The Poisonous Mushroom: This is the cover of the book. The Poisonous Mushroom: “Just as it is often hard to tell a toadstool from an edible mushroom, so too it is often very hard to recognize the Jew as a swindler and criminal...” How to Tell a Jew: “The Jewish nose is bent. It looks like the number six...”* How the Jews Came to Us: “Just look at these guys! The louse-infested beards! The filthy, protruding ears...”* What is the Talmud?: “In the Talmud it is written: ‘Only the Jew is human. Gentile peoples are not called humans, but animals.’ Since we Jews see Gentiles as animals, we call them only Goy.” Why the Jews Let Themselves be Baptised: “Baptism didn’t make a Gentile out of him...”* How a German Peasant was Driven from House and Farm: “Daddy, someday when I have my own farm, no Jew will enter my house...”* How Jewish Traders Cheat: “Farming woman, have I got something special for you today. Look at this material! You can make a dress from it that will make you look like a baroness, like a countess, like a queen...”* The Experience of Hans and Else with a Strange Man: “Here, kids, I have some candy for you. But you both have to come with me...”* Inge’s Visit to a Jewish Doctor: “Two criminal eyes flashed behind the glasses and the fat lips grinned.” How the Jew Treats his Domestic Help: “A man was waiting for me at the station. He tipped his hat and was very friendly to me. But I could tell immediately that he was a Jew...”* How Two Women were Tricked by Jewish Lawyers: “Well, Colleague Morgenthau, we did a good piece of business today.” “Splendid, Colleague Silberstein. We took the lovely money from the two Goy women and can put it in our own pockets.”* How Jews Torment Animals: “The animal fell once more to the ground. Slowly it died. The Jews stood around and laughed.”* What Christ Said about the Jews: “When you see a cross, remember the gruesome murder of the Jews on Golgotha...”* Money Is The God Of The Jews: “The God of the Jews is money. To earn money, he commits the greatest crimes. He will not rest until he can sit on a huge money sack, until he has become the king of money.”* How Worker Hartmann Became a National-Socialist: The Jew cries: “We don’t care about Germany... The main thing is that things go well for us...”* Are There Decent Jews?: “People are always saying that we Jews cheat other people, that we lie and deceive. Not a word of it is true. We Jews are the most decent people in the world.”* Without Solving the Jewish Question No Salvation for Mankind: “He who fights the Jews battles the Devil.” Julius Streicher.* ____________________________________________________________________________________
http://sn111w.snt111.mail.live.com/default.aspx#!/mail/InboxLight.aspx?n=1019390558!n=851832485&fid=1&fav=1&mid=6689dfea-9048-11e1-a9d6-00248188810e&fv=1 In Tanya Dedicate an email Iyar 6, 5772 · April 28, 2012Today's Tanya Lesson Likutei Amarim, end of Chapter 44 Listen Online | MP3 Download רק שאף על פי כן צריך לטרוח בשכלו להשיג ולהגיע גם לבחינת אהבת עולם הנזכרת למעלה, הבאה מהתבונה ודעת בגדולת ה׳ Nonetheless a person must strain his intellect to apprehend and attain also the above-mentioned1 level of ahavat olam, which stems from an understanding and knowledge of the greatness of G‑d, As such it differs from the loves of “My soul...” and “Like a son...” which essentially are inherited, and are only revealed through contemplation. כדי להגדיל מדורת אש האהבה ברשפי אש ושלהבת עזה ולהב העולה השמימה, עד שמים רבים לא יוכלו לכבות וגו׳ ונהרות לא ישטפוה וגו׳ in order to fan the blaze of the fiery love, with glowing coals and an intense fire and a flame that rises heavenwards, so that2 “not even many waters which are enemies of the love can extinguish it..., nor rivers quench it....” Love created purely as a result of contemplation is more passionate and fiery than love which is essentially inherited, even when the inherited love is revealed through contemplation. כי יש יתרון ומעלה לבחינת אהבה כרשפי אש ושלהבת עזה וכו׳ הבאה מהתבונה ודעת בגדולת אין סוף ברוך הוא, על שתי בחינות אהבה הנזכרות למעלה כאשר אינן כרשפי אש ושלהבת כו׳ For there is a superiority and excellence in the quality of love burning like fiery coals and an intense flame,... which comes from an understanding and knowledge of the greatness and transcendence of the blessed Ein Sof, over the two categories of love referred to above, when they are not like fiery coals3 and a blaze,... but merely result from feeling (or contemplating) G‑d’s closeness to a Jew, inasmuch as He is “the Source of our life” and “our true Father.” The superiority of this love is: כיתרון ומעלת הזהב על הכסף וכו׳ כמו שכתוב לקמן similar to the superiority and excellence of gold over silver, and so forth, as will be explained later.4 Not only is gold worth more than silver ounce for ounce, in which case a preponderance of silver would be more valuable, but gold is intrinsically of greater value in that it possesses a distinctive gleam which people find highly attractive. So, too, with regard to love that results wholly from contemplation: it is not a higher level of love; on the contrary, the level of love that comes from above and is termed ahavah rabbah, “great love,” is the higher form of love. The superiority of love that results entirely from contemplation lies in its fiery passion and yearning of the soul. This is one reason why the two previously-mentioned kinds of love that Jews inherit do not suffice; they lack passion when compared to love emanating entirely from one’s intellect. The Alter Rebbe now provides yet another reason why wholly contemplative love is necessary: It is important to attain contemplative love not only because of the superiority of the resulting passion, but because the contemplation is an end unto itself. By contemplating G‑d’s greatness, one fulfills the whole purpose of creation — that created beings should come to know and understand G‑d’s greatness. וגם כי זה כל האדם ותכליתו Besides, this is the whole man and his raison d‘etre: למען דעת את כבוד ה׳ ויקר תפארת גדולתו, איש איש כפי אשר יוכל שאת, כמו שכתוב ברעיא מהימנא, פרשת בא: בגין דישתמודען ליה וכו׳ וכנודע that one may know the glory of G‑d and the majestic splendor of His greatness, each according to the limit of his capacity, as is written in Ra‘aya Mehemna, Parshat Bo: “In order that they may know Him,” and so forth, as is known. Thus, there is a special quality and purpose in contemplation (that leads to love) itself. Contemplation of G‑d’s greatness is exercised to a much greater degree in the love that is created from contemplation, than it is found in a love which is merely revealed through contemplation, as is the case in the two aforementioned kinds of love. In order to merely reveal the love of “My soul...” by contemplating how G‑d is the “true Source of life,” or to reveal the love of “Like a son..,” by contemplating how G‑d is “our true Father,” one’s meditation need not be exceedingly profound. A much deeper understanding and more profound mode of meditation is necessary in order to create a love of G‑d based solely on intellectual comprehension. As a result, the divine intention “that they may know Him” — that created beings come to know G‑dliness — is realized to a much greater extent through wholly contemplative love. This is the additional reason as to why the kinds of love inherited from the Patriarchs do not suffice, and it is necessary to exert oneself to attain a love of G‑d that stems entirely from contemplating His greatness. FOOTNOTES 1. Ch. 43. 2. Shir HaShirim 8:7. 3. Commenting on the words “when they are not like fiery coals,” the Rebbe notes that it is indeed possible for the loves of “My soul...” and “Like a son...” to possess the quality and passion of “fiery coals.” This comes about when the contemplation which leads to the revelation of these two loves focuses [not on His nearness, but] on the transcendence of “our true Father” and the “Source of our life”; the majestic exaltedness of the Father arouses a thirsting and longing love in the son. Briefly, the matter is as follows: There are two general modes of contemplating G‑dliness — contemplating His transcendence and exaltedness (or conversely, the distance of the worlds from G‑d), and contemplating G‑d’s close relationship with us. The former will result in the thirsting and longing love of “fiery coals,” while the latter will result in a Jew’s feeling close to G‑d. This love is known as “love similar to water.” Each of these two modes of contemplation has two possible results: (1) it leads to the revelation of a love (or fear) that already exists in the soul (as an inheritance from the Patriarchs), or (2) it creates love (or fear). The Rebbe concludes: “It is noteworthy that [love resulting from contemplating G‑d’s] transcendence must refer to a form of transcendence that has some relationship to the person; otherwise the result will be self-abnegation. The same is true with regard to [contemplating the world’s] distance [from G‑d]. Cf. references cited in note to Kuntres Etz HaChayim, ch. 2.” 4. In ch. 50.