Japanese Viewpoint of World War 2 - My Japan | American Propaganda Documentary | Japanese Footage

http://youtu.be/BtDaR5fEjtk
IDEAS FROM THE  VIDEO
Poetic vision of Japan
Fujiyama  the holy mountain
You bomb us but c/n destroy us the heart of Japan, it's people
We re not like you live well on simple food
You think you sacrifice. Do you take yourselves seriously? You are stupid and we do not take you seriously.
You work for your next day off . We work to win the war.
You show your stupidity in thinking we are like you.
You cannot outfight us.You will not pay the full price of victory.
Many more enter our armies than you. We have at first sent our second best and outscourings to fight you .
We are awaiting you in the other half of the world China,Burma,East Indies,Manchuria, Mongolia, which we control and the battles which we control.
We face facts which you refuse to face :

• Human lives are cheap
• Unlike you we have no cowardly illusions on this topic.
• We spend lives freely yours and ours
• We are prepared to spend 10 million lives for victory
• We will stop at nothing to crush you   can you say the same?
• You dream of victory rather than work for it.
• You expect  peace at bargain rates.We learned of bargains also, that prisoners are liabilities  to be expended to our purpose of victory.

JAPANESE IN A MASS PSYCHOSIS OF LIVING THEIR NATIONAL MYTHS ON AN INDIVIDUAL AND PSYCHIC LEVEL  SIMULTANEOUSLY, BUT THE REALITIES OF MASS STARVATION OF AN ISLAND AND THE INEXPLICABLE INFERIORITY OF A PEOPLE OUT OF DUE TIME SUFFERING STARVATION AND LACK OF NATURAL RESOURCES CATAPULTED A RAGE THAT BECAME INEXPLICABLE TO THE WEST, AND UTTERLY INCOMPREHENSIBLE TO THE WEST AS TO WHAT MOTIVATED THE POSSIBLY WORST BARBARISM OF ALL TIME. (my comment)

Meaning of the acceptance of the Torah-total eventual emancipation

Part 2

This idea (that one who is intimately connected to G-d escapes the limitations and control imposed upon him by physical systems) is embodied in the statement of Rabbi Yossi (Tr. Avodah Zarah 5a): "The Jewish people accepted the Torah [only] so that the Angel of Death, other nation[s], and other 'tongues' (cultures) should have no power over them, as it is written (Psalms 82:6-8) 'I had said, you are Angels, all of you sons of the most High. Nevertheless, you shall die like a man, and fall as one man, O princes.' The power of the "Angel of Death" represents the process of nature to which man is subjected, for death is a fundamental component of the natural, physical system. The power of nations and culture represents the governmental and social systems to which man is subjected. One who subjects himself to the burden of Torah, which is a Divine system, emancipates himself from being controlled by the natural and human systems (even as he must remain involved in them). This idea is also taught in Chapter 6 (Mishna 2) " 'The tablets are the writing of G-d, engraved (charut)...,' (Shemoth 32:16). Don't pronounce it "charut" (engraved) but "cheirut" (emancipated), for there is no one who is free save one is involved in Torah, which elevates him...". This Mishna explains to us that one who is involved in Torah elevates himself above the level of the natural system, which regulates the world (in a fixed and compelling way), and above the level of human regulation of society, neither of which are inherently natural (because there is no specific form of government, and no specific set of societal norms which are fundamentally compelling). This elevation frees man from the two systems which can exert control over him (within the physical system). We still need to understand why it is that one who is involved in Torah achieves this elevation above the natural, physical world. "Sechel" (we have explained this to mean the spiritual/intellectual dimension of man) rises above the material world, which frees man from being regulated by the natural and societal systems, both of which emanate from Olam HaZeh" (the ephemeral, material world, which was created temporarily to enable man to prepare for the eternal "world to come"). One who is involved in Torah transcends the level of Olam HaZeh. Therefore the burdens of government and livelihood are removed from him.  Even though a person can't exist without a livelihood, and he needs to work in order to have the resources necessary to be involved in Torah, he, nevertheless, doesn't carry the BURDEN of a livelihood. When he accepts upon himself the burden of Torah, his livelihood will come to him without difficulty. This is because of his intimate connection with G-d, which raises him above the level of Olam HaZeh (the physical system, the nature of which imposes a struggle to earn ones livelihood).  But if he relieves himself from the burden of Torah, he is gravitating towards Olam HaZeh, the material world, by opting out of an existence in a higher level system. By rooting himself in the material dimension, the natural consequence is that he is subjected to controls and regulations inherent in that world, the burdens of government and livelihood. When you understand "chochmah" very well (these are code words in the Maharal for the introduction of Kabbalistic concepts) you will understand how it is that one who accepts the burden of Torah has the burdens of government and livelihood removed from him. In the Beith Hamikdash, the Shulchan (Table) was in the north, and it symbolized royalty, which represents the regulation of governmental systems in this world. The Menorah was in the south, and it had seven branches, which represents the seven days of creation, the system of nature in the world. (The number seven always represents a natural cycle, encompassing the totality of the physical world.) This is known to those versed in "chochmah." These two items of the Temple were situated in the Heichal (the main hall of the Holy Temple) which represents the material world. The Torah, on the other hand was kept in the Aron (the Ark), which was in the Holy of Holies, which symbolizes the metaphysical, upper world.  It should be understood that the burden of livelihood and the burden of government themselves are two distinct categories, the former emanating from the system of nature, and the latter system emanating from human consensus and dictates. The Torah transcends both systems, and frees man from their control and limitations, when he subjects himself to the system of the Torah. This was enough of an explanation to those who understand.  (With this concluding line, the Maharal again implies the Kabbalistic nature of these last ideas. Our Rabbis teach us that transmission of Kabalistic ideas is done by giving them over in vague terms, rather than spelling them out in detail, making proper understanding available only to those properly equipped to "fill in the blanks.")

COMFORT WOMEN

http://wn.com/japanese_atrocities__comfort_women_sex_slaves_in_ww2
http://wn.com/japanese_atrocities__comfort_women_sex_slaves_in_ww2



GANG RAPE THEN MURDERED  PLUNGING BLADES INTO THEIR VAGINAS OVER AND AGAIN
PERVERSE PLEASURE
 SICK SEXUAL PLEASURE DERIVED
BROTHELS CREATED
NANKING  HOSPITAL  WOMEN TAKEN
SEXUAL SLAVES
RAPED AND TORTURED OLD WOMEN ALSO
THOUSANDS TAKEN CAPTIVE   OVER 80,000 PUBLICLY  RAPED  ATTACKED LOCAL HOSPITAL IN NANKING
GINLING GIRLS COLLEGE
RAPED IN BROAD DAYLIGHT IN FRONT OF FAMILY
GANG RAPED TO DEATH
PREGNANT WOMEN BREASTS CUT OFF  FETUSES ON BAYONETS   CUT OPEN AND  FETUSES TORN FROM BODIES  AND IMPALED ON BAYONETS

vidui the necessity of confession in the teshuva process

Yom Kippur Confessions

One of the mainstays of the Yom Kippur service is the Al Chet, the confessional prayers recited no less than ten times during the hours immediately preceding Yom Kippur as well as on the day itself.

There is a dispute in the Gemara1 regarding the manner of confession. Rabbi Yehudah maintains that individual sins must be cited and acknowledged, while Rabbi Akiva holds that they need not be mentioned.

Do they disagree?

Tosafos explains2 that Rabbi Yehudah believes the sins must be mentioned “so that he feel ashamed of his sins,” while Rabbi Akiva holds that he need not cite his sins “so that he not be suspected of [also having committed] other sins.”

But why does one sage contend that feeling a sense of “shame” during confession outweighs the possibility of being suspected of other sins, while the other holds that the fear of being suspected outweighs the importance of one’s sense of shame?

“Feeling ashamed of one’s sins” is germane to one’s current repentance: When a person is truly ashamed of a sin, then his regret as well as his resolve to behave better in the future will be more intense.

Conversely, the “loss” that derives from “being suspect of other sins” relates to the future — he may lose his credibility; his being suspected of additional sins will be used by his detractors, etc.

Accordingly, the dispute of the sages hinges on3 whether current behavior is to be predicated on a (possible) future situation.

Rabbi Yehudah maintains that since mentioning the actual sins is germane to a person’s current repentance, making it more sincere, we therefore do not concern ourselves with any possible future results.

Rabbi Akiva, however, feels4 that one must reckon in the present with the effect which actions will have in the future. Therefore, although citing particular sins would have a beneficial effect on a person’s repentance, we must be wary of the damage that will result in the future. He therefore maintains that individual sins need not be cited.

Their dispute may also be explained on a deeper level: There are many levels of repentance. Generally, they are divided into two categories: “repentance out of fear” and “repentance out of love.”5

With regard to “repentance out of fear,” it is logical to assume the necessity of enumerating one’s sins. For since the person is repenting out of fear of punishment, the fear for having committed a grave sin is much greater than that for having committed a minor transgression.

Thus it follows that the person must enumerate his sins, for were he not to do so, he would be lacking in feeling about their severity, and consequently his repentance would be lacking.

Specifying the sin, however, is not so important when one “repents out of love,” inasmuch as the person is not thinking about punishment, but about his connection to G-d. Since even a minor sin causes a person to be sundered from G-d,6 no great benefit will derive from citing the actual sin; when considering a sin’s ability to sever a person’s love for G-d, all sins are quite similar.

In fact, all degrees of repentance share a common basis — the desire to return and cleave to G-d. When a person repents out of fear, it means that his coarseness conceals — even from himself — the true basis of his repentance, which is love.

Thus, Rabbi Akiva, who sees within the present its deeper and future results, also perceives the inner aspect of repentance — that even when repentance is done out of fear it is essentially being done out of love.

Enumerating one’s sins — necessary when repenting out of fear — is thus not at all crucial.

Based on Likkutei Sichos, Vol. XXIV, pp. 239-242

FOOTNOTES
1.	Yerushalmi, conclusion of tractate Yoma. See also Talmud Bavli, Yoma 86b; Tosefta ibid., 4:14; Yerushalmi, Nedarim 5:4.
2.	Titled Leichosh — Gittin 35b, based on the Yerushalmi, Nedarim, ibid.
3.	See S’dei Chemed, Klallim, Ma’areches Zayin, Klal Aleph. See also Likkutei Sichos, Vol. XV, p. 453ff.
4.	See also Likkutei Sichos, Vol. XIX, p. 70, 73ff.
5.	Yoma 86a-b.
6.	See Tanya, ch. 20ff. at length.

How Is Yom Kippur Observed?

http://www.chabad.org/holidays/JewishNewYear/template_cdo/aid/995354/jewish/How-Is-Yom-Kippur-Observed.htm

How Is Yom Kippur Observed?

An overview of Yom Kippur’s traditions and customs

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ainu makeinu     http://www.chabad.org/multimedia/media_cdo/aid/312331/jewish/Avinu-Malkeinu-Medley.htm

Yom Kippur commemorates the day when G‑d forgave the Jewish people for the sin of the Golden Calf. Forty days after hearing G‑d say at Mount Sinai, “You shall not have the gods of others in My presence; you shall not make for yourself a graven image,” the Jews committed the cardinal sin of idolatry. Mosesspent nearly three months on top of the mountain pleading with G‑d for forgiveness, and on the tenth of Tishrei it was finally granted: “I have pardoned, as you have requested.”

From that moment on, this date, henceforth known as the Day of Atonement, is annually observed as a commemoration of our special relationship with G‑d, a relationship that is strong enough to survive any rocky bumps it might encounter. This is a day when we connect with the very essence of our being, which remains faithful to G‑d regardless of our outward behavior.

And while it is the most solemn day of the year, we are also joyful, confident that G‑d will forgive our sins and seal our verdict for a year of life, health and happiness.

For nearly twenty-six hours—from several minutes before sunset on 9 Tishrei until after nightfall on 10 Tishrei—we “afflict our souls”: we abstain from food and drink, do not wash or anoint our bodies, do not wear leather footwear, and abstain from spousal intimacy. We are likened to the angels, who have no physical needs. Instead of focusing on the physical, we spend much of our day in the synagogue, engaged in repentance and prayer.

Preparations

On the day before Yom Kippur, the primary mitzvah is to eat and drink in abundance. Two festive meals are eaten, one earlier in the day, and one just prior to the onset of Yom Kippur. Some of the day’s other observances include requesting and receiving honey cake, in acknowledgement that we are all recipients in G‑d’s world and in prayerful hope for a sweet year; begging forgiveness from anyone whom we may have wronged during the past year; giving extra charity; and the ceremonial blessing of the children.

Before sunset, women and girls light holiday candles, and everyone makes their way to the synagogue for the Kol Nidrei services.

On Yom Kippur

In the course of Yom Kippur we will hold five prayer services: 1) Maariv, with its solemn Kol Nidrei service, on the eve of Yom Kippur; 2) Shacharit—the morning prayer; 3) Musaf, which includes a detailed account of the Yom Kippur Temple service; 4) Minchah, which includes the reading of the Book of Jonah.

Finally, in the waning hours of the day, we reach the climax of the day: the fifth prayer, the Neilah (“locking”) prayer. The gates of heaven, which were open all day, will now be closed—with us on the inside. During this prayer we have the ability to access the most essential level of our soul. The Holy Ark remains open throughout. The closing Neilah service climaxes in the resounding cries of “Hear O Israel . . . G‑d is one.” Then joy erupts in song and dance (a Chabad custom is to sing the lively “Napoleon’s March”), followed by a single blast of the shofar, and the proclamation, “Next year in Jerusalem.”

After the fast we partake of a festive after-fast meal, making the evening after Yom Kippur a yom tov (festival) in its own right. We immediately begin to look forward to the next holiday and its special mitzvah: the construction of thesukkah.

kaparot

if a chicken is unavailable, one may substitute another kosher fowl (besides for doves and pigeons, as they were offered as sacrifices in the Holy Temple). Some use a kosher live fish; others perform the entire rite with money, and then giving the money – at least the value of a chicken – to charity.
http://www.chabad.org/holidays/JewishNewYear/template_cdo/aid/320228/jewish/Text-of-Kapparot.htm

At dawn or early in the morning before Yom Kippur, take a live chicken, fish or money which will then be given to charity and recite the following three times. Recite the first paragraph, do the rotations and then recite the paragraph again, etc.

Children of man who sit in darkness and the shadow of death, bound in misery and chains of iron --- He will bring them out of darkness and the shadow of death, and will sunder their bonds. Foolish sinners, afflicted because of their sinful ways and their wrongdoings; their soul loathes all food and they reach the gates of death --- they cry out to the Lord in their distress; He saves them from their afflictions. He sends forth His word and heals them; He delivers them from their graves. Let them thank the Lord for His kindness, and [proclaim] His wonders to the children of man. If there be for a man [even] one interceding angel out of a thousand [accusers], to speak of his uprightness in his behalf, then He will be gracious to him and say: Redeem him from going down to the grave; I have found expiation [for him].

When reciting the first twelve words below, rotate the chicken, fish or money over your head.

This is my exchange, this is my substitute, this is my expiation. This chicken shall go to death and I shall proceed to a good, long life and peace.

The Kaparot Ceremony

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Overview of the Day's Observances

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Morning Prayers

It is customary to perform the kaparot(symbolic "atonement") rite in preparation for Yom Kippur.

The rite consists of taking a chicken and waving it over one's head three times while reciting the appropriate text. The fowl is then slaughtered in accordance with halachic procedure and its monetary worth given to the poor, or, as is more popular today, the chicken itself is donated to a charitable cause.

We ask of G‑d that if we were destined to be the recipients of harsh decrees in the new year, may they be transferred to this chicken in the merit of this mitzvah of charity.

In most Jewish communities, kaparot is an organized event at a designated location. Live chickens are made available for purchase, ritual slaughterers are present, and the slaughtered birds are donated to a charitable organization. Speak to your rabbi to find out whether and where kaparot is being organized in your area.

The Details

The Timing

Kaparot can be done any time during the Ten Days of Repentance (i.e. betweenRosh Hashanah and Yom Kippur), but the ideal time is on the day preceding Yom Kippur during the early pre-dawn hours, for a "thread of Divine kindness" prevails during those hours.

The Chicken

Several reasons have been suggested for the choice of a chicken to perform the kaparot rite: 1) In Aramaic, a rooster is known as a gever. In Hebrew, a geveris a man. Thus we take a gever to atone for a gever. 2) A chicken is a commonly found fowl and relatively inexpensive. 3) It is not a species that was eligible for offering as a sacrifice in the Holy Temple. This precludes the possibility that someone should erroneously conclude that the kaparot is a sacrifice.

It is customary to use a white chicken, to recall the verse (Isaiah 1:18), "If your sins prove to be like crimson, they will become white as snow." In any event, one should not use a black chicken, as black is the color that represents divine severity and discipline. Nor should one use an obviously blemished chicken.

A male takes a rooster; a female uses a hen. Ideally every individual should use their own chicken. If, however, this is cost prohibitive, one fowl can be used for several individuals. So an entire family can do kaparot with two chickens—one rooster for all the males and one hen for all the females.

In the event that more than one person share a kaparot chicken, they should do the kaparot together, not one after the other. For one cannot do kaparot with a "used" chicken.

A pregnant woman should perform kaparot with three chickens—two hens and a rooster. One hen for herself, and the other hen and rooster for the unborn child (of undetermined gender). Or, if this is too expensive, one hen and one rooster will suffice (and if the fetus is female, she shares the hen with her mother).

If a chicken is unavailable, one may substitute another kosher fowl (besides for doves and pigeons, as they were offered as sacrifices in the Holy Temple). Some use a kosher live fish; others perform the entire rite with money, and then giving the money – at least the value of a chicken – to charity.

The Ceremony

• Click here for the English text of the kaparot. Click here for Hebrew and English text in printable PDF format (courtesy of Kehot Publication Society).
• Take the chicken in your hands and say the first paragraph ("Children of man who sit in darkness...")
• When reciting the beginning of the second paragraph, wave the chicken over your head in circular motions three times—once when saying, "This is my exchange," again when saying "This is my substitute," and again when saying, "This is my expiation."
• Repeat the entire process another two times. (Altogether waving the chicken over your head nine times.)
• Rest both your hands on the bird—as was customarily done when bringing a sacrifice in the Holy Temple.
• Take the chicken to the shochet (ritual slaughterer), who slaughters the bird.
• Here's your chance to fulfill a relatively rare biblical mitzvah—that of covering the blood of a slaughtered bird. Take a handful of dirt (usually made available in the area) and recite the following blessing before covering the blood:
  Baruch attah Adonai Eloheinu melech haolam, asher kidishanu b'mitzvotav v'tzivanu al kisui hadam be'afar.
  (Blessed are You, L‑rd our G‑d, King of the universe, who has sanctified us with His commandments and commanded us concerning covering the blood with earth.).
• It is customary in many communities to tip the shochet for his service.

If you're reluctant to hold a live chicken in your hands, someone else can hold the chicken and wave it over your head.

Even the smallest of children are traditionally brought to kaparot, and one of their parents waves the chicken over the child's head, while saying, "This is your exchange, this is your substitute, this is your expiation..."

It is of utmost importance to treat the chickens humanely, and not to, G‑d forbid, cause them any pain or discomfort. Jewish law very clearly forbids causing any unnecessary pain to any of G‑d's creations. The repugnance of such an unkind act would certainly be amplified on this day, the eve of the day when we beseech G‑d for – perhaps undeserved – kindness and mercy. In fact, the Code of Jewish Law suggest that we take the innards and liver of the kaparot chickens and place them in an area where birds can feed off them. "It is proper to show mercy to the creatures on this day, so that in Heaven they should have mercy upon us [too]."

The same procedure outlined above is followed – sans the ritual slaughterer – if using fish or money for kaparot.

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haRotzeh b'Tshuva

I Want To Come Home, But I Don't Know If Dad Will Let Me In

I would like to share a thought about Yom Kippur. As Rav Dovid Kronglass used to say, this is the most important week of the year. We have a tremendous task in front of us and that is the work of repenting. We should always bear in mind one very important fact: how desperately the Ribono shel Olam wants us back.

Every day in Shmone Esrei, we recite a blessing about Teshuva. The blessing begins with the words "Bring us back, our Father, to Your Torah, and bring us near, our King, to Your service, and influence us to return in perfect repentance before You." The blessing ends with the words "Blessed are You, Hashem, WHO DESIRES REPENTANCE (haRotzeh b'Tshuva)."

We recite these words so many times during the year that perhaps they lose their impact. However, haRotzeh b'Tshuva does not merely mean that the Almighty will accept our repentance. It means He WANTS our repentance. His desire for us to come back is so enormous that as long as we make even a minimal effort, He will be waiting there to take us back.

I recently read a short story from a Gentile author. The story is fictional but I believe it is very powerful and has a beautiful message that is directly related to the idea I just mentioned. The story encapsulates what it means when we say the Ribono shel Olam is a Rotzeh b'Tshuva.

In the story, there was a boy who finished high school and, as is quite typical of youth that age, he told his parents he wanted to discover and see the world. His father told him, "No, I want you to start college." The boy would not accept his father's advice: "I need to spread my wings a little and see what the rest of the world is like. I want to travel and see the rest of America."

The father told his son "If you leave, do not bother ever coming back. You can start college now or you can leave this house and keep on going because you will never be welcome in my house again." The boy decided to leave anyway.

He left his home in Maryland and began hitchhiking across America. He picked grapes in California and he did odd jobs here and odd jobs there just to keep himself going. As is often the case, after some time, the boy became home sick. He missed his parents. He missed home. He missed having a permanent roof over his head. He missed knowing where his next meal would come from. He started hitchhiking back to the east coast, which was his point of departure.

He got as far as Iowa, sat down on a curb somewhere and wrote a letter home: Dear Mom, I'm tired. I'm hungry. I'm lonely. I want to come home. But I don't know if Dad will let me home. Mom, you know the train track crosses our farm and near the farm is an apple tree. If Dad will let me in, I want you to tie a white towel around a branch of that tree. I will get on the train and I will look for the apple tree and check to see if there is a white towel wrapped around one of its branches. If dad still feels the same way he did the day I left when he told me not to ever come home again, I understand that there will be no white towel there and I will know that I can't come home.

The boy made it back to the east coast, near Maryland, boarded a passenger train, and started heading towards home. As the train approached the farm, he became terribly nervous. Would there be a towel there or would there not be a towel? As the train came closer and closer, he turned to the fellow sitting next to him on the train and said, "I want you to do me a favor. We are going to pass a farm with an apple tree right near the tracks. I am going to close my eyes. Just tell me if there is a white towel wrapped around a branch on that tree. I am too nervous to look myself." He was so scared that the towel would not be there, he was afraid to even look directly at the tree!

He sat on the train with his eyes tightly shut and the train passed the farm and passed the tree. The boy said to the man sitting next to h im, "What happened?" He said, "Son, there is a white towel around every branch on that tree." This said, in effect, that the father could not wait for the son to come home.

This, l'havdil (distinguishing between a trivial story and a weighty spiritual lesson), is a parable of what it means "HE DESIRES REPENTANCE". The Ribono shel Olam wants us back, passionately. Just like any father who may have had disagreements with his son, at the end of the day, "as a father has mercy on his children," how much more so in the case of the Mercy of our Father in Heaven, which knows no bounds. He certainly wants us back as much as any flesh and blood father would ever want his son back.

May we all merit to do a complete repentance and be sealed for a long good life of shalom, a year of redemption and salvation, and peace upon Israel.