ed note–Apologies to the reader for being forced to wade through all of this Judaic hocus-pocus/mumbo-jumbo, but there are some very important items revealed herein–
These various ‘burps’ that appear in the Jewish press (Yes, we are repeating ourselves here) where in moments of confidence and uncharacteristic candor someone from within the tribe lets loose with something that they normally would not/have not in times past are the equivalent of someone previously thought to be a close friend being heard saying something in a recorded message that reveals their true feelings about you, and they aren’t complimentary.
Remember, as we have pointed out here as of late, there is nothing ‘Western’ or ‘Democratic’ about the Jewish state. It ABHORS Western (i.e. Greco-Roman) culture and has for 2,500 years, a fact that is celebrated yearly at H’nooka, and represented by the Menorah.
Here our esteemed Hebraic author becomes even more clear about this, in that he attributes this war between ‘light and dark’ to have originated not with the introduction of Hellenic culture in the Levant, but indeed, from the very beginning of creation as outlined in the book of J-enesis.
Also note how all those who got sideways with the apple of God’s eye are mentioned as being representations of this darkness–The Babyonians, the Persians, the Greeks and the Romans.
Also note, that while there are yearly Judaic festivals celebrating Yahweh’s revenge against the various peoples throughout history said to have tried to ‘extuinguish’ the light of Judaism–Passover for Egypt, Purim for Persia, H’nooka for Greece–that there is no celebration for the destruction of Rome–
YET.
This is precisely the process that is taking place now, where Judea, Inc is as active as a swarm of termites in devouring away Roman (Western) culture through control of media, Hollywood, politics, culture, etc. In other words, Jews today ensconced in various positions of power & influence and led by insane religious leaders who believe that the world and universe would simply cease to exist were it not for the ‘light of Judaism’ are in the process of tearing down Rome (the West) brick by brick as a preparatory step to creating a new Judaic religious ceremony like the aforementioned Passover, Purim, and H’nooka, that will then be enshrined with all the others where Jews get together yearly and celebrate the revenge they took against those who refused to recognize them as GAAAAWWWWWD’S chosenoids.
As a final note, be not swayed or seduced by the last lines of our esteemed Hebraic author’s wish that someday the ‘light’ of Judaism and the ‘beauty and science’ of Greece will somehow/someway be merged as one complimentary, functioning unit. We can’t pretend to be mindreaders and to thus infallibly diagnose exactly what our esteemed Hebraic author is trying to achieve with this, but a good guess would be that he is doing so in the interests of not alienating those ‘Hellenized’ Jews of the West today living in the Diaspora who day by day are falling farther and farther away from the subatomic orbit whose nucleus is represented by that dangerous radioactive religious element known as ‘J-tonium 666’.
Daniel Pinner, Israel National News
The Midrash records that Reish Lakish (Rabbi Shimon ben Lakish) homiletically explained the first few moments of Creation to be a microcosm of all subsequent history:
“In the beginning, G-d created the heavens and the earth; and the earth was chaos and void, with darkness over the abyss. And the Spirit of G-d was hovering over the waters, and G-d said: Let there be light! – And there was light” (Genesis 1:1-3).
Reish Lakish expounds: “‘The earth was chaos’ alludes to the Babylonian exile…; ‘and void’ alludes to the Median [Persian] exile…; ‘darkness’ alludes to the exile of Greece, which darkened the Jews’ eyes with their decrees, when they said to them: Write on the horns of the ox that you have no share in the G-d of Israel; ‘over the abyss’ alludes to the exile of the evil kingdom [Rome], whose extent cannot be fathomed, just like the abyss; ‘and the Spirit of G-d was hovering’ alludes to the spirit of King Mashiach” (Bereishit Rabbah 2:4).
Though Greece was – and still is – considered the epitome of enlightenment in the ancient world; and though Greek philosophy and science provided the basis for philosophy and science even until today; and though Greece was far-and-away the most cultured and educated nation in the world at the time, and though ancient Greece produced some of the most beautiful statues and architecture and works of art in history –
– nevertheless, from the Jewish perspective, it represented darkness. Greek Hellenistic philosophy rejected G-d and spirituality, therefore all of its (admittedly impressive and physically beautiful) achievements were dead.
Maybe the epitome of Hellenism was the philosopher Epicurus (341-270 B.C.E.) – the philosopher who taught complete sensuality. This life is all that there is, there is no afterlife, no reward or punishment – therefore the sole purpose of life is sensual enjoyment. Pleasure and pain, he taught, define good and evil: this is to say that anything which brings pleasure is good, anything which brings pain is evil.
As a philosophy for life, it inevitably militates against spiritualism, against any concept of good and evil as defined by G-d.
And it is no idle happenstance that the Hebrew adaptation of his name, epikorus, means heretic. The Hebrew אַפִּיקוֹרוֹס combines the name Epicurus with the Hebrew root פקר, denoting “free of restraint”, as in the word הֶפְקֵר (ownerless). And since the root-letters in Hebrew can sometimes change order without changing the meaning of the word, the word אַפִּיקוֹרוֹס can also be seen as a cognate of the root פרק, denoting “cast off” (as in casting off a yoke).
For all its physical beauty, Hellenism is the epitome of rejecting the constraints which G-d has ordained.
Greece’s earliest history begins immediately after the Flood, with the origin of mankind’s 70 nations:
“The sons of Yefet (Japheth): Yavan (Javan)… and the sons of Yavan: Elisha and Tarshish, Kittim and Dodanim” (Genesis 10:2-4).
יָוָן (Yavan) is the Hebrew name for Greece. And his first son, אֱלִישָׁה (Elisha), is a clear reference to Ellas or Hellas, part of ancient Greece (Hellas of course being the origin of the name Hellenism). And it is intriguing that the Targum Yonatan renders אֱלִישָׁה into Aramaic with two names: אֱלִישָׁה אַלַס, Elisha Allas, strengthening the connexion between Greece and Hellas.
And the Targum Yonatan renders דֹדָנִים (Dodanim) into Aramaic as דּוֹרְדַנְיָא (Dordaniya) – maybe suggesting the Dardanelles, in Greek called Dardanellia, known in antiquity as the Hellespont, from the Greek Hellespontos, “Sea of Helle”.
And the Hebrew name for Greece, יָוָן, is clearly a cognate of Ionia, part of ancient Greece.
Yavan’s father was Yefet, יֶפֶת, whose name denotes beauty. And among Noah’s first recorded utterances was his blessing: “Blessed be Hashem, the G-d of Shem… May G-d beautify Yefet, and may he dwell in Shem’s tents” (Genesis 9:26-27).
Yefet’s beauty – Yavan’s (Greece’s) beauty – would, in an ideal world, be housed in the tents of Shem, meaning in Synagogues and Study Halls (Batei Midrash). In an ideal world, Yavan’s undisputed physical beauty would be harnessed to Israel’s spirituality and would be dedicated to the service of G-d.
When Yavan is left to go his own way, his beauty inevitably degenerates into Epicurean sensuousness – epikorsut, heresy.
And so we note the inference of the name יון: three letters which follow the same general form, each one plunging lower than the previous one, leading to ever-deeper depths.
And we also note that יָוָן is צִיּוֹן (Zion) without the צ (tzaddik). צִיּוֹן, denoting “distinguished by beauty”, but devoid of the צ, denoting righteousness. When צִיּוֹן is devoid of its צ, its righteousness, then what remains is יָוָן, Yavan (Greece).
The original Divine plan was for Shem and Yavan – the Jews and the Greeks – to collaborate in building a world of spiritual and physical beauty.
And I would suggest that there is an exquisitely subtle hint to our intended joint mission in the world in an exquisitely subtle and abstruse point of Hebrew grammar – actually an exception to an exception to a seemingly insignificant point of grammar.
Hebrew has no word for the definite article “the”. Instead, “the” is the prefix הַ-. And the general rule is that the letter immediately following the הַ- prefix has a dagesh (a dot in the letter which doubles and emphasises the letter): הַסֵּפֶר (the book), הַלַּיְלָה (the night), הַיָּרֵחַ (the moon), and so forth.
But every rule has its exceptions, and this rule has two exceptions: (1) The five guttural letters א,ה , ח, ע, and ר can never have a dagesh; (2) When the letter following the הַ- is a י vowellised with a sh’va (יְ), then the יְ does not have a dagesh: הַיְלָדִים (the children), הַיְאֹר (the river, specifically the Nile), הַיְשִׁימוֹן (the desert), הַיְרֻשָּׁה (the inheritance), and so forth.
And there are two exceptions to this second exception: הַיְּהוּדִים (the Jews) [1], and הַיְּוָנִים (the Greeks) [2]. Hebrew grammar gives an unwarranted dagesh to the יְּ of both nations, the Jews and the Greeks. The יְּ which is the first letter of G-d’s holy Name; the יְּ which represents G-d Himself.
This tiny, minuscule point of Hebrew grammar, so esoteric that few people ever notice it or are even aware of it, nevertheless teaches us a central lesson. Both הַיְּהוּדִים (the Jews) and הַיְּוָנִים (the Greeks) add the dagesh in the י, the yud, the first letter of their names, against the rules of normative grammar. Both הַיְּהוּדִים (the Jews) and הַיְּוָנִים (the Greeks) are supposed to emphasise G-d in this world.
