Please pray for our Patriot Armed Forces standing in harm’s way around the world, and for their families, especially those of our fallen Soldiers, Sailors, Airmen, Marines and Coast Guardsmen, who have died in defense of American liberty while prosecuting the war with Jihadistan.
The Jewish religion has always held that their is sanctity in human life. For this reason many who are active in the movement to abolish capital punishment are Jews.
It is with the background of this belief system that I write this blog.
There is a certain dichotomy in the blind following of a man who strongly believes in the "right" to kill a baby that survives an abortion, and the position that holds life is a sacred gift from "I AM WHO AM".
The following is an excerpt from "Jews Choosing Life", by Matthew Berke.
"The sanctity and infinite worth of every human being is a quintessential Jewish value, grounded in the biblical notion that man is made in the image and likeness of God. According to the Mishnah (Sanhedrin 4:5): "Whoever destroys one life is as if he destroyed a whole world, and whoever preserves a life is as if he preserved the whole world."
Against this background, it is ironic and vexatious for many pro–life activists that American Jews tend to line up on the "pro–choice" side in the struggle over abortion. "Affirming the Sanctity of Human Life," a conference held last November 12 in Washington, D.C., brought together a hundred or so Jews who are troubled by the Jewish community’s stance toward the unborn, particularly concerning the gruesome late–term procedure known as "partial–birth abortion.
Rabbi Moses A. Birnbaum, from Long Island, NY, ha this to say: "there is much misgiving and guilt in the Jewish community over partial–birth abortion, and people are hungering for an authentic Jewish response. Although Jews cannot, like Catholics, accept a total ban on all abortions, according to Rabbi Birnbaum, it is imperative to "unite with our Christian brothers and sisters" against partial–birth, "a procedure unique in its total violation of Jewish law" and "tantamount to infanticide." He said Jews should not worry about partial–birth legislation leading to a wider ban on abortion, but should consider one issue at a time. He decried the "mantra of choice," arguing that sometimes people must simply "choose life—the best choice of all, the only choice."
I believe that because of the flip-flops taken by Obama on the Palestinian-Israeli problem, and his stance on partial birth abortion(murder), many orthodox and reform Jews will choose to stay home in November. They cannot bring themselves to vote Republican, nor can they vote for a man who violates their religious beliefs.
In every significant interaction in Obama's adult life with those who disdain and vilify Israel - from Rashid Khalidi to Reverend Jeremiah Wright to Louis Farrakhan - Obama has demonstrated passive resignation and indifference.
He did not stand up to his friend Khalidi, the Palestinian activist, professor and former Palestinian spokesman whom Obama honored at a farewell dinner, and object to Palestinian invectives that Israel was an apartheid state. He did not recoil, until Wright insulted him at the National Press Club, from Wright when he learned that Wright considered Israel a "dirty word" and postulated that Israel had invented an "ethnic bomb."
He did not heed (or was oblivious to) public pleas from Jewish organizations to avoid the Million Man March that Farrakhan organized; nor did he years later leave his church when it honored Farrakhan. It took a hateful rant from another wide-eyed preacher against Hillary Clinton, just when Obama needed to cool intra-party animosities, to do that.
AND IF any further proof were needed, Obama's actions with regard to the Kyl-Lieberman Amendment, the measure to classify the Iranian National Guard as a terrorist organization, should settle the question of Obama's intestinal fortitude when it comes to Israel. An issue presented itself: a choice between, on the one hand, taking a stance against Israel's most vile enemy, Iran, and, on the other, appeasing the far Left of his own party.
Obama chose to satisfy the MoveOn.org crowd and opposed the amendment. The amendment would have been "saber rattling" and unduly provocative, Obama argued at the time. Senators Dick Durbin, Harry Reid, Hillary Clinton and three quarters of the US Senate voted for the amendment. source: U.S. Senate Archives
Once his nomination was secured, Obama told those assembled at the AIPAC convention that he supported classification of the Iranian National Guard as a terrorist organization, a move he well understood was important to Israel's security and to AIPAC's members. Yet under just a smidgen of political pressure during the primary race, he had not been able to muster the will to support a modest measure which inured to Israel's benefit.
Is there anything in all this to suggest that in a potential crisis, when much of the world would be pressuring him to let Israel die, Obama would push all the naysayers aside and demand to "send them everything that can fly"? There is not a shred of evidence to suggest that he would be beyond persuasion when it came down to Israel's survival. In fact, all the available evidence indicates that the opposite is true. Source: Jerusalem PostThat does not mean Obama will not carry the majority of the Jewish vote. Jews are overwhelmingly Democratic, and it is certainly the case that for many American Jews the secular liberal agenda takes precedence over everything else in presidential politics.
For these voters, then, "1973" is not uppermost in their minds. Their devotion to liberalism is controlling, and for their own peace of mind they are willing to accept Obama's generic expressions of warm feelings toward Israel.
Indeed the temptation to believe in Obama's bland promises of support for Israel is a tempting one for liberal Jews. If they can convince themselves that he will be "fine on Israel," no conflict arises between their liberal impulses and their concern for Israel. The urge to believe is a powerful thing, especially when the alternative is an intellectual or moral quandary.
As Sandi Merle put it: "Ultimately, we will have to explain to our children, and our children’s children. L’dor va–dor, from generation to generation, we may have to explain the evil that lives after us."
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