Hair That Myammee Uses

tolerance born of modern politics The Talmud

The Torah, the Talmudic literature and medieval Judaism have a decisive role in the formation of the idea the Republican

Giulio Busi

"Religion and politics are not they the same?". In the early nineteenth century, when quell'inguaribile hothead William Blake posed the question to the (few) readers of his Jerusalem, the phrase had become a valore soprattutto provocatorio. Erano quasi due secoli che gli intellettuali europei si scagliavano contro la vecchia alleanza tra Stato e Religione, e le rivoluzioni settecentesche avevano sancito la separazione tra i due domini.

Il distacco tra cosa pubblica e istituzione di fede è generalmente considerato il risultato di un lento cammino di laicizzazione della società occidentale. In un nuovo libro, destinato a far discutere, Eric Nelson dell’Università di Harvard prova a smontare questa vulgata e per farlo non esita a gettare nella mischia pii teologi protestanti del Seicento e, cosa ancora più inaspettata, un bel numero di rabbini tradizionalisti. Il volume s’intitola eloquentemente La Repubblica ebraica (The Hebrew Republic), and tries to show that not only the Bible but also the Talmudic literature and sources of medieval Judaism played a decisive role in the emergence of religious tolerance and strict republican idea.

The laboratory of this turn of European political thought was, according to Nelson, the Protestant world in search of cultural models of inspiration to find their way among the errors of the wars of religion. And what better example could be the government of the ancient Jews, called by God himself? Forte discoveries dell'ebraistica Christian - born in Italy but emigrated to the Counter-ii Northern Europe - authors such as Hugo Grotius studied thoroughly before the Hebrew.

In primitive state of the Jews, political and religious powers were united. Well, you say, just the opposite of the modern concept, but - and here is the 'trick' Nelson - such a union only worked because the holders of the civil power (before the judges, then the King and the end of the Sanhedrin) had even religious power. This means that there was no independent religious authority among the Jews, so what may seem like a theocratic model for excellence, limiting the actions of the authorities in matters of faith only that touched the common good, freeing the conscience and hearts.

Committed to defend itself against the claims of the Calvinists, who wanted to impose by force the Orthodoxy, some Protestant theologians would therefore appeals to the example of the Jews of biblical age to affirm the principle of tolerance, advocating the idea of \u200b\u200ba public religious thing, yes, but no claim to control over the souls, the thoughts and opinions.

What's more, reading the rabbinic texts, these theologians of the seventeenth century political discovered that Jewish tradition condemned the transfer of the kingdom to Samuel, as an act essentially wicked, a sort of "treason" against God, the only and true king of Israel. He was angry enough to become Republicans, and theoretical the illegality of any monarchy, as he learned the hard way Charles I, King of England was executed in 1649. That

Nelson is an evocative reading of sources in part forgotten, but that works only on condition of leaving out some big river and many streams of political thought between five seventeenth century, from Erasmus Sebastian Castle - which had risen to order the putting to death of Servetus by Calvin - and up to Spinoza, who, though influenced by Grotius, bluntly rejected the Jewish theocracy.

short, while not being revolutionary, as it would in its intentions, with the Republic of Jews , Nelson brings to light another episode of the long and troubled relationship between tolerance and modernity.

Eric Nelson, "The Hebrew Republic," Up Harvard, Cambridge Massachusetts, pp. 230.49 21.00.

Source: Il Sole 24 Ore - September 12, 2010
From: Kolot

Denise Milani Wikipedia.org

Jewish ritual slaughter

Many people wonder how it is possible that the Torah, the promoter of universal values \u200b\u200bof sensitivity and compassion for others, Consider that Jewish ritual slaughter shechittà the only possible method of slaughter, excluding any other. The question acquires additional

weight when one considers that the Torah explicitly prohibits the provocation of unnecessary pain to animals 1, that shows, for example, by the precept that requires you to lift the burden of a beast collapsed under its load, even if the animal belongs to the enemy 2.

In this regard, the Talmud states that in case of an animal in pain, it is forbidden to give aid in return for money, as the creature's suffering must be alleviated with the highest priority 3.

The examples could be cited in this regard are legion.

again, the question emerges: if the Torah considers compassion a value so essential, why it needs to kill the animal with a knife, forbidding any other system among the most common, such as the firing of a nail on the head of the animal by means of a gun, which - apparently - ensure a faster and less death Painful? The Torah prohibits, in addition, to stun the animal in any way before you kill him or hitting him with a heavy object or by means of an electric shock (ECT), for example, both systems used now all over the world in order to reduce animal suffering.

●

Below you will forward only to the question concerning the appropriate method for slaughtering livestock and birds, leaving deliberate the question of the legality of the consummation of the flesh.

Over the past centuries had spread, as well accept the view that the laws of shechittà ensure minimal pain to the animal and the least possible suffering. The Torah, in fact, required to perform the ritual slaughter by a particularly sharp knife perfectly. The slightest nick of the blade - making you scroll slightly perceptible the fingernail - the knife makes it unsuitable for shechittà and prohibits the consummation of any animal slaughtered by means of this instrument ⁴ .

Jewish law also requires that the shechittà is done with the utmost speed, with a rapid movement of the knife, so that the animal is subjected to less pain as possible, if not to anyone at all. The testimonies of persons subject to a cut like that - consider the case of medical emergency - confirm that it would not cause any pain as long as it runs with a sharp knife. It 's just following the leakage of blood that you feel the pain.

According to the sages, the slaughtering process adopted in other cultures cause, however, severe pain and great suffering for the animals ⁶ .

This traditional Jewish perspective - in itself convincing - was widely supported by a series of experiments concerning the structure of the blood vessels and arteries of the mammalian brain. These experiments leave no room for doubt about the slaughter and add that the Jewish shechittà the long list of evidence proving the divine origin of Torah.

the base of the skull of mammals is an anastomosis, ie a communication between blood vessels of the same level, which creates a sort of "Central Station" for all the blood flowing to the brain in humans this station is called "polygon of Willis, while in animals is called" rete mirabile ".

As is well known to those who are beginners with medicine, a sudden loss of blood pressure in this central part of the brain immediately leads to a state of unconsciousness. Upon execution of

shechittà , not just the knife severs the carotid arteries responsible for conducting the flow of blood from the neck to the brain, blood flow is interrupted, the pressure drops suddenly and the animal loses consciousness within a maximum time than two seconds, after which it no longer has any pain.

In summary, the shechittà not cause any pain to the animal through the affiliate of the knife, the speed with which the cut is made and the immediate loss of consciousness of the victim. Conversely, it is determined that the other slaughter methods cause pain to the animal. Also stunning the beast by electroshock - that should save any suffering - in fact it "fries" the brain and causes unnecessary pain. As for the killing by firing the head - it hurts, especially if the animal is carried out in an inaccurate due to an unexpected movement of the beast or imprecise aiming. In such cases, the intensity of pain is far from being reduced to a minimum, leaving room for unnecessary suffering 7.

Scientific research shows that although the animal's body jerks as a result of loss of consciousness following the shechittà , it's just a muscle reflex, comparable to the movement of the tail of a lizard detached from the body of reptile although, in fact, any involuntary movement and reflective, it is obvious that a separate queue from the body can not feel any pain.

At this point one might conclude the thesis with the arguments set out above - In itself convincing - but that would mean giving up a rather surprising that you would prefer not to be missed. The carotid arteries provide blood to the brain from the front of the neck. In its rear, close to the vertebrae, there are other arteries, those vertebrae. They also connect to the base of the brain, leading the blood. How, then, the shechittà - made on the front of the neck - to prevent the suffering of the animal? Passing through the vertebral arteries, the blood continues to flow to the Net perhaps admirable? Yet Jewish law prohibits the cutting of these arteries, since it would inevitably mean also one of the vertebrae, which would invalidate the fact shechittà .

In this respect, modern research has made a surprising discovery. While it is true that all mammals are characterized by anterior and posterior arteries, in all the cloven-hoofed ruminants - animals that kosher that the Torah allows us to consume - the posterior arteries have a different structure.

As in all mammals is not kosher the arteries feeding into the so-called central station of the brain (see above), in animals whose consumption is permitted from the Torah, they are connected to the front before reaching the brain. Therefore, the shechittà -animal kosher exclusively on the front of the neck, almost instantly stops the flow of blood to the brain. The flow that reaches the brain via the vertebral artery immediately exits the opening of the cut away from the brain, a fact which implies an immediate drop in blood pressure and loss of consciousness on the part of the animal, sparing him any pain.

Finally, thanks to research carried out recently on the circulatory system of various animals, the question on the Torah of the Creator of the world has become essa stessa prova della sua origine trascendentale. Infatti, chi altri se non D-o stesso, avrebbe potuto operare la meravigliosa distinzione fisiologica fra i diversi mammiferi, creando il legame esistente fra gli animali definiti kashèr dalla Legge ebraica e la loro struttura fisiologica, richiedendoci di macellarli in una maniera che non infligga loro né pena né dolore?●●

Esiste un’altra differenza fra gli animali kashèr e quelli non kashèr sulla quale è opportuno soffermarsi in questa sede.

Uno studio condotto nel 1961 dimostra che cavalli, cani e altri animali oppongono resistenza alla macellazione as sensitive to impending death. ● ● ● shake, even kicking and struggling until the last moments of life. Kosher slaughterhouses this phenomenon is almost entirely absent. Lambs attending the slaughter of other animals, for instance, show no sign of fear. There was also a case in which a calf, which had been allowed to roam freely during the shechittà conducted on other samples, no attempt at all to escape, despite the slaughterhouse door was open. In addition, although normally the ruminant digestive cease their activities when they are in a state of tension, where it is practiced in slaughterhouses the shechittà they are so quiet lie down to ruminate on while other specimens of their species are killed in the area.

This reveals that the animals kosher not only do not suffer during the shechittà but do not feel any emotional distress even before the act, nor feel the impending death.

However, the possibility exists that a specimen is more sensitive to pain than others 9, the Jewish law prohibits the killing of an animal in the presence of a similar order to save even the minimum sentence to life in the 10.

In this regard, is also interesting to report the views of dott.sa Temple Grandin, a leading expert in research on the treatment of cattle, which has developed various techniques aimed at reducing the suffering of animals on ranches and in slaughterhouses. The researcher argues that the moment of greatest suffering of animals in slaughterhouses has led not reached during their killing, but in the time of arrival at the slaughterhouse to the death, because of the rough treatment they undergo 11. From studies of the Grandin shows that, if treated appropriately, cattle arrive relaxed at the time of slaughter and the risk that they are not causing them presents. Since in the case of shechittà the real pain is nonexistent, it is clear that appropriate treatment eliminates any possibility that the animal suffers in the course of his killing.

E 'can go even further in the analysis of issues underlying the shechittà . The butchered meat and intended for consumption must be kept in good hygienic conditions, both for health reasons - to prevent food poisoning - both for economic reasons - lest wasting food. In general, the meat quality is higher and is kept fresh less it should be discarded and, consequently, fewer animals must be killed. According to some researchers, the shechittà ensures a better quality meat. The shot, for example, left in the carcase of an excess of blood due to the interval between death and bleeding of the inanimate body, causing the meat to deteriorate more quickly. For the other systems the situation is even worse than slaughter 12.

Insights
● Judaism teaches that the infinite details of creation are there to help the man - who is the crown, the pinnacle - to reach lo scopo divino per il quale è stato creato, sia materialmente che spiritualmente. L’illustre cabalista Rabbi Moshé Cordovero (ca. 1522 - Safed, 1570) si sofferma su questo concetto nel quarto capitolo della sua famosa opera Tomèr Devorà dove scrive che gli esseri umani sono tenuti “ad avere compassione di tutte le creature e a non arrecare loro danno alcuno, se non per portarle da un livello all’altro: da quello vegetale a quello animale e da quello animale a quello umano. Solo a questo scopo è consentito sradicare piante e uccidere, ossia provocare una carenza [di vita] al fine di elargire [un livello superiore]. In altri termini, esiste una forma di tikkùn – rettificazione and transformation - even for the plants and animals: it happens as soon as they become part of the human world, "the crown of creation."
For this reason there is no conflict between the consumption of meat by humans living el'ingiunzione to preserve any element of creation.
Again quoting the words of Rabbi Cordovero: "The mercy must extend to every human creature, not diminish nor destroy, as the Superior Wisdom encompasses every element of creation - minerals, plants, animals and humans. E 'for this reason that we may not wasting food. Greater Wisdom does not diminish anything and everything flows From it, as it is written: ' thou didst create them wisely ' 5. Similarly, a person must have compassion for all creatures of the Lord and shall not diminish any of the things in the world, all created with wisdom. You do not eradicate plants except when necessary and did not kill any living being except for necessities. "

● ● "The main blood flow reaches the brain by the polygon of Willis. In mammals, the structure of the firing range (or rete mirabile) and blood vessels that leak is smooth in a clear manner. However, there are differences between different mammals as part of the arteries bring blood to the polygon and in the direction of blood flow in different arteries "
Dyce, Sack and Wensing, Textbook of Veterinary Anatomy 3rd edition (Oxford: Saunders, 2002), p.. 302
"In the pig, the vertebral artery is similar to that of the horse ... and connect the rete mirabile to the brain."
Sisson, Grossman and Getty, Sisson and Grossman's The Anatomy of the Domestic Animals , p.. 1309)

● ● ● For more details on this research, you can consult the book "S chittah and Animal Suffering" ("The shechittà and suffering of Pets ") where, among other things, explains that while the human being the mere sight of a knife can cause a feeling of fear, the animals - who do not know the function of this tool - do not fear him even before he killed. This conclusion was reached when it was shown to some animals a knife covered with blood and they not only did not react negatively to the sight of the object, but even licked the fluid that dripped from the blade.

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Notes and sources

1. For details, see the excellent work of David Sear: The Vision of Eden: animal welfare and vegetarianism in Jewish law and mysticism (Spring Valley, NY; Orotava, 2003)

2. Exodus 23, 5

3. Talmud Baba Metzi'à 22nd

4. Shulchan 'Aruch, Yore De'à Hilchòt Shechittà 6, 1.

5. See also the work of Rabbi Yisrael Meir Levinger, Jewish Ritual Suffering and the Suffering of Animals (Hebrew) ( Maskil Ledavìd ).

6. For a detailed comparison between the shechittà and other methods of slaughter, cf Levinger, ch. XVI

7. Cf the story of Rabbi Judah the Prince and the calf in the Talmud Baba Metzi'à 85th

8. Shulchan 'Aruch, Yore De'à 26, 14.

9. Dott.sa Grandin's article was also published on the following website: http://files.hsus.org/web-files/PDF/MARKStateofAnimalsCh06.pdf .

10. This data is based on the results of tests carried out over the heads of eighty head of cattle, using a technique developed by researchers from chemical and Miroslav Radan. Cf Levinger, ibid , ch. XV. In this regard it is worth mentioning that the law requires you to salt the meat after slaughter to remove residual blood. This process derives from the prohibition of consuming blood - essentially spiritual nature of prohibition which also benefits the environment healthy.

11. Psalm 104, 4.

12. Cf Levinger, ch. 14.

The Shechittà and suffering of animals Summary of research conducted by veterinarian Dr. Norberto Netanya Klein In the past, attempts to ban Jewish ritual slaughter in Europe have been numerous. The shechittà , in fact, was considered cruel and contrary to the method of slaughter preceded by stunning, the most widely adopted around the world. As a veterinarian in the course of my career I have conducted research on the issue of medical shechittà and suffering of animals, what follows is, therefore, a summary of the research aiming to prove that the system more humane slaughter and less painful for the animal is just like the shechittà . the sensation of pain How dimostratomi from my personal experience on the sensation of pain from the outside, a sharp cut does not cause any physical perception, that perception, as well as the processing and transmission of pain, takes too much time to the brain, which, sometimes, these messages do not even see. Very often, the perception of the kind of cuts you are not at all when they are performed, but only after the bleeding that follows. With regard to internal pain, I sit here on two surprising discoveries: 1. The immediate loss of consciousness There are three ways to measure blood flow and brain response. The first is the measurement of brain waves (EEG or by encephalography), the second involves a water-soluble contrast medium within the blood vessels (angiography) and the third is by means of a pressure gauge, a special measuring instrument fluid. The loss of oxygen caused by shechittà affects primarily the brain, which stops all activity within a maximum time of two seconds. Only at a later time, the cardiac system, which can operate independently of the brain for a very limited period of time, begins to react to the loss of oxygen, because the nervous system controlled by the brain affects only the pace and intensity del battito cardiaco. Inoltre, benché costituisca solo il due per cento del peso totale del corpo, il cervello riceve il venti percento del sangue pompato dal cuore. In generale, la maggior parte del sangue viene condotta al cervello dall’arteria carotide, mentre solo una piccola parte da quelle vertebrali. I vasi sanguigni si dirigono verso una zona detta Rete Mirabile negli animali e Circolo (o Poligono) di Willis negli esseri umani, che funge da “stazione centrale” per il controllo del flusso sanguigno. Da queste zone il sangue viene distribuito alle varie parti del cervello, partendo dalla corteccia, responsabile della conoscenza. Nel corso della shechittà , l’apporto di sangue al cervello si interrompe e il sangue fuoriesce completamente a causa dei mutamenti della pressione sanguigna interna. Analogamente, il sangue che scorre nell’arteria vertebrale abbandona il corpo passando per l’arteria carotide. La perdita di conoscenza, dovuta alla mancanza di ossigeno, avviene entro pochi secondo. E’ importante notare che la fuoriuscita del sangue avviene così rapidamente che il trentatré per cento della sua quantità totale presente nel corpo fuoriesce entro trenta secondi dal taglio, mentre il cinquanta per cento di essa entro sessanta. Inoltre, il movimento percepito negli animali in seguito alla shechittà è un riflesso involontario dei muscoli dovuto alla perdita di ossigeno e alla mancanza ATP, or adenosinitrifosfato, the key molecule in energy metabolism of the cell. The cells lose their ability to function are no longer able to absorb calcium. What remains in them leads to an irreversible contraction of the muscles, precisely due to the absence of oxygen within the cells. 2. Blood flow to the brain in the kosher animals In animals, consumption of which is permitted by Jewish law, namely in the cloven-hoofed ruminants, the vertebral arteries are less developed and do not reach the rete mirabile. In other words, they drain into the carotid artery. The phenomenon is very evident in sheep, where the arteries vertebrali sono del tutto vestigiali e non contribuiscono in modo alcuno al flusso sanguigno. Diversamente, negli animali la cui consumazione è vietata dalla Torà, le arterie vertebrali rivestono una funzione essenziale nel flusso del sangue al cervello. Il cavallo, il cane, il maiale e l’essere umano, ad esempio, presentano una struttura arteriale molto simile. Nel cavallo e nel cane la Rete Mirabile è relativamente sottosviluppata, e le arterie vertebrali apportano il flusso sanguigno direttamente alla zona cerebrale: ciò significa che in questi animali la perdita di conoscenza al momento della shechittà richiede più tempo che in quelli kashèr , rischiando di causare loro dolore. In conclusion, we can say that a shechittà performed according to the dictates of the Torah does not cause pain and suffering to animals that are subjected. Notes and sources Rosen, SD Physiological Insights Into Shehata, The Veterinary Record, (June 2004) 154, 759-765. Getty-Sisson and Grossman Shechittà, The Anatomy of the Domestic Animals , published in Italy by Edizioni Piccin Nuova-librarian with the title: Anatomy of Domestic Animals. Kallwei CC Daly, E. & Ellendorf, F. (1988), Cortical Function in Cattle During Slaughter , Veterinary Record 122, 325-329. Dukes, H. H. (1958), A Study of Blood Pressure and Blood Flow in The Vertebral Arteries of Ruminants , Report to the Humane Slaughter Advisory Committee, US Department of Agriculture , Ithaca University. Levinger, I.M. (1995b), Effects of Shehita on the Nervous System . In: Shehita in the Light of the Year 2000 , Jerusalem, Maskil L’David. Pagg. 69-74. Septimus Sissons (revised by James Daniels Grossman), The Anatomy of the Domestic Animals .

From: Zamir Cohen, The Great Turning , Mamash.

Maxine Cartoon Birthday Invitation

devious methods of denial of the Holocaust

hear about the denial of the Holocaust is something absurd in itself, but have you ever had to deal directly with a firm believer in the theories of Holocaust denial? I hope for you not, is an unpleasant experience that causes you to have to point out the obvious things already known by everyone, but that are continually put into question . It is not enough to mention all the many testimonies of the existence of concentration camps, all photos, videos, documents, especially those fields that are still there, demonstrating beyond doubt the historical veracity of the Holocaust: each of these tests just mentioned is considered a hoax, a lie, a sham created to perfection by the Jewish to justify the existence of the State of Israel ( as if this could be justified only in this way). A staging highlighted, according to the theories of Holocaust denial, and evidence from numerous inconsistencies in the numbers and information that today we witness the Holocaust and the Jewish plot to make his main source.

Here is a short essay written by the Academy and Italian semiotics Valentina Pisanty , dedicated to the devious methods used by Holocaust deniers to support their theories. There is no better way to fight the enemies of truth if not knowing the weapons used by them. The text is quite long, but worth reading because it is very interesting and complete, even going back several years ago.

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CONTEMPORARY ITALY No. 212, September 1998

The denial

Valentina Pisanty

The SS soldiers cynically amused to warn the prisoners: "In whatever way this war ends, the war against you we won, and no you will bear witness to, but if someone escaped, the world will believe him [...] And when some proof should remain and some of you survive, people will say that the facts are too monstrous to tell you be believed. "

Primo Levi, The Drowned and the Saved

What is Holocaust denial?
There is a link of continuity between the Nazi policy of concealment of evidence of genocide and the alleged activities of some historians that for some time trying to convince the world that the Holocaust is the "great deception of the twentieth century. " According to these authors, Auschwitz and the Nazi gas chambers as nothing more than a figment of Allied propaganda of the Zionist matrix, to extract reparations from Germany defeat, the purpose of financing the state of Israel.

Usually we refer to them with the revisionist label (a name by which they themselves like to call themselves), but the official historiography prefers to call them deniers. The reason is simple: while every historian worthy of respect is revisionist in the sense that it is willing to consistently put their knowledge into play if the documentary evidence causes him to reconsider his position, the denial is colui che nega l’evidenza storica stessa. Se il progresso scientifico consiste nell’avvicendarsi di paradigmi, allora ogni sostenitore di un nuovo paradigma è revisionista: Copernico era revisionista rispetto al sistema tolemaico, i sostenitori dell’innocenza di Dreyfus erano revisionisti rispetto a coloro che emisero il verdetto di colpevolezza nel 1894, e così via.

Sebbene il revisionismo sia un atteggiamento scientifico comune, nell’ambito degli studi sulla seconda guerra mondiale è possibile individuare una forma più specifica di revisionismo, che taluni propongono di chiamare “riduzionismo” perché vuole ottenere lo scopo di ridimensionare la portata della Shoah e dei Nazi crimes. According to Ernst Nolte, for example, the liability of the Second World War is not to pass on to Germans and the Nazi concentration camps are comparable to a Soviet gulag .

We (the rest of the scientific community and historical) are free to examine the interpretation proposed by Nolte and decide on the basis of documentary material available, and a set of common principles of interpretation, it does not convince us. But while the revisionist thesis argues his heretical from a basic historiographical accepted (the extermination of Jews took place), the denial rejects this basis. For the denial, the absence of gas chambers is a given place as irrefutable, from which radically rewrite the history of World War II, rejecting a priori any document or evidence indicating the existence of extermination.

The phenomenon of denial is not new: immediately after the war there were blocks of the authors who tried to rehabilitate Nazism, erasing what - in the eyes of the common consciousness is the most serious crimes committed by the Hitler regime, namely the extermination Planned million Jews to death camps 2.

To quote some precursor of denial, the first Holocaust deniers in France are former vichyista Maurice Bardeche (autore di Nuremberg ou la Terre Promise ³ ) e l’ex socialista Paul Rassinier. Rassinier, che viene oggi considerato come il padre fondatore del negazionismo, è una figura alquanto singolare. Anziano deportato politico a Dora e a Buchenwald, per qualche motivo difficile da spiegare Rassinier passerà il resto dei suoi giorni, dal dopoguerra in poi, a tentare di giustificare la politica concentrazionaria nazista e a sostenere che i veri responsabili della seconda guerra mondiale furono i comunisti e gli ebrei.

Nella prefazione di Le Mensonge d’Ulysse ⁴ , Paul Rassinier si riferisce a quella che egli definisce l’“irritante questione” delle camere gas. In 1954, when he wrote this preface, Rassinier has not yet explicitly formulated the theory of non-existence of Nazi gas chambers, and therefore for him to slaughter plants are a source of annoyance. Why is the issue of the gas chambers is described as an irritant? For the simple reason that it constitutes the greatest obstacle encountered by those who, like him, wants to rehabilitate the Nazi regime. You can groped to justify Hitler's expansionist policies, the racial laws, deportation and even the concentration camps, but however you see the gas chambers are a chapter of human history too absurd because it can be normalized. The only solution, therefore, is to root out the source of irritation. After

Rassinier, various authors around the world have tried to deny the Holocaust . But for thirty years while their case is passed relatively unnoticed, from the late seventies the denial began to get a large listening room and carve out a growing space in the historical debate and massmediology. What is the reason for this change?

In part, the relative success enjoyed by the media deniers in recent years is due to external factors such as increased temporal distance that separates us from the war, the emergence of the new right in Europe and a cultural climate of widespread skepticism of conspiracy and petty that, with the complicity of (often unintentional) of the sensationalism of the media, has paved the way for anyone who wants to overturn some accepted truths historiography, including Shoah.

But besides these external factors, I think this change is due preparation by the deniers of new communication strategies are more effective than those previously adopted. In 1978 he was based in Torrance, California, the Institute of Historical Review, an institution that brings together pseudoaccademico deniers from around the world and organizes conferences, distributes publications of Holocaust deniers and edited a magazine, “The Journal of Historical Review”, sulla quale scrivono tutti gli autori negazionisti. Laddove in precedenza i negazionisti avevano operato in isolamento, con il risultato che i diversi scritti su questo argomento erano spesso in contraddizione reciproca, ora i diversi contributi vengono coordinati dall’alto per conferire ad essi una coerenza che prima non possedevano. Ad esempio, L’Institute of Historical Review ha formulato otto assiomi del negazionismo che tutti i negatori della Shoah sono tenuti a rispettare:

1. La soluzione finale consisteva nell’emigrazione e non nello sterminio.
2. Non ci furono gassazioni.
3. La maggior parte degli missing Jews emigrated to America and the Soviet Union by losing track of them.
4. 4. The few Jews executed by the Nazis were criminals subversive.
5. The Jewish community worldwide pursued anyone who wants to play an honest historical research work around the Second World War for fear that the truth of the facts emerges.
6. There is no evidence of genocide.
7. The burden of proof is on the side of "Exterminationists.
8. The contradictions in the official history of the demographic calculations clearly indicate the nature of their argument false.

from eight axioms derive a series of standard questions and answers with the deniers argue that the most obvious objection:

1. If genocide never happened, what happened to the missing Jews? Answer: they have taken advantage of the chaos of war to rebuild their lives with some handsome young local.
2. How to explain the meaning of the code "special action" that we find so often in the Nazi documents? Answer: The special actions were nothing but selections to separate infected from healthy ones held in concentration camps, to prevent the spreading of epidemics of typhus.
3. And what about the testimonies of the war? Answer: The evidence is not evidence because they were coerced or falsified by the Allies.
4. And the material? Answer: it's all rigged, the result of a clever installation by agents of the Zionist propaganda, even the deniers claim that the photographs depicting the mountains of corpses of the camp were taken to Dresden after the Allied bombings.

is how the deniers will build an alternative paradigm, a pattern of explanation of the facts in sharp contrast to those of the scientific historiography. By dint of constantly repeat the same objections (the revisionist literature is extremely repetitive) deniers hope to give the semblance of credibility of its argument, relying on the fact that, for the conventional wisdom, "there is no smoke without fire." Moreover, referring to a single plot of arguments, the deniers are trying to appear as a solid and coherent historical school, to create the impression - entirely fictitious - that is being a serious scientific debate between two schools of scientific legitimacy: the review is exterminationist.

Another factor that has contributed to raising the profile of the deniers was their apparent distance from anti-traditional far-right - this is a phenomenon that affects mainly the European Holocaust deniers. While the writings of the first Holocaust deniers explicitly revealed their anti-Semitic ideological influences and thus easily fell into the category of political pamphlets (relatively harmless to the extent that does not hide its ideological bias), the new Holocaust deniers (with Robert Faurisson in head ; in Italy's Carlo Mattogno, Germany Wilhelm Stäglich 5) do their best to give the appearance of ideological neutrality of its publications and scientific rigor. The stated purpose of the new Holocaust deniers, or those who might be called the "researchers" (who refuse the label of anti-Semites), is to restore the "historical truth", regardless of any further political motive.

addition to the precursors and the "researchers", there is a third group of Holocaust deniers who operate mainly in the U.S. and Canada, and I propose to call the "advisers". What characterizes the work of the latter is the extreme crudeness of their arguments, which are expressed in the style of the crude anti-Semitic propaganda longer cheap - it must be remembered that the United States Holocaust deniers are protected by the First Amendment of the Constitution, and therefore have no avoid the problem of censorship, as it must do the deniers in Europe.

The great innovation brought by the "advisers" U.S. - which does not add almost nothing new to the arguments of Holocaust deniers in Europe - to support the spread of its ideological position, is to conduct political propaganda in universities through newspapers and journals edited by students. Unlike the big national newspapers, which usually do not accept advertising that devote space to the deniers send to editors, publications edited by students from various American colleges have repeatedly agreed to disclose the pamphlets of the deniers, in accordance with a reading superficial and naive of the principle of freedom of opinion. The deniers, led in this field by the American Holocaust denier Bradley Smith, playing on idealism of young editors who believe that to guarantee pluralism and openness of historical debate is essential to give space to all opinions, regardless of content it carries or ideological intentions that move.

Each publication of this kind is made to arouse a great outcry in the university concerned, the noise echoes of which will eventually exceed the narrow confines of the campus to reach the pages of major newspapers and the screens of broadcasters. Thus, with a negligible initial cost (the amount necessary to pay for advertising space on the university magazine), if at all (hence the scandal, editors often refrain from cashing checks), Bradley Smith and his followers provide spaces amounting to thousands of dollars on print and on national television, allowing them to become the subject of discussion of many American citizens.

Another area in which the "advisers" were very active is the Internet, where there is a proliferation of sites deniers 6. The information channel is a very good solution to escape censure that in some European countries, affects the writings of Holocaust deniers. As you know, in fact, cyberspace is open to all, even if it is decided to refuse access to the network at a site considered ideologically pernicious, there are countless ways to circumvent the ban.

The ease with which the deniers highway access information has important implications for strategies by which the supporters of the official historiography trying to combat the phenomenon of denial of the Holocaust . If the old communication technologies (print and video) was still possible to think of suppressing the movement through the complaint, with the advent and spread of the Internet this objective has become impossible. Beyond the complex debate about whether to censor the lyrics of the authors in question, it is undeniable that such a connection may prove anachronistic now, and the prohibition on publication strategies have to take over other more complex and up to date. It is from this premise that drives the Nizkor Project (in Hebrew, "We Remember"), which since 1992 has taken on the task of unmasking the objectives of Zundel and similar groups through a meticulous monitoring of the sites deniers by the motto "the way to combat the pernicious ideas is through other ideas. "

Strategies interpretative
But we now see as the deniers read historical documents, to try to understand how they argue their case common. In general, the deniers show a high propensity for reading 'paranoid' texts: they give an interpretation of the documents programmatically suspicious, because behind every word spoken by the witnesses, lurks in their view, a secret. Their stated aim is to demystify the history of World War II, and they self-assigned role to expose the lie.

In this regard it is interesting to recall how, before converting to denial, Robert Faurisson has worked for a fifteen years as a professor of French literature at the University of Lyon. Reading his writings critical lettararia discover that the same method of interpretation - paranoid - that Faurisson then apply the reading of historical documents can be found in the way he reads the poems and novels. Every time that Faurisson is going to interpret a text (poems by Rimbaud's works of Céline, of Nerval or Lautreamont 7), the self-assigned task is to break the prejudices of traditional criticism and expose forgers. The method of interpretation employed by Faurisson in the reading of literary texts is divided into two phases (the same as those later found in his reading of historical documents), a first reading of suspicious , in which Faurisson rejects all previous tradition of interpretation and strongly suggests that someone (you know who) has any interest in concealing the only true meaning of the text, a second in which, assuming the role of exposing, proposes to categorically that he is the only key to good reading of the text, closing in total "fundamentalism" (because, once enunciated his thesis, he is not there any more room for discussion.)

Thus, to deny the will of Faurisson usually precedes the denial.

Diaries di Anna Frank
Prima di passare alla fase più propriamente negazionista della sua carriera, Faurisson attraversa una breve stagione critica intermedia (intorno al 1975) durante la quale, nel tentativo di dimostrare l’inautenticità dei diari di Anna Frank ⁸ , ha modo di applicare le sue capacità di demistificatore a un argomento che si avvicina a quelli che saranno i suoi interessi successivi.

Nel momento in cui decide di occuparsi dei diari di Anna Frank, Faurisson si immette nel filone del negazionismo, che da tempo cerca di dimostrare che i diari sono falsi, anche se non è ben chiara l’utilità di questa operazione, visto che nessuno ha mai pensato di considerarli come un documento evidence for the existence of extermination camps - as you know, Anne Frank wrote up his diary when he was still locked up in his secret apartment in Amsterdam. It is therefore strange that the deniers have been relentless with such fervor against this daily account of a young girl who had to know the reality of mass murder only after you have finished writing her diary.

The reason why the deniers devote much space to the diaries of Anne Frank is clearly the impact of emotion triggered by search all over the world from this text, which in some ways has assumed the role of the document symbol of the Shoah . Through the insinuation of doubt about its authenticity, deniers hope to extend the same wary attitude in every other aspect of the Holocaust .

Since 1957, the deniers have claimed that the Diary of Anne Frank is a common false and that its true author is not Anne Frank but some secret agent of the Zionist propaganda. For years, they have argued that these would be Meyer Levin, a writer to whom Anna's father, Otto Frank, in 1952 he had entrusted the drafting of a script taken from the diaries of his daughter. The hypothesis that the diary is a frame of Levin is so easy to disprove that Faurisson has even caused, by a certain point on, drop out.

Curiously, while claiming to want to prove the authenticity of the diaries, the deniers' arguments always end up taking absolutely inconsistent with that view, devoting all their efforts to attempt to prove that Anna was a disreputable person (because of her romance with Peter almost brotherly, his young companion in prison), unreliable and low intelligence, and even drug addicts (in this case the reference is to pasticchette valerian that Anna took every night before going to sleep). It is not clear what benefit there may be nell'infangare the image of what, for the deniers, it's just a harmless figurehead. Besides, if Anne Frank was not really the author of his diaries, it is not clear where to draw the Faurisson and company information needed to assess (negatively) the personality of the child.

In other cases it appears that the deniers do not support so that the diaries are not authentic, because they are not truthful. To demonstrate this, they listed the points of the diaries that, in their view are too improbable to be accepted as true. For example, the deniers are surprised that the eight illegal immigrants were able to Prinsengracht burn their waste, use the alarm, arguing loudly, hang the curtains on the windows, etc.. Without being discovered. Would it be possible to respond promptly to each of these objections (the noise occurred during the hours when there was nobody in the outbuildings, for example), but the transaction is useless. What the deniers do not seem to consider is that, obviously, the precautions taken by illegal immigrants not to be discovered were not enough, since they were reported and deported, and one of them managed to return home after the war.

The analysis of the denial of reading the diaries of Anne Frank illuminate the type of claim made by Holocaust deniers against intend to delegitimize documents. In the next section we will try to understand how this same method of reading functions when applied to documents and eyewitness accounts of mass murder.

reading of historical documents
On closer inspection, the operation of historical denial is a staggering rudeness. The first move is to make a denial of any evidence indicating the existence of gas chambers (the memoirs of Rudolf Hoess, the testimonies of survivors, etc..) And the Isle of context. Honest historian knows that every witness must be corroborated by other evidence, as no single witness is infallible. The testimony is the single piece of a larger mosaic that, overall, informs us of how you are likely carried out the events to which each witness refers in a necessarily parziale. Invece di far dialogare le varie voci tra loro, il negazionista estrae la singola testimonianza dalla rete probatoria nella quale essa è inserita. Una volta isolata la testimonianza per renderla più facilmente attaccabile, il negazionista va alla ricerca spasmodica di tutte le increspature esegetiche, le minime inesattezze fattuali e le piccole contraddizioni di cui essa è portatrice.

Essendo un prodotto della memoria umana, qualunque testimonianza può contenere alcune inesattezze o contraddizioni. Il testimone può sbagliarsi sul numero di persone stipate nelle camere a gas, sull’altezza o sull’esatto colore di un edificio, sul giorno della settimana in cui Himmler visitò il lager di Auschwitz, ecc. Ora, it is evident that similar mistakes do not undermine, detract from the value of the testimony with regard to its main contents. Instead, the deniers clings to every little mistake and hastily jump to the conclusion that, if the witness (he is a survivor or a former SS) was wrong about one detail, there is no guarantee that he is not wrong is also on the rest.

Here's an example: the SS Kurt Gerstein 9, by virtue of its role as a pest control technician, visited the concentration camp at Treblinka in 1942. During the visit, he witnessed a gassing and, immediately after the war, he drafted a report that described with horror what he had witnessed. In the report, Gerstein also speaks of the mountains of clothes belonging to the victims of the gas chambers, he had seen at Treblinka, and adds that these mountains were 35-40 feet high. Obviously this is an exaggeration, as a pile of that size would be unthinkable. In reading the report Gerstein, we merely note the exaggeration and think that, in emotion, the witness has given the mechanism rhetorical hyperbole. The denial, however, after doing the heavy irony of Gerstein's inability to estimate the height of the mountain of clothes, says that this error is a clear sign that the witness has lied (and thus not that has simply wrong, because every mistake is tantamount to the denial of a lie) and that his testimony was extorted by the Allies during his imprisonment. Some deniers even manage to argue that the testimony is the result of plagiarism, despite accurate surveys have been carried out have shown that calligraphic no doubt that the document is just Gerstein.

As you can see, there is a huge disproportion between the amount found and the incorrectness of the conclusions drawn from them 10. Even when they come to question the authenticity of the testimony of Gerstein, the deniers can see you anomalies that it contains. For example, the German version of his report (of which there are multiple drafts), Gerstein says that, gassing is complete, the special teams had to rummage in the mouth, anus and genitals in the bodies to search for gold and diamonds (sometimes happened that victims stripped of their clothes, hid some valuable asset in their orifices). In German they say Brillanten brilliant, but in the text of Gerstein's a typo: at one point the author writes Brillen (glasses) instead of Brillanten . What does a Holocaust denier as Charles Mattogno? Instead of taking note of the typographical error (especially since two lines after the word Brillanten is repeated correctly), says: "Men dell'Arbeitskommando looking glasses in the genitals of victims."

The reader, which is usually not sufficient information to respond promptly to each of these objections - and the deniers are careful to supply the bibliographic information needed to fill the gaps - is thrown into a state of disorientation and paralysis of interpretation. The first phase of denial, then, is the breaking of the consensus, the crumbling of the social upon which our collective reception of the Holocaust . In the minds of the unwary reader is thrown into the seed of dubbio circa la realtà dello sterminio. A questo punto, la situazione è matura per sferrare l’attacco finale: attraverso la tecnica dell’insinuazione, si fa intendere al lettore che le sbavature appena riscontrate nei documenti non sono casuali, ma fanno capo a una precisa volontà di manipolazione a opera di “certi ambienti del sionismo internazionale”. Di lì alla logora trama della cospirazione giudaica per la conquista del mondo il passo è breve.

Le strategie discorsive
Finora mi sono occupata di come i negazionisti leggano i documenti storici per piegarli alle proprie esigenze ideologiche. Ma c’è un altro aspetto da considerare, se si vuole capire come funzionino the texts of Holocaust deniers in terms of communication: the way in which they set out their arguments, trying to make it as convincing as possible.

Before you start to analyze the discursive strategies employed by Holocaust deniers, it should be noted that any historical discourse is full of rhetorical devices aimed at influencing the attitude of interpretation of a player often unaware of being manipulated. The contemporary history is marked by an awareness that if the starting material documentary provides the historical framework of the discourse, the gaps and contradictions in the documents swarm require his active intervention to "animate the fragments that are scattered before him " 11. Thus, the historical discourse is not clear why the vehicle of truth self-evident, but it is always the result of a set of discursive strategies used by the historian to convince its readers that the things of which he writes is likely to be carried out as he tells her.

universe of communications, perfect objectivity is an ideal difficult to achieve. Anyone who proposes a historical reconstruction, it does so from its system of beliefs and values \u200b\u200bwhich, inevitably, the text will bear a trace. Within a certain limit, so any information is partial. However, after getting aware of the natural subjectivity of one's horizon of departure, the historian can ever prevail to meet the conditions for honest communication, for example, it is expected that he always just says what he believes to be true (so that no conscious mind), not make unprovable assertions, not deliberately hidden a significant part of knowledge which is aware, that encourages the reader to verify for itself the credibility of his claims (hence the importance of bibliography), whereas, if his argument proceeds from probable premises only, then it is made explicit bias, and so on.

Instead, it comes to handling misappropriation of history when the means employed by the historian to influence the opinions of its readers do not meet commonly accepted criteria of honesty argument. In this sense, the manipulator is the one who proposes a partial interpretation of history and that, at the service of a particular ideological position, deliberately 'to drug' any information that may contradict his thesis.

That said, we must understand the extent to which the texts of the deniers to respect the ethics of historical discourse. Taking up the tripartite division of the authors deniers (precursors, researchers and "advisers") given above, it is quite evident that neither precursors, or the "advisers" are particularly interested in adapting the common principles governing scientific discourse honest: the selective use of wild sources, the use of a highly ideological jargon, often resulting in pure invective (to the detriment of the main exponents science of history), the exploitation polemical purposes of all the stereotypes typical of the slanderous anti-Semitic propaganda are more cheesy some of the traits recurring in the writings of these authors. Since these authors do not ensure any way to conceal the partiality of their views, their texts fall into the category of propaganda pamphlet, which the scientific discourse has not nothing to do. In some ways, the writings of 'fans' of Maurice Bardeche, Paul Rassinier, Bradley Smith, etc.., Are relatively harmless, in that they have a very limited range: the reader is not sympathetic enough to identify the ideological motive prompting the authors to question the existence of genocide for refusing to cooperate with them and brand their claims as mere lies.

The texts of the second generation of Holocaust deniers (of the "researchers") are more complex to analyze and, in terms of their communication effectiveness, are much more insidious. Authors such as Robert Faurisson, Wilhelm Stäglich Mattogno and Charles are doing everything to give their writings an air of scientific respectability, borrowing the rhetorical device typical of academic and scientific publications, complete with a bibliography, an index, photographs, references to documents and to pleadings, etc.. Therefore, the deniers of the second generation mimic the process rigorous philological science of history, smoothing out the bright tones of anti-Semitic propaganda, replacing the insinuations and accusations directed, in general, using a series of rhetorical strategies used to obtain the trust of its readers .

In general, the authors in question represent themselves in their written as a group of researchers heretics persecuted unfairly by the official historiography: as soon as they can, he lingers to tell who believe they have suffered persecution on the part of academia and the 'official culture'. Sometimes, the denialist discourse seems to lose sight of its original intentions (to provide an alternative interpretation of the history of World War II) and folds up completely on itself, alternating with the record of the author's personal woes with the enunciation of abstract principles generally accepted (as that of freedom of expression). To power the "martyrology revisionist" 12, Faurisson and partners leverage the topos of the solitary hero and rebel against the institutions. Framing the conflict of opinion in the traditional narrative structure, depicted as an unequal struggle between David and Goliath, it is clear the intention to win the sympathy of the reader, as is known, can be identified more easily by the opponent of the least advantaged contention.

same extreme individualization of themselves as authors, the deniers, "researchers" put in place a systematic depersonalization of the supporters of scientific historiography, evoked by anonymous formulas as "a clearly identified political current," "Some American Zionist circles," "Thirty-four French historians, the" mainstream media ", etc.. Deprived of a clearly defined, the opponents are wrapped in an aura of impersonality left.

The goal is obviously to instil in the reader suspect that a conspiracy is in place by the occult and elusive (the Jewish lobby) but rarely-deniers "researchers" will push up the explicit enunciation of this thesis.

Together with the depersonalization of professional historians, Holocaust deniers seek to detach the speeches of opposition from the real world: the incorporeal figures paradigm of the official history of talk because things do not exist. One way to get this taken further cancellation is a very particular use dell'interpunzione. Take, for example, the first paragraphs of an article by Faurisson titled "The Problem of gas chambers" or " the rumor of Auschwitz" ¹³ :

No one disputes the use of crematoria in some German camps. The frequency of same epidemics throughout Europe at war, called for cremation, for example, the dead bodies for typhoid.
It is the existence of "gas chambers", true human slaughterhouses, that is in dispute. This challenge is growing. The major media did not ignore anymore.
In 1945, the official history stated that the "gas chambers" were brought into both the former Reich and Austria, both in Alsace and Poland. Fifteen years later, in 1960, corrected his opinion: "gas chambers" did not have, "first" (?), Who worked in Poland.

All words that relate to any aspect of the Holocaust are quotes: for example, involved in the expression "gas chambers" appears nine times in two pages, and is always placed in quotation marks. Such an artifice silistico stimulates an automatic reaction is suspected. The player is sown doubt about the status of the extermination facilities, which are treated in the text at all chimerical creations of the human mind.

The same effect is achieved by other punctuation such as exclamation points or question marks in brackets, ellipsis, italics and bold:

Thus, as one might have, such as Auschwitz, to enter two thousand (and even three thousand) people in an area of \u200b\u200b210 square meters (!), then add (!) on their granules banal and violent insecticide called Zyklon-B, then immediately after the death of the victims, without sending gas masks, in such a space saturated with hydrogen cyanide, a team to remove the bodies impregnated with cyanide?

Similar devices are used to emphasize, at every level (explicit and implicit) denial of the discourse, the thesis of non-existence of the extermination of the Jews
.

From everything we understand that the deniers, even when aspiring to obtain a driver's scientific legitimacy (as in the case of Faurisson), do not disdain the use of the techniques and the assumption dell'insinuazione to increase the persuasive impact of their writings. The effectiveness of argumentative

assumption is that you can pass relatively unnoticed by a statement that - if done openly - could lead to an immediate objection by the recipient. If someone says "come back to Bologna, is in effect providing two things: the first (explicit) is his intention to go in Bologna, while the second (implicit) is that, previously, has already been to Bologna. The implicit information is that which is taken for granted, and it is more difficult to contest: so much so that if one reverses the meaning of the utterance (" not return to Bologna"), this information remains unchanged.

The mechanism becomes interesting for the purpose of manipulating the rhetoric of the speech, for example if you decide to put their information on the background of the statement less obvious (and therefore more subject to criticism), thus trying to put them at protected from challenge. To deny the fact enunciation content requirement, the recipient must deny that the speaker has the right to use that particular expression, thus making metalinguistic rather complex operation. Take for example the final paragraph of the above cited article by Faurisson:

Nazism is dead and buried, with his Führer. Today remains the truth. We dare to proclaim it. The absence of the "gas chambers" is good news for poor humanity . Good news that you would still hurt to keep hidden. ¹⁴

the highlighted phrase, Faurisson put in the background of the utterance precisely the thesis that seeks to demonstrate, namely "the absence of the 'gas chambers'." To challenge the assumption, the reader must question the very structure of the sentence, refusing to assume what is indisputable place as enunciation. Not enough to overturn the sentence for denying the sense (the absence of the gas chambers is not good news for poor humanity "), you must argue with the way in which Faurisson has built his speech:" And who said that the gas chambers are non-existent? ". Only the uninformed reader, poorly motivated to assume a hostile attitude in the reading part of Faurisson distracted, it can fall into the trap warp text by the author - but it is precisely at such a player who turns Faurisson.

When reporting the views of official historians, Holocaust deniers often make use of assumptions designed to insinuate that the opinions in question bring water to their mill. The following example is taken by Arthur Butz (one of the leading deniers U.S.):

How admitted Dr. Kubovy the Jewish Documentation Center in Tel Aviv in 1960 "there is no document signed by Hitler, Himmler or Heydrich speaking of the extermination of the Jews and [...] the word 'murder' does not appear in the letter of Goering to Heydrich concerning the final solution of the Jewish question " 15.

The term suggests a reluctance to admit, by Kubovy, to support his thesis, which in turn suggests that the content of admission is inconsistent with the accepted assumptions of historiography. The technique

dell’insinuazione, tipica della scrittura libellistica, è del tutto fuori luogo all’interno di un discorso che si voglia scientifico. Se uno studioso serio vuole sostenere una tesi, lo fa a chiare lettere, perché l’allusione indiretta non si concilia con il principio fondamentale di ogni indagine scientifica, e cioè la falsificabilità delle ipotesi. In altre parole, lo studioso onesto si premura di offrire al resto della comunità scientifica tutti gli elementi necessari per mettere alla prova la validità delle conclusioni a cui è giunto. Ma se tali conclusioni vengono presentate in forma allusiva e indiretta, in modo che il ricercatore possa sempre sottrarsi alla responsabilità delle sue affermazioni (“non I meant to say this), then exit the domain of science because it fails the common ground on which positions may also opposite face.

Even at the level of exhibition strategies used in their writings, therefore, the deniers refuse to comply with the principles of scientifically honest communication. The accession of the deniers, "researchers" to the style of historiographic discourse is only apparent, not just enter any text in the table or a photograph for this to become a scientific essay.

Conclusion The denial does not stand up unless it is supported by some version of conspiracy theory, namely the conviction (widespread in the collective mentality) that somewhere there is a director who handles the occult throughout history. In fact, to question the existence of the genocide, we need to imagine that for decades has in place a concerted and coherent plan of falsification of history, of which most of the protagonists of the Second World War would be directly complicit: the survivors of the camps, the same interrogated Nazis after the war, various international organizations (like the Red Cross, the War Refugee Board, etc..), as well as all the major politicians of the time, including Roosevelt, Churchill and Stalin. The deniers, which often airs this hypothesis (through the technique dell'insinuazione we have discussed above), never get to explain how can such a conspiracy and who was the supreme craftsman. The deniers will never be able to write a counter-history of Nazism. All you can do is groped to dismantle the credibility of the accepted version of the history of World War II, but fail to construct an interpretation of the positive (and not even try it), through an alternative explanatory scheme of the facts than that generally accepted. The deniers can suggest or mention the existence of a Zionist plot to rewrite history, relying on the old prejudice of privileged access of Jewish media, but the conspiracy theory can not be demonstrated or even articulated: it can only enunciate.

____________________
Notes

Paper presented at the conference "Fascism and anti-fascism: removals, revisions, negations. The history of Italy from Fascism to the Republic in the European context "(Rome, 21-23 April 1998), organized by the Volunteer Corps of freedom with the scientific collaboration of the National Institute for the history of the liberation movement in Italy and the Foundation Luigi Micheletti.

1. Ernst Nolte, Bolshevism and National Socialism. The European Civil War 1917-1945, Firenze, Sansoni, 1989.
2. It is well known in the Nazi death camps were killed not only Jews but also homosexuals, Jehovah's Witnesses, gypsies, and various other ethnic minorities. However, the deniers are concerned only to deny the Jewish genocide, while not taking into account the other victims of "racial cleansing" Hitler. It is for this reason that in this article speak only of the denial of the Holocaust .
3. Maurice Bardeche, Nuremberg ou la Terre Promise , Paris, Les Sept Couleurs, 1948.
4. The Italian translation of the work is: The Lie of Ulysses , Milan, Le Rune, 1966.
5. A collection of writings of Faurisson is in Serge Thion, Vérité historique Vérité ou politique? Paris, La Vieille Taupe, 1980, Faurisson is also the author of Mémoire en défense (1980) and Réponse à Pierre Vidal-Naquet (1982), both published by La Vieille Taupe. The main contribution to the cause of Wilhelm Stäglich denial is found in his Der Auschwitz-Mythos , Tübingen, Grabert, 1979. Finally, Carlo Mattogno, the main Italian Holocaust denier, is a prolific author: his writings, remember Auschwitz as "confessions" of Höss , Parma, The Sphinx (sd.) The Gerstein Report: Anatomy of a false , Monfalcone, Italy in Sentinel, 1985, Auschwitz: a case of plagiarism , Parma, The Sphinx, 1986, and Holocaust: amateurs , Padova, Ar Editions, 1996.
6. Among the main attractions deniers cite the Zundelsite (directed by Canadian Holocaust denier Ernst Zundel), the Committee for Open Debate on the Holocaust (Bradley Smith), the sites of Fred Leuchter, Radio Islam di, di Greg Raven dell'Association Veterans amateur war stories (Aaargh) e dell'Adelaide Institute.
7. Cfr. Robert Faurisson, Was read Rimbaud? "Bizarre", 1962, n. 21-22, 1962; Id Was read Lautreamont ?, Parigi, Gallimard, 1972; Id The Key of Dreams and Other Chimera de Nerval, Parigi, Pauvert, 1977.
8. R. Faurisson, The Diary of Anne Frank is it authentic?, In S. Thion, historical truth or political truth? cit.
9. Kurt Gerstein entered the medical service technician SS-Führungshauptamt Health Service (SS) in 1941, and in 1942 he was appointed head of technical services for disinfection of lager.
10. imagine someone watching a car accident and then, in his testimony, saying he had seen the accident victim submerged in a pool of blood. It is clear that this is a way of saying, and no one would dream of investigating balanced argue that, since it is physically impossible for the gallons of blood contained in a human body are equivalent to the volume of a lake, then the witness has lied.
11. Georges Duby, Write history, in Alberto Asor (ed.), writing and history. Problems of literary historiography , Florence, La Nuova Italy, 1995.
12. The expression is Nadine Fresco, Parcours du ressentiment , "Lignes", 1988, n. 2.
13. Published for the first time in "Le Monde 28 December 1978.
14. Emphasis added.
15. Arthur Butz, The Hoax of the XXth Century , Torrance, Institute for Historical Review, 1976, p. 19. Emphasis added.

From: INSMLI.it (PDF file)

2005 Puma Rks25 Travel Trailer

Israel has made progress towards peace. Now it's up to the Arab world

of Claudio Pagliara

Jerusalem. Ten years have passed since the failure of negotiations at Camp David, the V for victory sign, designed by the fingers of Arafat to return home from the promenade of Ariel Sharon on the Temple Mount since the beginning of the long season of suicide bombings, the Israeli counter-offensive against the terror infrastructure. E 'was undoubtedly the bloodiest phase of the Israeli-Palestinian conflict - more than a thousand Israeli deaths, as well 3000 Palestinian, named as the "Second Intifada", which, as often happens in the era of unconventional warfare, has neither a beginning nor unanimously accepted a date certain end.

Ten years later, the two leaders are both duelists left the scene. Ariel Sharon, due to a stroke that plunged him into the realm between life and death. Yasser Arafat, who was killed by a disease never officially diagnosed, that continues to fuel the conspiracy theory, so popular in the Arab world. And 'is significant that the tenth anniversary of the intifada has not been recalled, with official ceremonies, nor in Jerusalem or Ramallah. Only in Gaza, Hamas has raised the flag. The leader of the Islamic movement to Zahar, took the opportunity to make a revelation of a certain weight, unfortunately almost ignored by the Italian press. According to Zahar, Arafat asked Hamas to launch attacks in the heart of Israel when an ad hoc unhappy outcome of the negotiations at Camp David. So far, the prevailing view was that the Rais had used for this purpose only the military wing of Fatah, the al-Aqsa Brigades. If revelation is true, Arafat confirms that, far from launching the intifada in order to obtain more concessions from Israel in 2000 had made the strategic decision to destroy the enemy with terror, throwing in some way mask.

After three years in which Israel does not know suicide bombings, the second intifada can be said to be finished, even if the threat posed by Hamas in Gaza it is somehow a continuation. Who won? The answer is obvious: Israel. On the military side, with the blow to terrorist organizations. But not only. People have shown great resilience. If the directors of the Intifada were thinking of throwing the Jews to the sea with terror, have been blatantly contradicted by the facts. In the city under terrorist attack, life did not stop. Albeit with exceptional security measures, the country has continued to function. The economy, after an initial splash, he resumed running. Diametrically opposite the picture in the Palestinian territories. The weapon of terrorism has proved to be destructive for those who have contested. The Intifada has canceled a stroke of a pen with red blood on the economic boom in the territories after the Oslo accords. In the daily life of Palestinians entered the humiliating experience of the checkpoint. The West Bank barrier built to stop suicide bombers to inflict great suffering.

The impact on the prospects of peace in the bloody 2000-2005 season is profound. The Israelis have lost faith in the possibility of an agreement. Now physically separate from the Palestinians, have downgraded the resolution of the conflict of their fifth priority, after education, la criminalità, la sicurezza e la povertà. Sul piano politico, l’ondata di terrore ha definitivamente cambiato l’equilibrio delle forze. Nei Territori Palestinesi, si è creata una frattura insanabile, Gaza sotto controllo di Hamas e la Cisgiordania di Abu Mazen e Salam Fayyad. In Israele, l’Indifada ha prodotto un travaso di voti da sinistra, regista degli accordi di Oslo e la destra che vi si era opposta. Al contempo però ha infranto per sempre il sogno della Grande Israele. Ha fatto emergere lo spettro di uno stato binazionale. Ha mostrato i limiti dell’uso della forza e l’importanza di salvaguardare la legittimità internazionale. Questi elementi spiegano la rivoluzione ideologica che ha portato, ognuno con i its time or manner, Sharon, Olmert, Tzippi Livni and Netanyahu to embrace the formula "two states for two peoples", after having long resisted.

Read the geopolitical map of Israel with old patterns, as many do in Europe, does not pick up the signals of increasing Israel's willingness to find a way out. Over the past five years, Sharon withdrew from Gaza, Olmert has offered to put the holy sites of Jerusalem under an international authority. Netanyahu has frozen for 10 months, something unprecedented, settlements, some of which are tens of thousands of city dwellers. A march towards an understanding approach may be helped by concessions from the other side, the Palestinian Authority. The difficulty of Abu Mazen, are known, one for all, his power does not extend to the Gaza Strip. But it is time that the Arab world, concerned over Iran's hegemonic ambitions of Israel, to come out of its ambiguity and give a realistic contribution to reaching a compromise on the two most intricate knots, Jerusalem and refugees. Europe, in the forefront of putting pressure on Israel, would do well to apply them in this direction.

October 6, 2010 Source: The Western

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The distortion of the news from Palestine

watch this clearly shows, once again, as much news coming from the Palestinian territories are completely deformed than the reality.

especially look like a piece of news may take a completely different light when you deliberately hide some parts of the same.

If you had been you in that car, what would you do?

Helpful Gifts For Stroke Patients

Circumcision: When religion and medicine are in agreement

Regarding circumcision, the Torah is expressed in these terms: " eighth day the flesh of his foreskin circumcise " 1.

those of the circumcision, Hebrew Brit Mila falls undoubtedly among the best known precepts of Judaism. Of central importance, it will be observed by the Jewish people forever and joy even in times of persecution 2.

The Torah explicitly commands and leaving no room for doubt to make his circumcision on the eighth day. Not a day before, day after day. [Unless the health problems that make it necessary to postpone the date, ndt]

Although there is no possible going into the real reasons that lie at the basis of the precepts of the Torah, still needs attention in some surprising scientific discoveries about the physiological changes that occur on the eighth day of his life in the newborn.

followed by the words of dott.sa Abrahamov Ayala, professor at the Faculty of Medicine Pediatric Hebrew University of Jerusalem, reported in an article entitled clotting problems and bleeding in the newborn ³ :

"The blood clotting system depends on certain types of proteins - plates - produced by the liver. These substances, which are marked by Roman numerals I-XIII, operate in sequence, with the help of enzymes, until the formation of a stable clot that "fibrin". In the first days after birth, the liver is not sufficiently developed to perform the above functions, so any surgery performed on a newborn at that time - of which the body does not yet have the power to stop blood flow - would put the child at risk of serious bleeding. Bleeding, sometimes very abundant, can cause serious consequences to internal organs - especially the brain - and cause collapse and death from bleeding.

During the first days of life of the newborn, the liver develops slowly until the eighth day, it is mature enough to perform its function, creating the necessary interruption of bleeding lumps. "

In this regard it is important to point out that some non-Jewish researchers, including Dr. Armand James Quick (American physicist and physiologist who lived in Theresa, Wisconsin, between 1894 and 1978), were very impressed by the connection between the development of the faculties of the human body to stop bleeding and bleeding and the timing of the brit Mila .

In June of 2000 was published the updated reprint of the bestselling American any disease 4 dr. SI McMillen. Without masking their enthusiasm, the author points out that in the first days of life baby suffers from a noticeable lack of coagulants, while from the eighth day, glycoprotein present in blood clotting - known as prothrombin - reaches the average level of one hundred percent.

Immediately before the eighth day, the content of coagulants increases rapidly, to rise up to one hundred and ten percent of the standard eighth day!

In other words, is the eighth day of life that the coagulants reach maximum levels much higher than the rate that accompany the average human being for the rest of his days. The following

words of Dr. McMillen: "We commend the many hundreds of researchers for many years, worked at a high price to discover that the day offers the best guarantees of security to perform a circumcision on the eighth. However, while recognizing his merits to medical science for this recent discovery, we can almost hear the rustle of pages of the Bible which would remind us that, four years ago, when it initiated the practice of circumcision with Abraham, God said: " the age of eight days, every male shall be circumcised ... " 5. Abraham did not choose the eighth day after many centuries of experiments based on attempts ed errori. Né lui, né nessun altro della comitiva che era partita con lui dall’antica città di Ur dei Caldei era stato circonciso. Il giorno era stato scelto dal Creatore…”.•

E’ qui possibile percepire in maniera quasi tangibile la presenza della mano di D-o che diede la Torà al popolo ebraico e che controlla e guida il creato in ogni momento. Fu Lui – e Lui solo – a far coincidere il giorno di maggiore livello di coagulazione del sangue con quello in cui deve essere effettuata la circoncisione.••

Approfondimenti
• A questo point, it is essential to explain that the request to perform circumcision on the eighth day, not because it is considered the most desirable from the standpoint of saying goodbye. Instead, Sun chose the eighth day for reasons known to Him and, therefore, meant that a sufficient amount of coagulants in the blood was on that day, making possible the implementation of the precept of Milà ⁶ . As the sages said: "The Holy looked at the Torah and created the world" 7. In other words, the world was created according to the dictates of the Torah and not vice versa.

• • In addition to the question on the day of circumcision, have discovered other important benefits that the Brit Mila brings to human health. In all parts of the body, the skin adheres to the underlying layers, protecting them against the possible infiltration of bacteria, conversely, in the case of the prepuce, the skin due to the increased presence of bacteria, spores and fungi. In fact, it does not adhere completely to the glans and the small space this end male genital organ allows the infiltration of infectious agents. This hot zone, dark and damp is therefore highly vulnerable to the development of germs and infectious diseases. The removal of the foreskin, therefore, allows to maintain healthy e in buone condizioni igieniche questa delicata parte del corpo.
Per tale ragione, tutti i maschi della casa reale del Regno Unito vengono sottoposti a una circoncisione eseguita da un circoncisore ebreo ( mohèl ). Per citare un esempio, il principe Carlo – l’erede al trono – venne circonciso dal Rabbino Jacob Snowman, mohèl ufficiale della Comunità Ebraica di Londra ⁸ . Di recente, infine, si è scoperto che le probabilità di venire contagiati dal virus HIV sono sei volte maggiori negli uomini non circoncisi rispetto a quelli che hanno subito l’intervento ⁹ .
Malgrado quanto sopra esposto, è ovvio che il motivo reale della circoncisione not to be found in its health benefits, but excelled in its spiritual value. However, as stated several times over the previous chapters [of the book that inspired this book, editor's note], all the divine precepts also provide material well-being and physical man.
Finally, as a starting point for further reflection, it is interesting to note that the foreskin exists only in humans and no other creature in the world.

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Notes and sources

1. Leviticus 12: 2-3.

2. Cf Talmud Shabbat 130th.

3. Hesse (Hebrew: Jerusalem; Research Institute of Medical Halacha on behalf of Dr. Falk Schlesinger, volume III, page. 384).

4. The words of Dr. McMillen are paraphrased here. He cites, among others, researchers and Owen Zeffren University of Iowa, USA, who conducted experiments in blood coagulation. Additional sources: Holt, LE, and R. Macintosh, Holt Pediatrics (New York: Appelton-Century-Crofts, 1953, XII edition, p.. 125). See also the book by Y. Meros, Hashem: The Present (Hebrew), p.. 61. Another book that analyzes the various aspects of circumcision from a Jewish perspective is truly Sanctity and Science Yonatan Goldberger (Jerusalem-New York, Feldheim, 1991).

5. Genesis 17, 12.

6. According to the Kabbalah , the number six is \u200b\u200bthe limited nature of reality - the four cardinal points, the high and low - while the seven refers to the spirit that animates the matter: that is why the material world was created in six days, followed by the holy Sabbath day of rest and spirituality. The number eight symbolizes, however, the spirituality that transcends nature and matter. The circumcision is done, therefore, on the eighth day after birth, even if it were to coincide with Shabbat, although they are usually prohibited surgical importance of non-viable.

7. Zohar II, 161st

8. Taking a mohel jew instead of a surgeon can be a very wise choice. In fact, the experience of secular mohalìm added to that practical experience in preparation courses, giving them the power to deal with any complications. In the magazine Shanà Beshanà Dr. Mordechai Halperin writes that Jewish law gives mohalìm the knowledge necessary to deal with special cases and symptoms mentioned scarcely nella letteratura medica. Questo spiega, ad esempio, una delle fasi forse più singolari del rituale della circoncisione, ossia la metzitzà o suzione . Il dott. Halperin ha scoperto che nel caso della malattia congenita dell’ipospadia, la circoncisione può apportare un cambiamento alla struttura normale dei vasi sanguigni, riducendo il livello di ossigeno presente a causa di un restringimento delle vene (ipossia). L’esecuzione della metzitzà nel punto in cui è stata effettuata la circoncisione dilata, invece, i vasi sanguigni e impedisce che si verifichi la condizione di cui sopra.

9. Cf The Lancet , 369, 9562, pagg. 617-619, showing two large studies conducted in Africa, have revealed that circumcision reduces the risk of sixty percent of the contraction of HIV. The foreskin, in fact, is a fertile ground for the generation of infectious diseases.

From: Zamir Cohen, The Great Turning , Mamash, from page. On page 141. 144.