הסרט הסודי שצונזר ע"י כל ערוצי הטלוויזיה

0:10Journalist Theodor Herzl, a Jew from Vienna but a cultural believer in German culture, proposes a solution to the Jewish question. He will invite the Emperor in the name of Achvat HaGzaim to invite all the Jews of Austria to convert to Christianity in a special ceremony that will be held in St. Stephen's Cathedral in Vienna. And so he writes in his diary. Journalist Theodor Herzl, a Jew from Vienna but a cultural believer in German culture, proposes a solution to the Jewish question. He will invite the Emperor in the name of Achvat HaGazaim to invite all the Jews of Austria to convert to Christianity in a special ceremony that will be held in St. Stephen's Cathedral in Vienna. And so he writes in his diary. About two years ago, I decided to solve the question of the Jews, at least in Austria, with the help of the Catholic Church. I first sought to guarantee myself the help of the Church ministers in Austria and to get an opinion from the Emperor to tell him, "Help us against the anti-Semites." And I coordinated a great movement among the Jews, who will pass freely and proudly to Christianity.

1:19Herzl also describes in detail the plan of the planned mass protest. The religious march will take place in the light of the day, on the first day of Eid, in St. Stephen's Cathedral, in a festive and celebratory atmosphere. Not in the way that Jews used to do before, but with grandeur. The fact that leaders will establish their Judaism and will lead the people until the synagogues are completed will provide a great opportunity for the position. When we were young, we were the last generation who believed in our father. But we wanted to turn our young sons into Christians before they reached the age of understanding, where the teaching of religion wears the form of a heart. Herzl was born in 1860 to a family that was displaced from the city of Budapest in Hungary. After that, the family settled in Vienna. Herzl, who believed in the spirit of education and progress, which was reflected in the building street, destroyed the rural culture and wanted to be a part of it. Herzl, in fact, suffered from the same disease that many Jews suffered from, who saw in the rural culture the development of the human ideal. Abandonment was, for him, the way to achieve this ideal.

2:49Evidence that Herzl was extremist in his defamation can be seen in the fact that his son, Hans, did not have a right to enter Avraham Avinu's house. A few years later, Herzl wrote on his birthday. Rabbi Gelbhuis visited me and asked, "Is it true that I did not kill my son Hans? I did not kill him. This is a family matter." He added with closed eyes, "No, this is a national matter." נכון הוא, יהודים רבים אינם מלים את בניהם, אך אין אלה מתיימרים להביא את הגאולה לעם ישראל. As a teacher of Austrian culture, Herzl asked to strengthen his Judaism and to ignore the fact that he was German-Austrian. And so, all his life, Herzl acted as if he was such a person. He disdained Wagner's music. He saw Bismarck as a great leader. He agreed with the strengthening of Germanism, which years later took over the Nuremberg laws. He brought Jews to the ghettos and implemented the Final Solution in the Holocaust.

4:09Herzl spoke to anyone who did not think of him as modern, cultured, innocent, and pure. In the first place, these were the same Jews, the people’s sons, the guardians of the Torah and tradition. He introduced anti-Semitic principles and ideas, as they are expressed in his day and in his statements. The Christian priests are in the lower ranks because they are not loyal to money. The simple Christians are better than the Jewish priests. This relationship actually covers the anti-Semitic aspect in the Torah of Herzl. In this sense, the anti-Semitic ideas that portray the Jews as the bad issues are included, and, in contrast, the goyim are the purest and most complete. For example, he wrote in his article in the Deutsche Zeitung, "The rich Jews rule the world. In their hands lie governments and states. They build governments one by one. And on their command, governments make peace." When the rich Jews are playing, the people and the rich are dancing. In the meantime, they are getting rich. Herzl provides support and legitimacy to the anti-Semitic movement and even supports it. Indeed, the anti-Semitism, which is a strong and powerful force within the recognition of the Ammonites, will not harm the Jews. I find that it is a tool for building the Jewish character. Training the group by the Ammonites.

5:39Education that may lead to discrimination. Education is carried out only by means of laws. The Jews took action. A great idea comes to my mind to continue with straight anti-Semites and to destroy Jewish property. Who can say something like that? Hey, can I call you a Swiss? I don't know, Hitler for sure, World War II, if so. A great idea comes to my mind to continue with straight anti-Semites and to destroy Jewish property. Who can say something like that? Hitler. Straight anti-Semites and to destroy Jewish property. Who can say something like that? Hey, can I call you a Swiss? I don't know, Hitler for sure, World War II, if so. A great idea, it comes to my mind to continue with straight anti-Semites and to destroy Jewish property. Who can say something like that? Hitler.

7:04Hitler? Hitler. A good idea comes to my mind if you name them directly and make them the destroyers of the Jewish regime. Who do you think could say something like that? Hitler. If I told you that Herzl, the president of the country, said that, would you believe me? No. What if I told you that Herzl said that? Then I'm in shock. What if I told you that Herzl said that? Would you believe me? No. But in my opinion, to remember Herzl as a positive person, I don't think it's an attempt to hide something from you that they don't want to destroy. It could be, you know? Do you think you need to learn that? I don't know, maybe. Yes, for sure. For sure, people need to know the truth. What if I tell you that Herzl said that? And from his days onward... So it's a shame, so I wanted to be an anti-Semite. To Avdil, 30 years later, things were said in this spirit by another person, who appeared as a Messiah to his people on the stage of history. And in 1927, when a terrorist attack broke out on the Landsberg army in Germany, he wrote in his book Mein Kampf, about the many Jews that are fighting among the nations of the world, and brings them to war.

8:30Kasher Hamarviach is a Jew. We greet the leader, Adolf Hitler, with victory! If the international finance of Judaism in and outside of Europe should succeed, if the people fall into a world war again, then the result will not be the victory of Judaism, but the destruction of the Jewish race in Europe. As a matter of fact, Herzl, who destroyed the pagan culture and wanted to be a part of it, asked to solve his personal dilemma and his detachment from his Jewish roots by a monistic Christianity. The self-indulgent hate of Judaism saw in the problem also the solution, to be Jewish and thus to solve the problem once and always.

9:58I see myself as a modern, mature Jew, and I'm not afraid of a formal transition to Christianity. I bless every Jew who has children who decide to become a Christian. I have a son. I would prefer for him to become a Christian today and not tomorrow, so that his time of friendship in Christianity will begin as soon as possible, and to reduce from it the damage and the damage that fell on me, and that still falls on me, because of my Jewish identity. In 1894, he became a senior Jewish officer in the French army in Paris. The officer's name was Alfred Dreyfus. The hidden anti-Semitism that was lurking beneath the surface spread out. All the anti-Semitic rumors started again.

11:07Only then did Herzl realize that the solution to the conflict was not practical and that the Christian world, which he loved so much, was not ready to open its doors to Jews like him. Only then was his will fulfilled and the idea of a state for Jews realized, and the Zionist mission was carried out in Altneuland. But even then, Herzl's tendency towards Zionism did not originate from love and concern for the Jews, but from the lack of comfort that these caused for young Jewish intellectuals. Herzl is responsible for building the utopian Jewish state according to the new model, a model that imposes on it every Jewish symbol. Of course, he has to remember to remove from him several negative Jewish traits, such as the Yiddish language, the existence of customs and traditions, and especially Jewish hospitality. The state of Herzl is a completely European state. It is actually Europe. There is no such European state. It is the utopia of Europe.

12:27and here will be a country that unites all of Europe and will have both Italian and German opera and Belgian opera. Everything will be here, and everyone will be nice and kind. The Arabs will say to the Jews all the time, "Thank you for coming, thank you for bringing us the West's fruit." The image of the Jewish state was an image that was almost naturally incorporated into it as a symbol of the European culture of the 19th century. elements that are anti-Eastern and anti-religious. In particular, the society that he presents in his book, Altneuland, is a society in which what happens to the Jew is that he becomes European, including the Eastern European Jew, who becomes Western, when the Jews transition from Jews to those who become European in a way. to those who no longer have the special status as Jews. This is the thing that is common to all secular Zionism, and Herzl and Yerivav Agronim agree on this. This desire to build the new Jew. And so said Haim Hazaz, one of the leaders of the Zionist leadership, in Musaf Haaretz, Elul, Taf-Shin-Gimel, 1943.

13:43The Zionist movement was a secular movement. It gave a secular definition to the identity of the Jew. The Jew is a nation, like all nations in Europe. Zionism comes from the national movement in Europe, and it doesn't have a place for Jews in it. Zionism begins by destroying Judaism. It comes from a place that has lost its people's power. One thing is clear: Zionism is not a continuation. It is not a cure. It is recognition and destruction. Ad rabba, hi masicha et da'ata min ha'am, mitnagedet lo, holechet neged retzono verucho, choteret et akatav, va'okeret oto uforeshet mimeno lederech aheret, lematara rechoka u mesuyemet. Hi vekometz anashim berosha, garein shel am acher.

14:51בבקשה לשים לב, לא חדש, לא מחודש, אלא אחר. מי שאינו סבור כך, או שטועה, או שהוא מרמה את עצמו. The Zionist movement was a candidate for religion. It also saw itself as a candidate for religion because it gave a new definition of Judaism. A Jew can be a person who doesn't even believe in God. And it saw itself as a candidate, and one of the first struggles of the Zionist movement was not for the outside, but for the inside. It was necessary to convince the Jews to believe in Zionism, and the biggest threat of Zionism was Haredi Judaism. It is clear that Herzl did not seek a way to preserve the great spiritual treasures of the Jewish people. He did not dream of a spiritual center nor of a civilized nation, and he did not even question the continuity of the Jewish people as a nation that preserves its traditions.

15:54Herzl, who put himself in the apotropos, decided that a whole nation would live according to the way of life that he himself lived, without understanding that only the spiritual and historical culture of the Jewish people links them to their promised land, the land of the fathers.

17:52All the parts that were shown to El would not have seen light without the help of Dr. Raphael Shaul Landau, who was Herzl's main informant and his private doctor. He insisted that all of Herzl's lists would see light, and this, contrary to the will of the people who produce the light, to censor the doctor, in order to expose the anti-Semitic element in it. The desire to express oneself among the Goyim has been with the people of Israel since and forever. On the side of the mitzvot, there have always been those who have tried to deviate and destroy the Jewish faith. Herzl's view of the Jews and Judaism was similar to the view of most of his friends in the Zionist leadership. Herzl and other leaders of Zionism supported Herzl's movement, and it was based on solidarity with the Goyim and their culture. in breaking the law of the Torah and the commandments and in violating the morality of the religion that separates them from their neighbors. These were the leaders, like Mendelssohn in the period of the Enlightenment, who spread the saying, "Be a Jew in your home and a man in the street," which meant a Jew less than a man.

19:13Those pagan Jews were willing to accept upon themselves the customs and culture of the non-Jews who surrounded them. That's how they were forced to get along and to be loved by them. But the result was the opposite. As much as the Jews attempted to integrate into the pagan culture, that's how the hatred towards them increased. And not only that. Those Jews who surrendered and submitted to a foreign culture quickly developed feelings of hatred and self-hatred in order to become like non-Jews and immediately became the foremost critics of traditional Judaism. They saw themselves as a young and cultured elite, and to them, the Jews...

20:14Herzl writes in his diary, Nordau said that since the Jewish state is being established, we must make sure that the Jews of Eastern Europe will remove the clothes from their bodies and the hair from their beards. But Zionism, which on the one hand combined the desire to distance itself from the original Jewish religion, and on the other hand found nationality, created at the beginning of Derachah a small group of Jews. Most of the Jewish people in Galut, for lack of information, did not care about the current issues of the New Movement, and remained firm in their faith, and continued to carry out mitzvot with sincerity. in order to reach levels of monistic and spiritual movement, Zionism had to use religious elements that were taken from Jewish faith. That is, Zionism in the beginning defined itself as a movement of salvation. Although salvation is described differently,

21:33from the accepted interpretation of Christianity. And although Zionism always wanted to separate itself from Christianity, in fact, the Zionist myth—what can be described as the central story associated with all the Zionist movements, despite their other differences—is based on the vision of the Zionist movement as a form of destruction, as the culmination of history, and as the implementation of divine promises. God does not exist. But the Zionists practice their promises, yes? God is distant, but still, His word, His promise, is the only thing, and it exposes the interpretation throughout all generations, as a political promise, defined, which is the basis for defining the rights of the Jews, also at the expense of the rights of the Arabs. A thing that we don't need from the religious perspective. Zionism defines itself as the culmination of all generations. That is, it also turns all the generations before into Zionists. All the expectations of all generations were for Pinsker.

22:42In fact, the Zionists used religious concepts in order to incite the Jews who say the commandments about the Zionist idea, when their true intention was actually a country that would conquer all the values of religion. This even explains why many Jews at that time treated Herzl as a Messiah and called him the King of the Jews in the Torah. A very simple example is the flag of the state. Anyone who looks at the flag can see in front of him, if we take down the Magen David for a moment, a flag. A white flag with two stripes on it. Each stripe has stripes, either in white or in black. The flag symbolizes the situation of the destruction of the people of Israel. That's what they wanted. Here we are, we have reached the land, the destruction is over, we have reached it. We have returned to the roots, we have connected, we are in place. This is the flag. The second point, and also very important, is to say to a Jew: If until today you had to wear the tallit on you, that's enough. You can put it on the flag and feel good as a Jew. Your tallit is on the flag. Everyone sees it, that's enough. You don't have to wear it in a practical way; you can connect to their national spiritual content, and that's enough.

23:59Since the 1920s, the hegemony in Israel has been taken over by the Zionist-Socialist movement, which sought to build a new Hebrew society. Terms such as work, building, and renewal have become high values for the youth. The new Jewish myth of the Tzabar was built on the basis of the traditional image of the alien Jew. An old world was destroyed, but a new world was built upon it. This was the motto for the creation of this new Jew. Yes, the abrogation of the exile is not the abrogation of the existence of the Jews in exile, but also the abrogation of the Jewish culture in exile. The abrogation of the exile is to build the new Jew, a Jew who will be different from the Jew who is defined as an exile, and that the abrogation of the exile Jew will become one of the central foundations of the definition of the new identity. of the definition of the new identity. Yosef Chaim Brenner, a writer and a man of spirit in the Zionist leadership, whose writing influenced more than any other writer on the workers of the Land of Israel, wrote in 1919, "Our national character is a fruit from the seeds of the world until now. From the world, we have not been a created nation. We have always lived the lives of poor and oppressed. What do you want from the anti-Semites?"

25:21When you read the things that the first Zionists wrote, these are things that sometimes sound almost anti-Semitic because they betrayed the absolute Jew. The people of Europe, even though they called us merciless, as they call something disgusting, deserve to be honored. We are not ordinary human beings. Here, the mouth of Amos. Every object of our spirit is dead. Won't they stop our roads now, known faces from all the ghettos, the human race? Ze'ev Jabotinsky, the father of the Revisionist Movement, wrote in the newspaper Haaretz in 1919: "In the National House, we will report on those Jews who will not remove from them the veil of slavery and will refuse to remove the beard and the peyot because of citizens of secondary status. They will not be given the right to choose."

26:45Who in their life could write such a sentence? Who could write such a sentence? I have no idea. Someone who is anti-Hareidi. Someone who thinks that there is no place in the State of Israel. This is not anti-Hareidi. Why not the other way around? No, he is not anti-Hareidi. Look, in the House of Elohim, we will declare on those Jews who will not be banished from them and they will be able to remove the Jewish beard, which is a symbol of Judaism, and the pe'ot, which are also a symbol of Judaism. Whoever doesn't remove these things, we will declare him a second-class citizen, and we will not give him the right to live. Who said that? Herzl? If it's as I understand it, and I think I understand it a little bit, it's a terrible thing, what they're saying here. I mean, we're presenting here a situation where Someone who looks Jewish, someone who looks Jewish, someone whom we can identify as a Jew and a symbol that was used by anti-Semites, we have to hurt him, give him a low priority as a citizen. It's very bad, it's terrible. It's a terrible sight of alien Zionism. Tommy Lapid, how can you write something like that? It was quiet. Something like that?

28:09Almost every secular person had a great-grandfather; he came from a family that was committed to Judaism. All the years in which we were a people of the outside world, I think that Judaism is the one that brought them to this country. But this is the beginning of a brotherly war, it's the beginning of... When he wrote it, it was Ezra Rukensky, right? When Ezra Rukensky wrote it? Yes, that's right. You're making me nervous. David Ben-Gurion has established the state and leadership for many years. The missing and emerging developments in Israel are not yet a nation, but a great endeavor and a human struggle, without language, without education, without roots. The transformation of a human struggle into a cultural nation is not an easy task.

29:29To the Land of Israel, there is a need for an elective rise. Zionism is not a philanthropic activity. We need here the excellent vision of the Jews who will develop the national home. There is no need for much imagination in order to understand who is the perfect vision of which there is no place in the Land of Israel of Ben-Gurion. This approach of the leaders of the socialist Zionism, which did not aim to save the Jews, but to suppress a new national identity, came to its most extreme expression during the Second World War, when the knowledge of the mass destruction of the Jews began to arrive from all over Europe. The general plight of the Jews was ignored, and in front of the leaders' eyes was only the agenda of Zionism. In 1943, when the Jews rose in rage in Europe's ghettos, when thousands of them were sent every day to the gas chambers, Yitzhak Grunbaum, the Zionist leader responsible for the rescue operations and the Interior Minister in Ben-Gurion's government, when they asked me if I would be able to give the basic funds for the rescue of Jews in the Holy Land, I said no. And I say it again, no.

30:44we need to stand in front of this wave that pushes the Zionist actions to the second line. When two proposals are proposed, to save the Jewish leader in Europe, or the destruction in Eretz Yisrael, I choose, without a moment of hesitation, the destruction in Eretz Yisrael. The expansion of things on the battlefield leads to a decrease in our efforts to increase the Hebrew strength in Eretz Yisrael. If there was a possibility of buying food chains with the money of the foundation to send them through Lisbon, we would not do that. No, absolutely not. Zionism is above all. This must be heard every time a great plague strikes us through our war in Zion. Our war of redemption is not directly related and is not directly integrated with the actions for the good of the world. From Ussishkin's words,

31:44the leader of the Zionist movement and the director of the foundation that existed for Israel in the 1920s. What is the difference between the sacrifices in the Galut and the sacrifices in the Land? The angels that fall in the Land of our Lord are sacrifices of a nation that has been destroyed. There was no taste for their death as there was no taste for their lives. Therefore, the sacrifices that fell in our Land, we praise them with pride. From the words of Chaim Weizmann, the leader of the Zionist movement and the first President of the State of Israel, 1937: The hope of six million Jews is focused on the rise of the tragedy. I want to save two million young people. The elderly will work and will wait for their fate. They are a struggle of an economic and moral man in a world that will return. Only the young will remain. The elderly need to stand by it and comply with it. David Ben-Gurion. With the knowledge that it is possible to save all the children of Germany by transferring them to England, and only half of them by transferring them to Eretz Yisrael, I will choose the second option. On the eve of the war, Ben-Gurion launched a severe attack on the Jews of Europe.

33:13He added a few words about the psychology of life in the Galut and said, "We don't belong to this Jewish people. We rebel against such a Jewish people. We don't want to be Jews like them." Another case that will help us understand in a fundamental way the relationship between Zionism and the killing of Jews can be found from the time of World War II. On April 25, 1944, during the start of the war, Adolf Eichmann called Joel Brand, a Zionist, a member of the Rescue Committee in Budapest, Hungary, to his office and said to him, "You know who I am." I am the one who initiated the actions, the destruction of the Jews in the Reich, Poland, and Czechoslovakia. The Torah of Hungarian Jewry has arrived, but I am willing to sell you a million Jews, blood for blood, blood for blood.

34:30You can take the million from anywhere you want. What do you want to offer? Men? Women? Husbands? Children? Sit, talk. The salary is 10,000 asayot, a few tons of tea, coffee, etc. Brand put on the mask he heard from the head of the police. "Now I will prove to you that I trust you more than you trust us," said Eichmann. "You will go to Istanbul to manage a trip or a gift with the agency." And when you come back and tell me that the proposal was accepted, I will blow up the Auschwitz walls and send to the border 10% of the Jews that I have secured. You will receive 100,000 Jews at the cost of 1,000 transport vehicles. And Yoel Brand, it was clear that in case they blow up the mines, they will not be able to be rebuilt, since the Germans were already on display on all fronts. Brand contacted the owners of the store in Istanbul. From there, the answer was received: "Come, Chaim is waiting for you." In response, Brand thought that it was Chaim Weizmann, who was saving millions of Jews. Not Chaim Weizmann was waiting for him in Istanbul, but Chaim Berlis, a leader from a low level in the store.

35:59Berlis persuaded Brand to go to Jerusalem, since the English were interested in hearing this from Brand's mouth. On the way to Ankara, on the train, they approached Brand: the representative of the Israel League, Yaakov Gripel, and the representative of the Revisionists, Yosef Klarmann, and warned Brand that he should leave Turkey, since the owners of the company were waiting for him. They want to kill you at the hands of the British government. But Brand, loyal to the labor movement, did not hesitate in his room for a moment. Brand, who did not listen to the advice of the representatives of the Israel League and the Revisionists, continued on the train to Eretz Yisrael. In Aleppo, Syria, Brand was arrested by the British police and taken to Cairo, Egypt. There Brand was detained for several weeks, while in Hungary Jews were being killed.

37:07Finally, when the British had already decided to release him, it was the representatives of the Agency who followed his departure. Teddy Kollek, Ben-Gurion's assistant, arrived in Cairo for this purpose. Yoel Brand. They, the people of the neighborhood, asked to kill me and to arrest me. The thing was in their hands. They never allowed me to travel for weeks, but for a few more days. And again, for a few more days. When I finally arrived in Yerushalayim, I realized that in Yerushalayim there was no institution whose job it was to serve the IDF. Day by day I searched for different offices, and little by little it became clear to me that I was looking for a vision for the IDF. However, what Yoel Brand didn't know at the time was that on May 25, 1944, while he was imprisoned in Cairo, Eichmann already had the estate under his command and decided not to do anything about the assassination of millions of Jews in Hungary.

38:20After the rise of the state, Brand worked for a number of years without being used as a scapegoat. The leaders of Mapai were also worried that no one would know or be interested in the existence of Brand. The method worked well until the same court that banished the state, the Greenwald-Kasztner court, where Brand testified in the end. Despite the many efforts to prevent this trial, the collection of documents and their information, which are likely to be the last of the number of people, broke the cycle of silence of this trial in a hurry. And one of the mysterious secrets of the time of the Holocaust went out into the world. And the people who were affected tried to purify themselves in various forums. After the end of the trial, Brandt wrote in his memoirs about the trial and what happened to it. There he also points out how the officials of the Israeli government pressed him to share his testimony and even threatened him with torture and beatings in a madhouse if he continued to write his memoirs. On the trial of the pressures, the threats, and the explosions.

39:22After the end of the trial, Brandt wrote in his memoirs about the trial and what happened to it. There he also points out how the officials of the Israeli government pressured him to share his testimony and even threatened him with torture and beatings in a madhouse if he continued to write his memoirs. On the trial of the pressures, the threats, and the explosions. He was offered a job at a Weizmann factory in the streets. A job where he could meet diplomats from other countries and millionaires of their kind, on condition that he would give up his job, publish his book, and be sentenced to death. When Seraf Brand came, Teddy Kollek brought his opinion to every level, because he had to be hospitalized for mental illness. He was offered a job at a Weizmann factory in the streets, a job where he could meet diplomats from other countries and millionaires of their kind, on condition that he would give up his job, publish his book, and be sentenced to death. When Seraf Brand came, Teddy Kollek brought his opinion to every level, because he had to be hospitalized for mental illness. Between the members of the company, a secret memorandum was opened between five men, which was connected to an orphanage. To this day, he is the first Minister of the Interior of the State of Israel. The memorandum was sealed as a secret and was given only to Zionist eyes and hands, and there is no proof of the non-Zionist bodies participating in the Salvation Army. Among the rest, it was said,

40:34In areas of Europe where the war took place, in Germany, in the occupied countries, and in the border countries, more than 7 million Jews are expected to be killed. For this reason, the work of the Salvation Army in Eretz Yisrael is limited to small-scale operations, that is, to save individuals and small groups only. If the Vaad's efforts are meant to bring only the smallest results, there is at least to make of them a political action. The plans were to bring only men who are involved in the work movement. A map of the country. Only a few hundred people can survive through this, and not necessarily those we are interested in. which can be 100% philanthropic actions. That is, without distinguishing between the nature of the people to whom the help is given, that is, for each one who needs it, not giving this action a Zionist national character, and trying to save first and foremost those who can bring benefit to the Land of Israel and to Judaism? We have a mission to save Jews,

41:59And they chose only which Jews were yes and which Jews were no. Selection. We called it selection. Like the Germans made selection. Who goes to the death camps? Who goes to work? Who goes to this? This is how our leaders made selection according to the parties. I understand that the position of the question in this way has no legitimacy. However, I would like to say that if it is within our ability to save only 10,000 people, we need to save 50,000 who will contribute to the construction of the country and the survival of the people. From there, we have a million Jews who will help us, and in the best-case scenario, they will be an essential element. We have to save the 10,000 that can be saved from between 50,000 of the millions and millions.

43:05The rise of the elderly from Tehran also serves as an example. Apart from the Zionists and the Zionist activists, there are many people who have nothing to do with Zionism, people who are completely demoralized in the national sense. Therefore, we have no choice but to give up on the removal of the evil element. Our leadership rejected us. They told us, "You are working to save Jews." But they only cared that they were from the other party. The only possibility is to bring non-Zionist elements to the Land of Israel. With all the action, it is necessary and obligatory to act from a Zionist point of view. After all, the cooperation with the Jewish Agency and even with the Revisionists, not only does not work at all, but on the contrary, it is very destructive. And when a group of religious people from HaMafdal came, who weren't Haredim, they said, 5%, 10%, I don't remember the percentage, but if it was Shomer HaTzair, without a doubt, to rise. And the Haredim didn't give up at all. They didn't let them rise.

44:30Forbidden! I'm telling you, they sent a messenger from the Land of Israel, with a warning only from the movement of No'ar HaOved VeHaLomed, which is Mapai, Dror, Shomer HaTzair, only this. Beitar, Mafdal, no. The Haredim, not at all. And what was the argument? They saw that we want to save every Jew. So they sent this messenger, and I sat there all night, not a wink, to convince me that they were corrupt, that if we put them in a barn, they would multiply. During the course of history, the Jewish people kept their unity, sometimes in a way, against their greatest enemies. In the opposite worlds, when ancient kingdoms were conquered and new ones were born under them, our ancestors were given to the help of powerful empires, who conquered and ruled from one end of the world to the other. These empires tried to erase the Jewish faith and transfer it to their religion.

45:46The rulers rose and fell, the powers rose and fell, and all their attempts were in vain. Despite the bloodshed, the pogroms, the plagues, the burning of all their treasures, the exiles to destruction and devastation, the Jews were not prepared to abandon their faith for the different kingdoms. The Jewish faith in the God of Israel was not tarnished, because at the root of the Jewish spirit was only one kingdom, that of God. We're going to start this now.

47:14Afghanistan. No. Argentina. Salvador. Abstention. Ethiopia. Abstain. Ukraine. United Kingdom. Spain. on the day of the end of the United States mandate on the Land of Israel, in the context of our natural and historical doctrine, and on the basis of the decision of the ten United Nations governments, we urge the government to establish a Jewish state in the Land of Israel. He will not be betrayed.

48:33What was it like for the Jews when the Zionists finally established a government of their own in Israel? What was it like for the Jews when they became Jewish politicians? What was it like for the mercy, the sense of honor, the love of brothers, the respect, and the mutual friendship that 2000 years of anti-Semitism could not erase from the Jewish soul? With the establishment of the state, the division of the Haredim became a constant component in the identity of the Chiloni, and it was also related to the steps of defense. Where did these steps of defense feel particularly? In relation to the East.

49:33Because the Orientalists were, the absolute thing, they were also Orientalists, which is seen outside of culture, and they were also religious. A combination of the two differences against which Zionism emerged. Zionism wanted to define itself against the Arab East, the opposite of the Arab East, and against religion. And here came the Jews—traditional. Some religious, some non-religious, but never anti-religious. And they were the children of Arab culture. And the goal was, and there was a discussion, the question was if it was possible to fix them. And the debate was between those who claimed that it was impossible to fix them, and the liberals who claimed that it was possible to fix them. In the meantime, no one received them as they were. There was a need to fix them. The idea was that in order to fix them, they had to be separated from their parents. That is, to separate them from their tradition. It was the basis of the advanced educational programs that only if they were cut from their primitive home, from their primitive tradition, they could be turned into human beings. But it was clear that they had to be corrected. And the destruction of the house was related to the destruction of the home, to cultural destruction, also to the destruction of their Jewish identity, and also to the destruction of their Arab identity.

50:55And this should also be remembered, because the concept of being an Arab Jew, that is, a person whose culture is based on Umm Kulthum and Farid al-Atrash, and Kiryat Shema, this thing that was understood by him, that you can be an Arab Jew, that you can be a Polish Jew and a German Jew in exactly the same way, he became dichotomic, according to the definition of the Zionists. Because that Zionist Zionism that permeated Judaism, permeated also the Arabism. That is, the attitude of the Zionist culture towards the East was the attitude of a one-sided protest. The Temanim were all Haredi. So they took them by force, brought them down to the ground, and said, we have nowhere to put them. They put them in crates and sent kibbutz members to rescue them. A part of the Sumerian guide, in December 1956, on how to behave in religious classes.

51:56between our teachers, we are not one among the religious teachers, especially in the way in which the schools of the elders pass. Of course, our intention is to bring them to the knowledge, because their faith in God is full of logic and truth, because religion is the reactionary force of the police, and it has no right to exist among the fighters of the progressive police. In short, at this point, the leader will act with tolerance and will try to ignore the importance of religion as a deterrent to friendship and movement. After this explanation, which is not included in the direct attack on religion, because with the meaning of the basis underneath it, the preacher himself will come to the realization that there is no God and will destroy religious belief. HaMadricha Shomrit, Mishaelot Bachinuch HaShomrit, BaHotzaat Histadrut HaShomer. My wife was sent to the Haar camp here in the cities of Yerushalayim. Tens, hundreds of children raised their hands to her and said, now there is Histadrut. Histadrut. Work, money, food, only those who are in Histadrut.

53:17I think we need to separate the state from the state, and in the first place, I would say we need to separate the state from politics. In terms of separating the state from the state, I think we need to cancel the Chief Rabbis, we need to cancel the law in the rabbinical courts, we need to cancel the religious councils, we need to provide services... Slowly, slowly... Once upon a time. Once upon a time. Once upon a time. It's clear that either Meretz sits with the Prime Minister, or that Satmar sits with the Prime Minister.

54:19will not unite the coalition, will not allow them to continue to enjoy the wealth of the state for their political needs. We only hear noise, possibly on the basis of the principle of the rule of law, but in fact, as you can see, on the basis of the demand to destroy Haredi Judaism. By the way, and in this respect, these expressions, you will not hear them today, but when you hear the need to dry the wound that came how much money? You hear exactly the same thing. So, we have to give these children money, we have to prevent the problems of the rich, which is certainly an important thing, but why do we have to prevent the problems of the rich? Not to prevent the problems of the rich, but from the assumption that after we solve the problems of the rich, people will stop being religious, a democratic person, we have to say that all these budgets do not have any connection. So that's today, they don't write like that. Today, they don't write like they wrote in Shomer HaTzair; they behave like that. Once there was an agreement here called the status quo, but the agreement was destroyed and the status quo is dead. We are in danger that the Haredim will destroy the state and return us to the days of the Middle Ages. Since the elections, the Haredim have raised their heads, and we need to confront them. There is a war in Israel.

55:38A war of culture. A war of religion. Yes, this is a struggle for life and death. For the lives or deaths of Israeli democracy. And we will win. This is a war. You have to finally understand that this is a war. We don't want them in our lives. We don't want religious discrimination. We believe that they, the Haredi Orthodox, will destroy it. And we will separate, yes, we will separate between the state and the government, between the government and the state. So there is only one solution to this: separation. Separation between you and the state. Everyone will be here, we will see. And we will separate, yes, we will separate between the state and the government, between the government and the state. So there is only one solution to this: separation. Separation between you and the state. Everyone will be here, we will see. With the knowledge that it is possible to save all the children of Germany by transferring them to England, and only half of them by transferring them to Eretz Yisrael, I will choose the second option. I see myself as a modern, experienced Jew, and I am not afraid of a formal transition to Christianity. I bless every Jew who has children who decide to convert.

56:49With the knowledge that it is possible to save all the children of Germany by transferring them to England, and only half of them by transferring them to Eretz Yisrael, I will choose the second option. I see myself as a modern, experienced Jew, and I am not afraid of a formal transition to Christianity. I bless every Jew who has children who decide to convert. I have an eye. I would prefer to stop today and not tomorrow, so that the period of his membership in Christianity would begin as soon as possible, and to reduce from it the damage and the oppression that fell on me, and that still falls on me, because of my being a Jew. In the National House, we will report on those Jews who will not remove from them the veil of slavery, and will be required to remove the beard and the peyos, as citizens from a second level.

57:49they will not be given the right to choose. If Herzl sent the people of the Religious Reformation to the Sartkins, Jabotinsky also wanted to separate them from the state, from them from the statehood. The students of Jabotinsky were forced to do what they were called to do, to listen to what the Rav had to say in matters of religion and state. I think that the founding fathers of the State were not inspired by the fact that this dream about the new man did not come true. They thought that their Zionism was ruined. Herzl would not have felt at home here if he had come. He would have thought that there were far too many Jews here.

1:00:16The great effort was to convince the Charedim that they could live in the Zionist State of Israel. That is why they were promised that Charedi girls would not serve in the army. That is why they were promised that Shabbat would be the general holiday. That is why they were promised autonomy in education. That is why they were promised that the position of the rabbinate The Prime Minister, Ehud Barak, has a point. The government will be without the Charedim, and the policy will be different. The law, the civil rights, and the cancellation of the Ministry of Religious Affairs. There was a certain status quo. For 40 years, this status quo held a certain status. There was a certain religious rite, there were certain norms in the local authorities, and everyone suffered from it quietly. In the last decade, it was broken, it was attacked, it was attacked mainly by the secular side.

1:01:24Except for personal matters, where the state decided to cut the Orthodox line because of the internal secrets of the state, not because of any religious pressure, in most other cases, this religious separation did not affect the existence of Jews in Israel. One of Israel's paradoxes is that the more we talk about religious oppression, the situation is completely opposite. The Swedish parliament passed a law, I think it was 18 years ago, that prohibits the sale and eating of animal meat. And the Swedes were allowed to go to the slaughterhouse. And who passed this law? Who brought it? A group of green people, which I think does not represent the majority of the population. Yes, it was adopted. There was an ideology for protecting the environment. For them, it is important to protect the environment. For others, it is not important. It is legitimate. It is an ideological division. It was adopted by all of Sweden's residents. No one claims that it is anti-democratic. Now, in Israel, those young people, in general, who speak in the name of democracy actually want us to get to a situation in which the Green Party will be able to present a law to the parliament tomorrow to prevent the purchase and sale of livestock in the name of protecting the environment.

1:02:39to prevent the purchase and sale of livestock in the name of protecting the environment. In the name of some ideology, a Western ideology, that came here from the West. And that would be legitimate. But the religious people could not legislate a law that forbids the consumption of livestock. Why? Because they are speaking not in the name of a Western ideology, but in the name of an ancient Jewish ideology, which saw a decline in the consumption of livestock. And this, of course, is an anti-democratic situation. The same thing, for example, Look at the protection of Shabbat. If religious people try to legislate a law that prohibits work on Shabbat, it's considered illegitimate, because if the owner of the business is secular, why would they care not to open the business on Shabbat, and not to hire workers on Shabbat? But if a communist or socialist party wants a law of a fixed day of rest, because if there is no fixed day of rest, there will be no fixed day of rest, a fixed day of rest because of socialist values that originate in Marx's books, it's considered legitimate.

1:03:41Therefore, we will reach an absurd situation with this approach, which violates, after all, every law, violates the taste of Marxist ideology, communist ideology, green ideology, or capitalist ideology—considered legitimate—and violates the taste of religious ideology, considered corrupt. This is completely absurd from a democratic point of view. Jerusalem, 30 years ago, on Friday and Saturday, the businesses were completely closed. There were no vacancies. Everything was closed. Today, everything is completely open. And they still continue to talk about religion. After all, it's nonsense. When I grew up as a boy in Jerusalem, it was impossible to imagine that one day you could go to a kino on Shabbat morning. There is a real supermarket in the center of the city that is open on Shabbat. There is a McDonald's that is not kosher. These are things that... This is new in Jerusalem. In the center of the city, a new supermarket will be opened, which will open the Delta Tower for the public also on Shabbat. Another door will be opened in the wall of Jerusalem on Shabbat. The first supermarket will be opened tomorrow, also on Shabbat.

1:04:52There was no religious struggle in Israel in the last decade. There was no progress in the religious struggle. All there was was an attempt to seal borders that were broken, usually by the courts or by the Beit Din, in the status quo, and a struggle was created to seal those borders, to restore the status quo. There was no progress, no progress, in the integration of religion in the life of the state in Israel. On the contrary, it is the right thing. Once there was an invasion, called the status quo, but the invasion was destroyed and the status quo died. We are in danger that the Charedim will destroy the state and return to the days of the Beis Din. Since the elections, the Charedim have raised their heads and we need to calm them down a bit. So there is only one solution to this: separation between religion and the state. In my opinion, those who want to separate religion and the state, in the sense of separating religion from politics, are the anti-democratic forces. They speak in the name of democracy. Meretz, in my opinion, is a brilliant anti-democratic party. We will not give up, we will not give up, we will not give up, we will not give up, we will not give up.

1:06:07The logical conclusion of what she says is that it is the right of the religious person to participate in the democratic game, to be affected and to influence, and the right of religious parties to act. And in fact, as far as I know, Meretz is the only party in Israel today. The problem of the State of Israel is that it still determines that the state is the state of the Jewish people, and it continues to be defined as a religious state. It is impossible to define Israel as the state of the Jewish people and talk about the separation of religion. This is impossible. It takes time, but this day will come. Let's get out of the country. In Gatzka, today, women have the right to pray at the Western Wall, both in the tallit and tefillin prayers. And for the first time in Israel, two women will sign as mothers of the same child. The Supreme Court today recognized, in most opinions of the judges Dorner and Beinisch, that both Ruti and Nicole are the mothers of Matan Ben-Arabah.

1:07:29I think that the Bagatz today has committed a very serious sin against the entire relationship system between Judaism and the State of Israel. And I read this in the morning; it was really shocking. What do you mean? And it proves, again and again, in that same protest, it is known exactly about this, regarding the High Court. The Charedim were offended by the fact that the High Court intervenes in the question of who is a rabbi. They were offended because they said, in a very fair way, that the Supreme Court was hurting the integrity of religious authorities. No! They told the Supreme Court that there are boundaries, as in any democratic country. They opposed the Supreme Court's interference in religious matters. On the other hand, the secularists are the ones who established that the court will deal with religious matters. The secularists are the ones who established a strong bond between religion and state. Not a separation between religion and state, but a strong bond between religion and state. And this is accepted by the public in full. There was an anti-democratic protest here. Why anti-democratic? For one simple reason. Because there were a quarter of a million Haredim. And the moment the Israeli public sees a quarter of a million Haredim,

1:08:46just like some kind of scary fever, which is also used in the election campaign, in pictures that look like pictures from Der Stürmer. They scare, look, there are a lot of Jews here, a lot of people, yes, a lot of Jews are there. An argument in the constitution, an argument in the law, and in front of another argument, which sets the debate in a completely different way, This is part of the issue of secularism, the sanctity of the court of law. The court of law became sacred. Rabbi Aharon Barak said, "Shhh, we won't talk." We came here today to defend the law. We came here today to defend the civil service of the state of Israel. Knesset room, Tommy Lapid. Amnon Dankner

1:09:46to Barak, an imperialist approach. Yair Sheleg, Barak, an imperialist. Look, I'm very much in favor of youth, but not in favor of youth as we're trying to understand it today. What's happening in Israel, youth, in my opinion, is a terrible threat. It's an anti-democratic, arrogant, dangerous, totalitarian movement that wants to control a full body of values in a non-democratic way, on the entire society, claiming that these are the right values, like any other ideology, that these are the right values, the only ones that come into account, that we must live according to, and therefore, we must control this corpus of values, if possible, through a democratic vote, because a large part of the public holds other values, or also holds other values. We hold different values from those who have conflicts, and we have to settle the conflicts. And if we don't have to do it in a democratic way, because in Israel there are only ten mandates, then we do it through the control of the media. We include the entire media as one unit.

1:10:55And not by chance, because they really love, today in Israel, one and only. And here there is a fundamental religious problem with the media in general. All the media in Israel—radio, television, and newspapers—look as if they were written by one person. Let's take one of your students and conduct research. One day, The media really captures everyone's boundaries. When you look at what is written in the newspapers, Radio, television, you sometimes think that we don't have a problem anymore. Not with the researchers, not with the judges, not even with the investigators. All the media does. Look, today in the Israeli media, if you take the last two years,

1:12:07The Charedim, the religious people in general, not only the Charedim, look like some kind of monster that comes and threatens to eat up democracy and Israeli society and to control some kind of humanism. And the power became great, and the power became huge. And the huge one went his way. on the basis of the use of the media, and on the basis of the use of the Supreme Court, and on the basis of an attempt to surround the democratic mechanisms with non-democratic means. and the support of the High Court and the strength of the High Court in these terms. And I've already heard clear statements about this. These terms say that we can't pass the 10%, maybe 20%, because if we take also parts of the Labor Party and change, and therefore it is appropriate for us that the High Court takes with it more and more matters, because the High Court is less likely to think like us in most matters.

1:13:20Judges of the Supreme Court and all judges of the State of Israel, we say to you, from here, do not see and do not cut. Menachem Mautner. Bagatz took a step with the liberal group against the group that wants to shape the image of Israel according to its values of Judaism. Liberal parties found themselves lost in their mission to return to power. Bagatz opened in front of these parties a channel for intervention in the course of the government in order to improve them and promised them a world of values where they would feel at home. And therefore, we will reduce the Israeli democracy; at least, we will remove it from its plan. We will transfer the rights to the Supreme Court. The Knesset, the enactment of the laws in the Knesset, will actually be a recommendation to the Supreme Court, which will have to approve any law's use and decide whether to accept it or not. So it will actually be the last joke, the last joke, that is, de facto, it will be the main legislator. The Knesset will only propose laws.

1:14:23And so, we will be able to destroy democracy and control our values in the right way. During the 1980s, the Supreme Court adopted the approach of progressive activism. This approach concerns the involvement of the Supreme Court in every field, including social and political issues. The expression of "everything is justiciable" was given by Aharon Barak. There are no unlawful areas. Everything is justiciable. In my eyes, the entire country is under the jurisdiction of the court. There are no living areas outside the court's reach. The basic rights have removed the last boundaries, and the court will not prevent the cancellation of the Knesset's rights. Judge Aharon Barak. The young people are the ones who follow this pattern. The judge, by and large, sees himself as a guardian of these rights. The decision about the values of the state needs to be made according to the public opinion of the state. Lawyer Gidi Firstik, I searched in all 14 articles of the law that Barak wrote, I did not find in all those hundreds of pages even one quote from any Jewish source. I found quotes from American, English, Australian, German, and Indian articles of law.

1:15:37Professor Ariel Rosen-Zvi. The judge, Menachem Elon, did not see himself as a young man. In one of his court papers, he wrote, "Who is this public? Who deserves to be blamed for it, or not to be blamed for it? Even the Nazis, for their sake, came from a young country." Judge Yonah Yehav, the Bagatz, despises the democratic order in the country. Meir Shamgar, president of the Supreme Court in Dimos. In my opinion, not everything is fair. Judge Dror Choter-Yishai, Barak undermines the democratic structure of the state. Barak has turned himself into the supreme leader of the state. Dr. Tzvi Tzameret, the expansion of Bagatz's other responsibilities, threatens democracy.

1:16:39Menachem Elon, judge of the Supreme Court in Dimus, the theory that Bagatz is allowed to intervene in the Knesset, has no support in reality. Yaakov Maltz, judge of the Supreme Court in Dimus, Bagatz cut red lines. Mishael Cheshin, judge of the Supreme Court in Dimus, in the legal activism there is a legal record. Professor Andrei Marmur, Hitarvut HaShofet Barak, Ba'avodat HaChakika BaKnesset, Sha'ar Uriah. Professor Ruth Gavison, Ani Choshevet, Shein Af Beit Mishpat Ba'Olam, She Natal Le'atzmo, Samchuyot Ka'ele. Oreh Din Aharon Papo, Beit HaMishpat, hafach lenosei degel haMilchama badat. Besiyutim hagruim biyoter, lo yachlu letaer le'atzmam rishonei Beit HaMishpat HaElyon, ki haMosad shehikimu yekabel tadmit, ke'ilu haya snif shel haliga limni'at kfiya datit. Knesset member Prof. Amnon Rubinstein. Many oppose Bagatz's policy. Bagatz lost the extensive support he had in the past. Tommy Lapid is a leader who has been leading the political debate in Israel for many years, since they invented the television program he is known for. He is a leader who has been leading the debate for many years. And the television loves him.

1:18:00In other words, it's an amazing phenomenon of a person who himself is the victim of the Holocaust and the savior of the Holocaust, who himself came from this continent and permeated all culture that is not Western culture, which for him is a symbol of youth. And he opposes everything that is not standing in one place. He is strongly against religion. Today, he is defined as a leftist, but he is a person who prefers to shoot bullets. in Arab villages and cities. If he didn't have a kippah, he would have said that he was in Beit Zohar today, in the State of Israel. We can say that for sure. After the assassination of Rabin, if someone had said, just in the kiosk, that the Arabs should die, then he would have gone straight to a police investigation. And there would have been questions if he was connected to some kind of organization, just a small group of people. If he were religious, if he were from the East, there would have been TV programs about it.

1:19:07but he's a secular Ashkenazi, and that's why he said that, and it went quietly. But that man was really against religious people, in a very strong way. And he's just an extreme expression, but what's interesting is that he won six mandates in the Knesset. That means he won 5% of all the voters in the country. So everywhere else, he was seen as a radical right-wing. That's his position on the front. That's his position on the front, that he has a reputation for. anti-Semites against the Haredi Jews. So he represents something that exists throughout Zionist culture, and he is its ultimate representative. With his own interpretation, and also of the Meretz movement, which presents the danger of the Haredi people in the presentation of pictures of Haredi communities, as if they were the dangerous ones. I don't think we can take Tommy Lapid alone. I'm interested in Yossi Sarid, the leader of Meretz, the movement that is defined as left. There is a direct link between the relationship between the religious and the Arab: to get rid of these and to get rid of those. A country must also take care of spirituality, including the spiritual life. I think that a country is also committed to philosophy, and the country believes in it to a great extent. Every country also believes in the Bima and the Kammeri, and in terms of literature and philosophy, which also do not directly create anything, because they contribute to purity.

1:20:28In my opinion, in a one-dimensional way, yes. A country, and academies for music, and so on. Of course, there is no problem with that. In a country that has Haredim, the needs of the Haredim are the needs of a country. That is, if he needs a mikvah, if he needs a synagogue, if he needs a yeshiva, the country needs to give him that. He doesn't need to come and do it on his own, but he needs a country. To destroy? of the state to the yeshivot, to ensure that the role of the state, to deny, to oppose the fact that the state will see itself as obliged to develop spiritual life, also in the religious sense of the term, to continue the development of the study of Talmud, of Mishnah, of Chazal, on a very high level, of tradition, of Hebrew law, and so on, This is, of course, an absurd claim. No one is supposed to adhere to his tradition, and we have a wonderful tradition that we need not only to adhere to, but to continue to develop it, and not only to establish it in museums. A real, complete, and authentic replacement for religious Judaism is not found. Who were the three owners of the Ark of the Covenant? Avraham, Yitzchak, and Yaakov.

1:21:55This is, of course, an absurd claim. No one is supposed to adhere to his tradition, and we have a wonderful tradition that we need not only to adhere to, but to continue to develop it, and not only to establish it in museums. A real, complete, and authentic replacement for religious Judaism is not found. Who were the three owners of the Ark of the Covenant? Avraham, Yitzchak, and Yaakov. One of the 60. A big crowd. We gave him, in the form of a beard, to see what kind of meat he could eat. We are going to take him in the hair, without him going to the prayer room. How are you? One of the 60. A big crowd. We gave him, in the form of a beard, to see what kind of meat he could eat. We are going to take him in the hair, without him going to the Beit Knesset. How are you?

1:23:22We must think of all the prophets who came to the people of Israel as opponents of the Jewish people.