Abstruct desciption of the root of creationism

Said Mchaalia (draft) August 6, 2012

Chapter 1

Introduction
In this small hand book a collected background information on the creationism and the main role and rule of human persons and their owers is detailled.

1.1

Introduction denition

The ssssfofo and omassma philosophy processing analysis based on true right source: high holy Quran, will be prersented in detail in this small book. ssssfofo is dened as strong secue sure sophistical y on rst one. omassma is dened as original main assigned sucient suitable [ma] that can be dened as follows: 1. manufacturable/manufacturing analysis. 2. mind aspects. 3. meaningful arrays. 4. most around. 5. middle age. 6. mathematics applications. 7. measurable assignment/ability.

1.2

Strong sure manufacturing analysis:

Creationism of earth and of celestial earth sky is a declared process in 6 days of manufacturing. Not only this manufacturing process is involved in these 6 days but also the creation of everything and everyone. Reference [high holy Quran]. Then the most identied creationism is the creationism of the human person and the invisible satan. 3

CHAPTER 1. INTRODUCTION

The conclusion of manufacturing aspects is to obey and to comply the invisible strength that is the origin of such a creationism.

1.3

Strong secue mind aspects:

This dynamism is a complexity analysis based on Luring and provocation of mind of human person and then based on the temptation of invisible satan aspects. This is a complex hyper task that is based on the understanding of the human desires in current life and life afer death. Furthermore and moreover a background information of temptation of invisible satan aspects is illustrated as follows:

1.3.1

Basic denitions:

Servant: is a person who performs duties for others, especially a person employed in a house on domestic duties or as a personal attendant. Or / and a devoted and helpful follower or supporter: he was a great servant of the Labour Part Origin: middle English: from old French, literally (person) serving, present participle (used as a noun) of servir to serve Reference: Oxford dictionary. Title of honor given to various persons or groups of persons: [Reference high holy Quran]. In this paragraph as dened above, each created element is a God servant. As reference [High holy Quran]. So, the main and principal tasks of the person and invisible satan person is to understand the desire of such a decision denition. Such a denition is inside around the methodoloy analysis of everything during life on the earth.

1.3.2

Root of Satan functionalism:

The wares of the root of satan functionalisms are human person satans and invisible satans who are involved in: statues and pictures. prediction of making choice decision in current life activities and life afer death. impure and addictive alcohol eect aspects. chance gaming and keno for money lost and or win. and other kind of temptations and lurings undened for us yet.

1.4. SUFFICIENT SUITABLE MEANINGFUL ARRAYS:

1.3.3

Clear computation in choice and decision:

This eliminates local true enveloped language of root of satans and of his wares. For such a decision, a clear clean basic understanding and a key usage of the strong secue sure sophisticated y on rst one, which is the high holy Quran whom the references are: http://www.islamweb.net/newlibrary http://www.ar.wikisource.org http://www.en.wikipedia.org http://quran.muslim-web.com http://jewishencyclopedia.com/articles/13444-servant-of-god for example. http://creationism.org/ is required and needed in order to be in true right away for holyness aspects. Clean compute conclude kernel control ow: The aim of such a motor is to evolve and envelop a clear clean God consumable conceptions and potteris (wares).

1.4

Sucient suitable meaningful arrays:

This is a philosophy processing analysis belong to Computer Language Instruction Processings (CLIP) and maintain a desired suitable choice of denitions and explainings of high holy words used in this considered true right soure of y on rst one information background that is high holy Quran.

1.5

Straight sophisticated most around:

The mind composition copy of each human person is a fuzzy function formula, which should be identied in the interval starting from the worst satan toxic aspects to the super highest cleanness aspects (angel = clear God cleanness aspects). Such a basic knowledge of this worst satanic toxic aspects is required. Some of them are illustrated below: outrage, wrath and dander: extrem angry aspects. reexive love and reexive lust eect aspects. reexive lostness result aspects.

CHAPTER 1. INTRODUCTION true tired and exhausted dynamisms idencation and feeling. Temptation and Luring dynamisms during life on the earth. waring against methodology analysis of think of, think out/through, and think up = make decision. Jessus/Lord/King Manifacturing and war against Holiness/Sainthood: dualism compute conclude processing analysis and war against invisible inuence of complex temptation and luring during realwares design philosophy analysis.

1.6

Sychronized secue middle age:

History study and investigation to get more information about the way to high holy heaven. 1. It is true, genuine and faithful that the root of creationism is aware (awake) and conscious of knowledge of everything. 2. It seems that the darkness is the startprocess in the creationism. Reference example (Reference: high holy Quran Yassin [36]). 3. It is assumed that the root of creationsm is the owner of persons who are divide into couples (joined and/or married). Reference example (Reference: high holy Yassin [36]). 4. It is mainly informed and advised (thought-out) that a basic understanding of the three-keywords, which are information gathering Master, lordship and dignity (honor of lord) and supreme King (everything and everyone comply and obey to him), is required and needed. 5. Note: (a) Creationism = is a belief that God created the universe. (b) to assume = suppose to be true especially without proof (adopt an idea of cause) or surmise. (c) couple = pair or duo or two persons or two things etc... (d) Statue = 3D work of art that has been created from any of a variety of materials. Which cannot hear and cannot see too.

1.7 original main assigned sucient suitable mathematics applications:

In this subsection, the mathematical aspects in the ssssfofo [= high holy Quran] will be illustrated.

1.8.

MEASURABLE ASSIGNMENT/ABILITY:

1.7.1

Background mathematical developpment:

The rst desire of the creation of the Earths Moon [Denition Reference = http://nasa.gov] is to know the numbers of years and the mathematics. Reference = high holy Quran.

1.7.2

Original main assigned Mathematics analysis:

From the start of the creationism of the celestial earth sky and high holy things, the declared bunch ( severalness and the fewness) of months are 12 months. From them 4 forbidden months are chosen. Reference [high holy Quran]. Therefore the basic mathematical operation as it is understandable from the above explaining is the substruction: 12 4 = 8.

CLIP example:

mov eax,12 sub eax, 04 add ebx, eax and ebx, eax

1.8

Measurable assignment/ability:

In this chapter an around overview of measurable assignment/ability will be illustrated. The succession, which is the act or process of following in order or sequence, is the original assigned value from the root of creationism to the human persons. The basis of such a task is the following of the true right soure (ssssfofo=high holy Quran) in oder to bring up the right articles and assumptions for consideration or judgment and to adapt a sucient suitable life style for best living in current life and to catch the high holy heaven. The next basic fundamental essential constituent of the composite entity of the succession is to leave out or omit from consideration (to reject) the obeying and complying the root of satan toxic aspects.

CHAPTER 1. INTRODUCTION

1.8.1 Bringing up of right articles and assumptions for consideration or judgment:

In this section, enumerable assumptions and suppositions are presented. Uniform Unicity of root of creationism: The basis of this point of view is to acquire a unied clean clear law for all pleople. For example some suggestions can be proposed as following: Devotional adoration and worship: invisible processing of God existance and uniform-unicity thinking analysis. God strongness/strength pray breakpoint (realwares design philosophy analysis). this is for all created elements. This is delivered, promised and desired from the root of creationism. the desire aspect of such a task is to get clear clean correct leaf level in current life and after death. a condition of active antagonism or contention against complex luring processes is required for such a task. charitable and benecial benecence to parents: most signicant act for current life and life after death. This is the

1.8.2

Catching of the high holy philosophy processing:

This section describes the steps involved in philosophy processing and the manner of catching the holyness all most around the activity and styling. (a) The distrust (Lack of trust or condence) of root of satan toxic aspects: this is the start of conict between the rst human person and the root of the invisible satan toxic aspects. (b) The overhauling on the earth: this is the main task of human persons. (c) The straight adoration and sucient suitable devotion is needed for a stable current life.

1.8.

MEASURABLE ASSIGNMENT/ABILITY:

(d) Compile and conclude aspects with high correct concentration of the ssssfofo [high holy Quran]. (e) The best servant of God: the total obeying to the assumptions, which are involved in the ssssfofo [high holy Quran]. (f) The intense emotional attachment to the gracious and benevolent resources, which is deep, tender, ineable feeling aection and solicitude toward middle holy be. (g) The minimal mental mention of the root of creationism: this is a hard task because when forget, the fastening processes of invisible satan toxic aspects take place rmly.

1.8.3

The composite entity of the succession:

In this section an information background of the fancy and vocation of the mind composition copy is shown. The great lines of such a description are identied below: Rejecting process of luring and temptation: This is task is a basic aair of each human person. Satan toxic aspects: The THREE-PHILOSOPHY processing analysis; such that keyword identication of Jesus and the searching of King aspects that are hardly dened, and the compile compute processing analysis of Lord. War against holiness/sainthood: translation abstruct: human genies composition and toxic eect results. Temptation (luring and provocation) strongness/strength eect aspects. Processing analysis of philosophy of true tired and exhausted dynamisms. satanic philosophy analysis of lost/lust/like eect aspects by invisible satans. unknown eect aspects analysis; fuzzy analysis start from true right source (Eblis/Iblis Luring and provocation).

10

CHAPTER 1. INTRODUCTION

Chapter 2

Introduction denition
This section is to clarify and identify the terms in use of such a philosophy processing. This philosophy processing used in this methodology analysis is based on the choice of the true right denition of composition words. This is section is divided to :

2.1 The CL composition words denition and identication:

The CL composition words can be identify from the information theory of Shannon. Reference [Claude E. Shannon, a Mathematical Theory of Communication]. This composition of words is frequently used in the ssssfofo [high holy Quran]. For this reason, an introduction overview over the Mathematical Theory of Communication is presented in the next paragraph.

2.1.1 An introduction overview over the mathematical Theory of Communication:

The main information theory concept is grasped (To take hold of or seize rmly with or as if with the hand.) by considering the most widespread means of human communication: language [Reference: Information theory, from Wikipedia, the free encyclopedia]. Indeed two important aspects of a concise language are as follows: rst of, the most common words (a for example) should be shorter than common words. 11

12

CHAPTER 2. INTRODUCTION DEFINITION Historical background: Prior to this paper, limited information-theoretic ideas had been developed at Bell Labs, all implicitly assuming events of equal probability. Harry Nyquists 1924 paper, Certain Factors Aecting Telegraph Speed, contains a theoretical section quantifying intelligence and the line speed at which it can be transmitted by a communication system, giving the relation W = K log(m), where W is the speed of transmission of intelligence, m is the number of dierent voltage levels to choose from at each time step, and K is a constant. Ralph Hartleys 1928 paper, Transmission of Information, uses the word information as a measurable quantity, reecting the receivers ability to distinguish one sequence of symbols from any other, thus quantifying information as H = logS n = n log(S), where S was the number of possible symbols, and n the number of symbols in a transmission. The natural unit of information was therefore the decimal digit, much later renamed the hartley in his honour as a unit or scale or measure of information. Alan Turing in 1940 used similar ideas as part of the statistical analysis of the breaking of the German second world war Enigma ciphers. Much of the mathematics behind information theory with events of dierent probabilities was developed for the eld of thermodynamics by Ludwig Boltzmann and J. Willard Gibbs. Connections between information-theoretic entropy and thermodynamic entropy, including the important contributions by Rolf Landauer in the 1960s, are explored in Entropy in thermodynamics and information theory[Refence: wikipedia.org]. Iinformation Quantities: Information theory is based on probability theory and statistics. The most important quantities of information are entropy, the information in a random variable, and mutual information, the amount of information in common between two random variables. The former quantity indicates how easily message data can be compressed while the latter can be used to nd the communication rate across a channel. The choice of logarithmic base in the following formulae determines the unit of information entropy that is used. The most common unit of information is the bit, based on the binary logarithm. Other units include the nat, which is based on the natural logarithm, and the hartley, which is based on the common logarithm. In what follows, an expression of the form p log(p) is considered by convention to be equal to zero whenever p = 0. This is justied

2.1.

THE CL COMPOSITION WORDS DEFINITION AND IDENTIFICATION:13 because limp>0+ p log(p) = 0 for any logarithmic base. Performed theoritical aspects: This paragraph describes the entry theory as performed theoritical practical eect aspects. (a) a statistical measure of the disorder of a closed system expressed by S = k log(P ) + c where P is the probability that a particular state of the system exists, k is the Boltzmann constant, and c is another constant (b) lack of pattern or organization; disorder (c) a measure of the eciency of a system, such as a code or language, in transmitting information The entropy, H, of a discrete random variable X is a measure of the amount of uncertainty associated with the value of X. Suppose one transmits 1000 bits (0s and 1s). If these bits are known ahead of transmission (to be a certain value with absolute probability), logic dictates that no information has been transmitted. If, however, each is equally and independently likely to be 0 or 1, 1000 bits (in the information theoretic sense) have been transmitted. Between these two extremes, information can be quantied as follows. If is the set of all messages x1 , ..., xn that X could be, and p(x) is the probability of x given some , x then the entropy of X is dened: H(x) = Ex [I(x)] =
x p(x)

log(x)

where I(x) is the self-information, which is the entropy contribution of an individual message, and is the expected value. An important property of entropy is that it is maximized when all the messages in 1 the message space are equiprobable p(x) = n most unpredictable in which case H(X) = log(n) The special case of information entropy for a random variable with two outcomes is the binary entropy function, usually taken to the logarithmic base 2: Hb (p) = p log2 (p) (1 p) log2 (1 p) The probability and or the fractional mathematics in ssssfofo = the high holy Quran: This is a hard primordial characteristic of the root of creationism.

14
1 2 2 3 1 3 1 5 1 4 1 6 1 8

CHAPTER 2. INTRODUCTION DEFINITION basis: it is complex to understand the meaning of such decision denition. basis: it is complex to understand the meaning of such decision denition. basis: it is complex to understand the meaning of such decision denition. basis: it is complex to understand the meaning of such decision denition. basis: it is complex to understand the meaning of such decision denition. basis: it is complex to understand the meaning of such decision denition. basis: it is complex to understand the meaning of such decision denition.
1 2 2 3 1 3 1 5 1 4 1 6 1 8

thoery and the exact thoery and the exact thoery and the exact thoery and the exact thoery and the exact thoery and the exact thoery and the exact

Reference high holy Quran chapter 4 (The Women chapter). The level mathematics aspects in ssssfofo = the high holy Quran: Based on high holy book Quran [chapter 8], the leveling processing analysis can be involved within this paragraph. The down level: The main high holy Quran chapter of that is 96. The up level: The main high holy Quran chapter of that is 97. The smallness aspects: is 97. The main high holy Quran chapter of that

The severalness aspects: The main high holy Quaran chapter of that is 102. (a) 2 a basis: it is complex to understand the 2 a thoery and the exact meaning of such decision denition. (b) 3 a basis: it is complex to understand the 3 a thoery and the exact meaning of such decision denition. (c) 4 a basis: it is complex to understand the 4 a thoery and the exact meaning of such decision denition. Just high holy Quran chapter 4, where many maths was dened.

2.1.

THE CL COMPOSITION WORDS DEFINITION AND IDENTIFICATION:15 (d) 9 a basis: it is complex to understand the 9 a thoery and the exact meaning of such decision denition. Just high holy Quran chapter 9, where many maths was dened. (e) 11a basis: it is complex to understand the 11a thoery and the exact meaning of such decision denition. Just high holy Quran chapter 11, where many maths was dened. The few aspects: This is clear as the Unity of the few aspects is presented as nucellus or and the nucleus [Reference chapter 99].

2.1.2 Main assigned meaning arrays of CL philosophy processing:

Like the mathematical theory of communication principals, the CL philosophy processing can be treated as follows:

the first proposed set of the c-character possible composition words is: {clean, clear, celestial, commerce, compile, connect, conversation, contradicting} The next set is: {language, last, law, leaf, level, life, lost, luring}

From these sets, the idencation of the true right ve stars composition words is viewed in the next stage: (a) clean language: based on the true right understanding of ssssfofo high holy Quran. (b) clear last: is the famous ction win war against the root of satans. (c) celestial law: believe the unicity and the uniformity of the root of creationism. (d) commerce leaf: is to proselytize with true right sources and to involve justice aspects in such a process. (e) compile level: strong sure processing analysis of life aspects to make the right decision in current life and to y with the reexive mind in the life afer death process (Reference high holy Quran). (f) connect life to the true right mental faculty and to superior skylls in order to guess and grade a prefered tendency toward a certain conditions or desires. (g) converse lost: which means helpless methodology analysis and hopeless eect aspects.

16

CHAPTER 2. INTRODUCTION DEFINITION

2.1.3 ing:

Sucient suitable of inTEL philosophy process-

In this section an oview of the inTEL is presented. The i and n notation clarication: The i-language is a hard task to understand. Although, in CLIP, the i is mostly used in instructions and loop languages. Therefore, it indicates a start of array index from nill and other characterics in the principals (concepts) of computer languages. On the other hand, the [n] is the original natural number. Below is a small description of that a inTEL philosophy processing: the [in] is a fraction or two dimensional processing. As dened examples, we can illustrate: the [TEL] can be composed to main 3 characters (a) True Engine Love: be clean be clear with you lust. (b) Trust Environment Level: either reliance of the celestial sky or reliance of the earth downground entity. (c) Terrorist Engendering Lostness: toxic satanic aspect to bring to innovativ world of knowledge for example. (d) Trial Envelopment Locality: solve problem of annoyance, displeasure and complexity of he intention of achieving hard tasks in order to get right away in clean clear life patterns. (e) Task Evolvement Linearity: a mathematical philosophy processing analysis for a thin and minimal life clean clear aspects. (f) Test Evolution Language: dierent kinds of living organism are believed to have developed from earlier forms during the history of the earth that are basic necessary collected for the mankinds (the human race). (g) Text Edition Losslessness: misktake. Howerever, a correct clean clear correction contexts is needed and required. (h) Turbinal Electromagnetic Length: a complying act to get out and to succeed the true right compiled concluded analysis aspects. Furthermore to overcome the dierence diculty of comparative measured judged lurings from distinct sources. By this way the involving of the systematic observation of the similarities or dissimilarities between two or more branches of science or subjects of studies is overviewed.

Chapter 3

Index performed pratical analysis and application

3.1 DIE WAHRHEIT IST STAERKER ALS WAS JEDER GLAUBEN KANN
Die Gerechtigkeit des Himmels ist viel staerker als jede Ungerechtigkeit. Gott schlaeft nicht und laesst niemand alleine. Von da oben bekommt jeder seine Recht.. Jetzt lass uns tief durchatmen und laut sagen : (a) Wenn wir leiden, Keiner kmmert sich um uns !!!. (b) Wenn wir sterben, Keiner erzaehlt ber uns !!!!. (c) Wenn wir erpresst worden sind, koennen wir nur weinen. Mehr koennen wir nichts tun, weil wir einfach keine Recht haben !!!!. (d) Wenn wir unterdruckt worden sind, muessen wir nur leiden !!!. (e) Wenn wir Gaeste sind, sollen wir jedem gehorchen und nichts sagen auch wenn wir Recht haetten. (f) Wenn wir positiv denken und an die Gerechtigkeit der Geselschaft glauben, sollen wir Sklaven seien. Saids Unglueck (Disaster) Es ist eine Schande was es zwischen unserem Said und seiner Landsfrau passiert wurde. Am 23. 05. 2004 um 03 Uhr 30 morgens wurde unseres Said in seinem Zimmer von 4 Maenner und seine Landsfrau ueberfallen worden. Keiner kanns glauben aber es ist geschehen. Es ist ein Schlag fuer die Zivilisation und das Moral. Wer glaubt dass man in seinem 17

18CHAPTER 3. INDEX PERFORMED PRATICAL ANALYSIS AND APPLICATION

Figure 3.1: A picture of Gerechtigkeit

Zimmer kein Frieden fuehlt? Es ist grosse Scham, wenn man Leute koerplich verlezt und statt um Entschuldigung zu bieten versucht man sich zu retten durch falsche Geschichte und die andere Person seelich zu verlezten. Aber was wirt pasieren, wenn Gott die Wahrheit zeigt??? Hier braucht man nur abzuwarten und geduldig zu seien !!!. Nur kommt die richtige Frage: ist es unsere Schuld dass wir in einem anderem Land geboren sind ????.

3.2

David Star war:

Denition: By: Kaufmann Kohler A clear and concise denition of Judaism is very dicult to give, for the reason that it is not a religion pure and simple based upon accepted creeds, like Christianity or Buddhism, but is one inseparably connected with the Jewish nation as the depository and guardian of the truths held by it for mankind. Furthermore, it is as a law, or system of laws, given by God on Sinai that Judaism is chiey represented in Scripture and tradition, the religious doctrines being only implicitly or occasionally stated; wherefore it is frequently asserted that Judaism is a theocracy (Josephus, Contra Ap. ii. 16), a religious legislation for the Jewish people, but not a religion. The fact is that Judaism is too large and comprehensive a force in history to be dened by a single term or encompassed from one point of view. Extending over thirty-ve centuries of history and over well-nigh all the lands of the civilized globe, Judaism could not always retain the same form and character. Judaism in its formative period, that is, in the patriarchal and prophetic times, diered from exilic and post-exilic Judaism; and rabbinic or pharisaic Judaism again presents a phase quite dierent from Mosaic Judaism, to which the Sadducees, and afterward to some extent the Karaites, persistently clung. Similarly Judaism in the Diaspora, or Hellenistic Judaism, showed great divergences from that of Palestine. So, too, the mysticism of the Orient produced in Germany and France a dierent form of Judaism from that inculcated by the Arabic philosophy cultivated by the Jews of Spain. Again, many Jews of modern times more or less systematically discard that form of Judaism xed by the codes and the casuistry of the Middle Ages, and incline toward a Judaism which they hold more in harmony

3.2. DAVID STAR WAR:

19

with the requirements of an age of broader culture and larger aims. Far from having become 1900 years ago a stagnant or dried-up religion, as Christian theology declares, Judaism has ever remained a river of God full of living waters, which, while running within the river-bed of a single nation, has continued to feed anew the great streams of human civilization. In this light Judaism is presented in the following columns as a historic power varying in various epochs. It is rst necessary to state what are the main principles of Judaism in contradistinction to all other religions. I. The Essence of Judaism: Unity of God. (a) Judaism is above all the religion of pure monotheism, the proclamation, propagation, and preservation of which have been the life-purpose and task of the Jewish people. God is One, and so should Israel be of all nations the one vouching for His pure worship (Josephus, Ant. iv. 8, 5; Ber. 6a, with reference to I Chron. xvii. 20, 21; Deut. vi. 4, xxvi. 17-18; Sifre, Deut. 31; and Sabbath afternoon liturgy: Attah ead). Judaism is not the mere profession of belief in the unity of God which each Jew is enjoined to make every morning and evening by reciting the Shema (Ant. iv. 8, 13; Sifre, Deut. 34; Ber. i. 1 et seq., ii.). It is the guardianship of the pure monotheistic faith; and this implied the intellectual and spiritual elaboration as well as the defense of the same throughout the centuries against all powers and systems of paganism or semipaganism, and amidst all the struggles and sufferings which such an unyielding and uncompromising attitude of a small minority entailed (see Jew. Encyc. vol. vi., s.v. God).Judaism did not begin as an abstract or absolute monotheism arrived at by philosophical speculation and dogmatic in its character. Its God was not selected out of many, and invested with certain attributes to suit the requirements of an age or of a class of thinkers. Judaism at the very outset was a declaration of war against all other gods (Ex. xx. 3). Yhwh, its Only One, from Sinai, spoke at the very birth-hour of Israel, His rst-born, the words: Against all the gods of Egypt I will execute judgment: I am the Lord (Ex. xii. 12); and to Babylon went forth His word: The gods that have not made the heavens and the earth, they shall perish from the earth, and from under these heavens. They are vanity, the work of error (Jer. x. 10, 15). All the gods of the nations are things of nought [elilim; A. V. idols]: but the Lord made the heavens (Ps. xcvi. 5). The contrast between the living God and everlasting King, the only true God, and the idols worshiped by brutish man (Isa. xliv. 9-19; Jer. x. 8-15; Ps. cxxxv. 16-18) was too striking to allow Judaism to regard heathenism and all its folly otherwise than with sarcastic contempt; while the heathen, on their side, were at a loss to comprehend the Jew worshiping an unseen God and without any images (Tacitus, Histori, ii. 5, 9; Juvenal, xiv.

20CHAPTER 3. INDEX PERFORMED PRATICAL ANALYSIS AND APPLICATION 97). But idolatry, as well as idolaters, was consigned to relentless extermination by Judaism, not so much on account of its intrinsic error as because of the abominable rites connected with it, which led to the degradation and moral depravity of man (Ex. xx. 5; xxiii. 24, 33; Lev. xviii. 24-30; Deut. iv. 24, vii. 2-5, 23; ix. 3; xiv. 16; xx. 17-18). From the days of Moses (Num. xxv. 1) down to the time of Philo and the rabbinic schools (Philo, De Humanitate; Dllinger, Heidenthum und Judenthum, 1857, pp. 682 et seq., 700-718; see also Jubilees, Book of; Sibyllines), pagan cults were steeped in vice and cruelty, rendering them an abomination unto Israels God, who hateth lewdness (Sanh. 106a), wherefore rigid intolerancetoward every form or snare of idolatry became the characteristic feature of the rabbinical law (ib. vii. 6 et seq., x. 4; Maimonides, Yad, Akkum, ii-vii.; ib. Melakim, vi. 4; see Worship, Idol-, Judaism brooks no compromise with polytheism or idolatrous heathenism. Indeed, it enjoins the Jew to give up his life rather than to act disloyally toward his pure monotheistic faith (Dan. iii.; I Macc. i. 63; II Mace. vii.; Sanh. 74a). As soon as the Jewish people were scattered among other nations, and thereby found the opportunity of drawing comparisons between other beliefs and their own, it was inevitable that they should be so impressed with the superiority of their faith as to look forward with perfect condence to its ultimate triumph, like Abraham, conscious of their mission to proclaim the only God everywhere and to establish His kingdom throughout the earth (Isa. ii. 2, xv., xlvi., xlix.; Zech. viii. 23; Gen. R. xxxix.; see also Polemics and Polemical Literature); and this hope for the nal victory of pure monotheistic truth over all pagan error found powerful utterance in the daily prayer of the Jew (see Alenu), and especially in the solemn New-Year liturgy (see Liturgy).

Universality of God: By: Kaufmann Kohler However tribal or exclusive the idea of the God of Israel may have been originally, Judaism boldly assumes that its God was the God of man from the very beginning; the Creator of heaven and earth, and the Ruler of the world from eternity to eternity, who brought the Flood upon a wicked generation of men, and who established the earth in righteousness and justice (Gen. i.-x.). In the light of this presentation of facts, idolatry or the worship of other gods is but a rebellious breaking away from the Most High, the King of the Nations, the universal God, besides whom there is no other (Deut. v. 39; Jer. x. 7), and to whom alone all knees must bend in humble adoration (Isa. xlv. 23, lxvi. 23). Judaism, accordingly, has for its sole object the restoration of the pure worship of God throughout the earth (Zech.

3.2. DAVID STAR WAR:

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xiv. 9); the Sinaitic covenant, which rendered Israel a kingdom of priests among the nationsitself only a renewal of the covenant made with Abraham and his descendants for all timehaving been concluded for the sole purpose of giving back to mankind its God of old, the God of the Noachian covenant, which included all men (Gen. ix. 17, xviii. 18-19; Ex. xix. 3-6; Isa. xlix. 6-8). Surely there is nothing clannish in the God of the Prophets and the Psalmist, who judges all men and nations alike with justice and righteousness (Amos i.-ii., ix. 7; Jer. xxvi.; Ezek. xl.; Ps. xcvi. 13, xcviii. 9; and elsewhere). Judaisms God has through the prophetic, world-wide view become the God of history, and through the Psalms and the prayers of the asidim the God of the human heart, the Father, and the Lover of souls (Isa. lxiii. 16; see Wisdom, xi. 26, and Abba). Far from departing from this standpoint, Judaism in the time of the Synagogue took the decisive forward step of declaring the Holy Name (see Adonai) ineable, so as to allow the God of Israel to be known only as the Lord God. Henceforth without any denite name He stood forth as the worlds God without peer. Spirituality of God: By: Kaufmann Kohler Judaism at all times protested most emphatically against any infringement of its pure monotheistic doctrine, whether by the dualism of the Gnostic (Sanh. 38a; Gen. R. i.; Eccl. R. iv. 8) or by the Trinitarianism of the Church (see Jew. Encyc. iv. 54, s.v. Christianity), never allowing such attributes as justice and pardoning love to divide the Godhead into dierent powers or personalities. Indeed, every contact with other systems of thought or belief served only to put Judaism on its guard lest the spirituality of God be marred by ascribing to Him human forms. Yet, far from being too transcendental, too remote from mortal man in his need (as Weber, Jdische Theologie, 1897, pp. 157 et seq., asserts), Judaisms God is ever near, nearer than any other help or sympathy can be (Yer. Ber. ix. 13a); His very greatness consists in His condescension to man (Meg. 31a; Lev. R. i., with reference to Ps. cxiii. 6). In fact, God appears to each according to his capacity or temporary need (Mek., Beshalla, Shirah, iv.; see Schechter in J. Q. R. vi. 417-427). Judaism arms that God is a spirit, above all limitations of form, the Absolute Being who calls Himself I am who I am (Eheyeh asher Eheyeh; Ex. iii. 14), the Source of all existence, above all things, independent of all conditions, and without any physical quality. Far, however, from excluding less philosophical views of the Deity, so ardent a Jew as R. Abraham b. David of Posquires contends against

22CHAPTER 3. INDEX PERFORMED PRATICAL ANALYSIS AND APPLICATION Maimonides that he who holds human conceptions of God, such as the cabalists did, is no less a Jew than he who insists on His absolute incorporeality (Haggahot to Yad, Teshubah, iii. 7). Indeed, the daily prayers of the Jew, from Adon Olam to the Shir ha-Yiud of Samuel b. Kalonymus, show a wide range of thought, here of rationalistic and there of mystic character, combining in a singular manner transcendentalism and immanence or pantheism as in no other faith. While the ideas of the various ages and civilizations have thus ever expanded and deepened the conception of God, the principle of unity was ever jealously guarded lest His glory be given to another (Isa. xlii. 8; see God).

Ethical Monotheism. By: Kaufmann Kohler But the most characteristic and essential distinction of Judaism from every other system of belief and thought consists in its ethical monotheism. Not sacrice, but righteous conduct, is what God desires (Isa. i. 12-17; Amos v. 21-24; Hos. vi. 6; Micah vi. 6-8; Jer. vii. 22; Ps. xl. 7 [A. V. 6], 1. 8-13); the whole sacricial cult being intended only for the spiritual need of man (Pesi. vi. 57, 62; Num. R. xxi.; Lev. R. ii.). Religions only object is to induce man to walk in the ways of God and to do right (Gen. xix. 19; Deut. x. 12), God Himself being the God of righteousness and holiness, the ideal of moral perfection (Ex. xx. 5-6, xxxiv. 7; Lev. xix. 1; Deut. vii. 9-10). While the pagan gods were products of fear, it was precisely the fear of God which produced in Judaism the conscience, the knowledge of a God within, thus preventing man from sin (Gen. xlii. 18; Ex. xx. 20; Deut. x. 12; Job i. 1). Consequently thehistory of mankind from the beginning appeared as the work of a moral Ruler of the world, of the King of the nations of whom all are in awe (Jer. x. 7; Ps. lxv. 13, xcvi. 10; Dan. ii. 21), in whom power and justice, love and truth are united (Ps. lxxxix. 15 [A. V. 14]). As He spoke to Israel, Be holy, for I the Lord your God am holy (Lev. xix. 1, Hebr.), so He said unto man, Behold the fear of the Lord, that is wisdom; and to depart from evil is understanding (Job xxviii. 28; comp. Micah vi. 8; Isa. xxxiii. 15; Ps. xv., xxiv. 4: He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?). Quite characteristic of rabbinical Judaism is the fact that the names used for God are chiey taken from His ethical attributes: The worlds Righteous One (Zaddio shel olam, Gen. R. xlix.; Yoma 37a); The Merciful One (Ramana); and most frequently The Holy One, blessed be He! (ha-adosh baruk hu). Before Cain killed his brother, he said:

3.2. DAVID STAR WAR:

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There is no divine judgment and no Judge (Targ. Yer. to Gen. iv. 8). The rst question put to man at the Last Judgment will be: Didst thou deal honestly with thy fellow man? (Shab. 31a; see God). Unity of the Cosmos. By: Kaufmann Kohler (b) The unity of the world is a corollary of the unity of God. The many gods of heathendom divided the world into many parts and domains, and made it appear as the battle-ground of hostile powers. The One God of the Bible renders earth and heaven, light and darkness, life and death onea universe ruled by everlasting wisdom and goodness, the work of one great Designer and Ruler who foresees in the beginning what will be in the end, who arranges everything according to His sublime purpose (Gen. i. 1-31; Isa. xlv. 5-7, xlvi. 9-10, lv. 8-9; Ps. civ. 24; Prov. iii. 19, 20; Job xxviii. 24-27, xxxviii.). Therefore Gods covenant with the world which He created makes night and day and the seasons of the year maintain their order. He has given earth and heaven and everything therein their laws which they can not transgress (Gen. viii. 22; Jer. xxxiii. 20; Job xxxviii. 33; Ps. civ. 9, cxlviii. 6). At the same time God is ever present in the world watching and sustaining everything (Isa. xl. 28, xli. 4; Ps. civ. 27-30, cxxxix. 16, cxlv. 15-16; see Providence). Every single act of God is part of His wondrous work (Job v. 9, xxxviii.; Ps. lxxvii. 15 [A. V. 14], xcvi. 3). Accordingly all miracles are manifestations of His omnipotence (Gen. xviii. 14; Ex. ix. 16; Num. xvi. 30). The grand conception of an all-controlling Power and Wisdom creating order everywhere, and working after one great design, attainable only upon the basis of Jewish monotheism, nally paved the way for the idea of an empire of law in nature. How far this unity and immutability of the laws of nature, xed by the will of the Creator, are compatible with miracle is a question the diculty of which was felt by the rabbis of the Mishnah (Ab. v. 6; and Gen. R. v.). God at Creation xed the conditions for certain creatures under which they should change their nature (the passage was misunderstood by Weber, l.c. p. 202, as well as by the medieval Jewish philosophers; see Miracles). No Power of Evil. By: Kaufmann Kohler At any rate, Judaism, while insisting upon the unity of God and His government of the world, recognizes alongside of God no principle of evil in creation. God has no counterpart either in the powers of darkness, as the deities of Egypt and Babylon had, or in the power of

24CHAPTER 3. INDEX PERFORMED PRATICAL ANALYSIS AND APPLICATION evil, such as Ahriman in the Zoroastrian religion is, whose demoniacal nature was transferred by the Gnostic and Christian systems to Satan. In the Jewish Scriptures Satan has his place among the angels of heaven, and is bound to execute the will of God, his master (Job i. 7); and though sin and death are occasionally ascribed to him (see Satan), he can seduce and harm only as far as God permits him, and in the end must work for good (B. B. 16a). God is the Creator of light and darkness, the Maker of peace and of evil (Isa. xlv. 7). Everything He made was found by Him to be very good (Gen. i. 31); also death, says R. Mer (Gen. R. ix.). What the Merciful does is for the good (Ber. 60b). Whatever evil befalls man has disciplinary value: it is intended for his higher welfare (Deut. viii. 5; Ps. xciv. 12; Taan. 21a: Gam zu leobah). Because the Lord saw that the world could not stand to be measured by strict justice, He mingled the quality of mercy with that of justice and created the world with both (Gen. R. xii.). In striking contrast to the pessimistic doctrine that the world is the product of mere chance and full of evil, the Midrash boldly states that the world was (or is) a process of selection and evolution: God created worlds after worlds until He said, This at last pleases Me (Gen. R. ix.; see Optimism). Man as the Son of God. By: Kaufmann Kohler (c) Next to Gods unity the most essential and characteristic doctrine of Judaism is that concerning Gods relation to man. Heathenism degraded man by making him kneel before brutes and the works of his hand: Judaism declared man to be made in the image of God, the crown and culmination of Gods creation, the appointed ruler of the earth, and vicegerent of God (Gen. i. 26, 28). In him as the end of Creation the earthly and the divine are singularly blended. This is the obvious meaning of the childlike Paradise story (Gen. ii.-iii.). The idea is summed up in the Psalmists words: Thou hast made him a little lower than godly beings [A. V. angels] (Elohim; Ps. viii. 6 [A. V. 5]); Thou hast made him ruler over the work of Thine hand (ib. verse 7 [6]). This twofold nature of man, half animal, half deity, is frequently alluded to in Job (iv. 17-19, vii. 17, x. 9-12, xxv., xxxii. 8). The original meaning of The Lord made man in the image of Elohim is somewhat doubtful, though clearly some kind of godly beings is intended (Gen. i. 27, v. 1); the old translators have angels; see Book of Jubilees, xv. 27, and Mek., Beshalla, vi.; Ex. R. xxx. 11, xxxii. 1; Gen. R. viii.; and Targ. Yer. to Gen. i. 27; Symmachus and Saadia translate: God created him in a noble, upright stature (see Geiger, Urschrift, pp. 323, 324, 328). However this may be,

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R. Akiba, as spokesman for Judaism, takes it to signify that man is born free likeGod, able to choose between good and evil (Mek., l.c.). According to others (see Namanides and Ibn Ezra, ad loc.), it is his intelligence which renders him the image and likeness of God (Gen. ii. 7; Isa. xlii. 5; Ps. civ. 29; Prov. xx. 27; Job xxxii. 8; Eccl. xii. 7). At any rate, it is the anity of the human soul to God which is expressed in the words image of God. The Rabbis say, He is made for two worlds: the world that now is, and the world to come (Gen. R. viii.; Tan., Emor, ed. Buber, p. 21).The body makes man cherish sensual desires, and thus incline to sin (Gen. vi. 3-5, viii. 21; see Yeer Hara); but it by no means forces him to commit sin. Judaism refutes the idea of an inherent impurity in the esh or in matter as opposed to the spirit. Nor does Judaism accept the doctrine of original sin. The Paradise story (Gen. iii.) asserts in parabolic form mans original state of innocence (see Original Sin). The soul that Thou hast given me is pure, Thou hast created it, Thou hast fashioned it, and Thou hast breathed it into me, and Thou preservest it within me, and at the appointed time Thou wilt take it from me to return it within me in the future. These are the words recited by the Jew every morning in his prayer (Ber. 60b). The belief of some, borrowed from Plato, that the body is a prison-house of the soul (Wisdom, ix. 15; Josephus, B. J. ii. 8, 11), never took root in Judaism, though the idea that Adams sin brought death into the world (Wisdom, i. 13-16, ii. 21-24) is occasionally voiced by the Rabbis (see Death). Judaism knows of no law of sin in the body of which Paul speaks (Rom. vii. 23-25). Some commentators have found the doctrine of original sin in Ps. li. 7 (see Ibn Ezra and Delitzsch, ad loc.); but the view receives in general no support from rabbinical literature (see Lev. R. xiv. 5), though R. Johanan speaks of the poison of the serpent (Ab. Zarah 22b; comp. Shab. 55b; Namanides on Num. xix. 2; Zohar i. 52; Eccl. R. vii. 13).

Mans Freedom of Will. By: Kaufmann Kohler The fundamental principle of Judaism (see Maimonides, Moreh, iii. 17) is that man is free; that is to say, the choice between good and evil has been left to man as a participant of Gods spirit. Sin lieth at the door, and unto thee shall be its desire; but thou shalt rule over it (Gen. iv. 7, Hebr.) says God to Cain; and herein is laid down for all time the law of mans freedom of will. Accordingly Moses says in the name of God: See, I have set before thee this day life and good, and death and evil; . . . therefore choose life (Deut. xxx. 15, 19); and Ben Sira, commenting upon this, says: God hath made man from the beginning and left him in the hand of his counsel. . .

26CHAPTER 3. INDEX PERFORMED PRATICAL ANALYSIS AND APPLICATION . He hath set re and water before thee; thou mayest stretch forth thy hand unto whichsoever thou wilt. Before man is life and death; and whichsoever he liketh, it shall be given him (Ecclus. [Sirach] xv. 14-17). Similarly R. Akiba declares: All is foreseen; but the mastery [that is, free will] is granted (Ab. iii. 15). Another rabbinical saying is, Everything is determined by Heaven save the fear of Heaven (Ber. 33b). Freedom of will constitutes mans responsibility; and his heavenly prerogative would be impaired were there an inheritance of sin. Every man shall be put to death for his own sin, says the Law (Deut. xxiv. 16). It is the principle for which the prophet Ezekiel fought (Ezek. xviii. 20). Accordingly the Rabbis say: The wicked are under the power of their hearts; the righteous have their hearts in their power (Gen. R. lxvii.). Also, Man is constantly led along the way he wishes to go. If he wishes to pollute himself by sin, the gates of sin will be opened for him; if he strives for purity, the gates of purity will be opened to him (Yoma 38a; Mak. 10b; Nid. 30b). Regarding the diculty of reconciling free will with divine omniscience, see Free Will. Notwithstanding mans propensity to sin, caused by the Yeer Ha-Ra, the leaven in the lump (Ber. 17a; comp. I Cor. v. 7), and the universal experience of sinfulness (Eccl. vii. 20; Ex. R. xxxi.), rabbinical Judaism denies that sin is inherited from parents, pointing to Abraham the son of Terah, Hezekiah the son of Ahaz, and others as instances to the contrary (Tan., uat, ed. Buber, p. 4, with reference to Job xiv. 4), and insists on the possibility of sinlessness as manifested by various saints (Shab. 55b; Yoma 22b; Eccl. R. i. 8, iii. 2).

Sin and Repentance. By: Kaufmann Kohler Sin, according to Jewish teaching, is simply erring from the right path, owing chiey to the weakness of human nature (Num. xv. 26; I Kings viii. 46; Ps. xix. 13, lxxviii. 39, ciii. 14; Job iv. 17-21); only in the really wicked it is insolent rebellion against God and His order (pesha or resha; Isa. lvii. 20; Ps. i. 4-6, xxxvi. 2; and elsewhere). And there is no sin too great to be atoned for by repentance and reparation (Ezek. xviii. 23; Yer. Peah i. 16b; id. 40b). The whole conception, then, of mankinds depravity by sin has no place in Judaism, which holds forth the reintegrating power of repentance to Gentiles and Jews, to the ordinary and the most corrupt sinners alike (Pes. 119a; R. H. 17b; Sanh. 103a, 108a; Yoma 86a, b). Before God created the world, He created repentance for man as one of his prerequisites (Pes. 54a; Gen. R. xxi., xxii.; see Repentance; Sin).

3.2. DAVID STAR WAR: Unity of Mankind. By: Kaufmann Kohler

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(d) The doctrine by which Judaism exerted the greatest inuence upon the history of the world is, however, that of the unity of the human family. The rst eleven chapters of Genesis, whatever the origin of the narrative may be (see Babylonia and Genesis), teach that all the tribes of men have descended from one parent, Adam (= man), and that consequently the various races constitute one family. This doctrine is the logical consequence of the other, the unity of God. The theology of Judaism shaped its anthropology also. Childlike as the story of the confusion of tongues at the building of the Tower of Babel may appear (Gen. xi. 1-9, probably based upon an old Babylonian myth relating to the battle of the giants with the celestial gods), the Jewish genius made it convey a great truth, namely: God dispersed men in order to cause the whole earth to be the habitation of the human race, and thus to found and establish the higher unity of man upon the greatest possible diversity. Accordingly the end of history is that the Lord shall turnto the nations [A. V., incorrectly, the people] a pure language, that they may all call upon the name of the Lord, to serve Him with one consent (Zeph. iii. 9; comp. Gen. ix. 1).Here is foreshadowed the world-plan of salvation, the Kingdom of God, an idea peculiar to Judaism. As Creation is centered upon man, so is the perfection of humanity, through the unfolding of all the powers of man in the world, the aim of the world-drama of history (Gen. i. 28; Isa. xlv. 18). The world was created for man (Ber. 6b). Abraham, the true type of humanity, would have been the rst-created man had God not seen the necessity of making him the restorer of a world corrupted by sin since Adams day. The Torah given to Israel on Sinai was originally intended for Adam as the rst man; but, seeing that the six Noachian commandmentsthat is, the unwritten laws of humanitywere kept by him, God reserved the Torah for the descendants of Abraham (Eccl. R. iii. 11; comp. Gen. R. xvi. 9, xxiv. 5). By their non-observance of the Noachian laws (Gen. R. xxiii., xxxviii.) the early generations of men all failed to full the design of the Creator; Abraham was therefore selected to bring men back to the way of righteousness (Gen. xviii. 19; Josh. xxiv. 3), and thus to reunite the world by making the God of heaven God of the earth also (Gen. R. xxxix. 13, lix. 11).The Ten Words of Sinai, too, were intended for every nation; but when all the others refused to accept them and Israel alone merited the priesthood by promising What the Lord sayeth we will do, the Owner of the whole earth rendered Israel His peculiar treasure among the nations, a kingdom of priests and a holy nation (Ex. xix. 1-8, xxiv. 7; Mek., Yitro, Bahodesh, 5; Sifre, Deut. 343; Pesi. R. xxi.). In fact, the Ten Words of Sinai were promulgated in seventy languages in order that

28CHAPTER 3. INDEX PERFORMED PRATICAL ANALYSIS AND APPLICATION they might be understood by all of the seventy nations (Shab. 88b). Had Israel not accepted the Law, the world would have been turned into chaos (Shab. 88a).

Israels Mission. By: Kaufmann Kohler Israel, then, has been chosen, like Israels ancestor Abraham, the descendant of Shem (Gen. ix. 26-27), to be a blessing to all nations on earth (ib. xii. 3, xix. 18); and the name by which the Lord calls him at the Exodus (Ex. iv. 22), My rst-born son, betokens in the language of the time his mission to be that of the priest and teacher in the house-hold of the nations, leading the rest by his precept and example to the worship of the Only One (ib. xix. 6; Isa. lxi. 6). A people dwelling in solitude and not counted among the nations (Num. xxiii. 9; Deut. vii. 7), but watched over by divine providence with especial care (Deut. xxvii. 18-19, xxxii. 8-12), the standard-bearer of incomparable laws of wisdom and righteousness in the sight of the nations (ib. iv. 5-8), Israel has been created to declare Gods praise to the world, to be His witnesses (LXX., martyrs) testifying to His unity, the light of the nations, and the covenant of the people to establish the earth (Isa. xliii. 10, 21; xlix. 6-8). To Israels house of God the nations shall ock to be taught of His ways and to learn to walk in His paths. This is to bring humanity back to its normal condition, peace and bliss on earth, because righteousness will then prevail everywhere and the whole earth shall be full of the knowledge of the Lord (Isa. ii. 2-4, ix. 6, xi. 4-9, lxv. 25; Micah iv. 1-4). Israel, who when redeemed from Egypt proclaimed God as King (Ex. xv. 19; Lev. R. ii. 4), received the truth of Sinai as a trust; he is never to rest until his God shall become king of the whole earth, until all men and nations shall bend the knee before Him (Zech. xiv. 9; Isa. xl. 5, xlv. 13, xlix. 19; Ps. xxii. 29 [A. V. 28], xlvii. 9 [8], lxxvii. 5 [4], xcvi.-xcix.). Israel, who proclaims Gods unity, is proclaimed by God as His unique people (Mek., Beshalla, Shirah, 3). Israel, as the people of the saints of the Most High, is to establish the kingdom of God to last forever (Dan. ii. 44, vii.). But as teacher and guardian of mankinds purest faith and loftiest hope, he is dealt with more severely by God for every transgression (Jer. ii. 21; Ezek. xx. 33-41; Amos iii. 2). Nay more, as the servant of God he has been chosen for continual martyrdom in the cause of truth and justice; he, therefore, is the man of sorrows whose aiction is to bring healing to the world and to lead many to righteousness (Isa. lii-liii.; see Servant of God).

3.2. DAVID STAR WAR: Background information from right source: Land around war and conict results:

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The presence of Jews in Germany has been established since the early 4th century. The community prospered under Charlemagne, but suffered during the Crusades. (German Jews also founded the Ashkenazi Jewish community in the Dark and Middle Ages.) Accusations of well poisoning during the Black Death (1346-53) led to mass slaughters of German Jews[citation needed], and their eeing in large numbers to Poland. From the time of Moses Mendelssohn until the 20th century the community gradually achieved emancipation, and then prospered. However, following the growth of Nazism and its antisemitic ideology and policies, the Jewish community was severely persecuted and suered a brutal genocide. Many Jews emigrated, and of the 522,000 Jews living in Germany in January 1933, only 214,000 were left by the eve of World War II. About 90 After the war the Jewish community started to slowly grow again, fueled primarily by immigration from the former USSR. By the 21st century, the Jewish population of Germany approached 200,000, and Germany had the only growing Jewish community in Europe.[Reference: Schoelkopf, Katrin. Rabbiner Ehrenberg: Orthodoxes juedisches Leben ist wieder lebendig in Berlin (Rabbi Ehrenberg: Orthodox Jewish life is alive again in Berlin). Die Welt. November 18, 2004] Jewish emigration from Roman Italy is considered the most likely source of the rst German Jews. While the date of the rst settlement of Jews in the regions the Romans called Germania Superior, Germania Inferior, and Germania Magna is not known, the rst authentic document relating to a large and well-organized Jewish community in these regions dates from 321[W. D. Davies, Louis Finkelstein (1984). The Cambridge History of Judaism. Cambridge University Press. p. 1042. ISBN 1397805218.] and refers to Cologne on the Rhine.[Reference: Cologne, City of the Arts 07. Retrieved February 29, 2008.][Reference: JEWISH CEMETERIES IN GERMANY: Cologne Bocklemuend.. Archived from the original on March 6, 2008. Retrieved February 29, 2008.][Reference: Medieval Sourcebook Legislation Aecting the Jews from 300 to 800 CE. Retrieved February 29, 2008.] It indicates that the legal status of the Jews there was the same as elsewhere in the Roman Empire. They enjoyed some civil liberties, but were restricted regarding the dissemination of their faith, the keeping of Christian slaves, and the holding of oce under the government.

30CHAPTER 3. INDEX PERFORMED PRATICAL ANALYSIS AND APPLICATION Jews were otherwise free to follow any occupation open to their fellow citizens and were engaged in agriculture, trade, industry, and gradually money-lending. These conditions at rst continued in the subsequently established Germanic kingdoms under the Burgundians and Franks, for ecclesiasticism took root slowly. The Merovingian rulers who succeeded to the Burgundian empire were devoid of fanaticism and gave scant support to the eorts of the Church to restrict the civic and social status of the Jews.