Forum Free news FREE blog Donate Search Subscribe jews/911 Feedback dna Gun poll RCC AIDS Home Fathers Surveys Holocaust IQ 14th Amdt 19th Amdt Israelites NWO Homicide Blacks Whites Signatory Talmud Watchman Gaelic Traitors Health?		KOL NIDRE   No rabbi has ever taken credit for being its author. Rabbis dissemble by claiming that it was handed to them by an unnamed jew. Nobody can claim that this anti-Christ un-Godly screed was written by the Finger of God. To further distance themselves from its authorship, rabbis claim that they promote it because jews like it, not the other way around like it's supposed to be. Even though "kol nidre" means "all oaths", it meets none of the criteria for an oath. OATH, n. A solemn affirmation or declaration, made with an appeal to God for the truth of what is affirmed. The appeal to God in an oath, implies that the person imprecates his vengeance and renounces his favor if the declaration is false, or if the declaration is a promise, the person invokes the vengeance of God if he should fail to fulfill it. A false oath is called perjury. "All vows, oaths, promises, engagements, and swearing, which beginning this day of reconciliation til the next day of reconciliation (one year) we intend to vow, promise, swear, and bind ourselves to fulfill, we repent of beforehand; let them be illegalized, acquitted, annihilated, abolished, valueless, unimportant. Our vows shall be no vows, and our oaths no oaths at all." Schulc,han Aruch, Edit. I, 136. (This is known as the KOL NIDRE (All Oaths) OATH. It is sung as a chant each Yom Kippur, Jewish New Year Service (Sept. 17] and absolves a Jew from any promises he makes during the year." How can one trust a Jewish judge, or a Jewish politician, who takes an oath to protect the Constitution of the United States, when we KNOW he takes this religious oath which allows him to break his promise to the American people?) Most jews openly and willingly take credit for all kinds of nasty remarks about and criticism of Christians, but NO jew took credit for the creation of this abomination:  "The origins of Kol Nidrei are unknown; none of the many theories is conclusive". Imagine that if you will!  Here's an oath to disavow all oaths that's so popular amongst all 15 million jews in the world  that they say it three times during the ceremony just to be sure that all jews get their chance to abandon all reason, even the ones who are late to the Synagogue?  Yet it was found in the street, or on the sidewalk, rather than crafted by a really nasty rabbi who didn't even want his name attached to it?  Oh, really.  How gullible are we supposed to pretend to be? Forget about who created it--the simple fact that this unknown manna from heaven was so popular amongst these heathens that they all unanimously adopted it as their pet LIE is proof enough of the consistent  amorality of the jewish mind: "Kol Nidrei nevertheless became the most beloved ritual of the Day of Atonement". What about a Christmas carroll?  Or how about a story about the Easter Bunny, or Rudolph the Red Nosed Reindeer?  Oh, no, jews had to fall in love with a LIE during their favorite celebration.       KOL NIDREI (Aram.), a declaration of annulment of*vows with which the evening service of the *Day of Atonement commences. The worshipers proclaim that all personal vows, oaths, etc., that they made unwittingly, rashly, or unknowingly (and that, consequent- ly, cannot be fulfilled) during the year should be considered null and void. The recitation must begin while it is still daylight and must be prolonged until sunset. It is the custom to repeat Koi Nidrei three times in order to accommodate latecomers. In Kol Nictrei only vows affecting the self, i.e., vows made between man and God (Tosafot. R. Nissim and R. Asher b. Jehiel to Ned. 23b; Sh. Ar., YD 211:4) are comprehended. Not formally a prayer, Kol Nidrei nevertheless became the most beloved ritual of the Day of Atonement. It alleviated anxiety which was especially intense in the *Rosh Ha-Shanah season because of possible violation of the sanctity of pledges (cf. Deut. 23:22-24). Sensitive to inherent juridical and ethical difficulties, the rabbis set definite conditions and restrictions on the annulment procedure. Vows could only be abrogated by a bet din or by an expert scholar, after careful investigation of their nature and bearing (Bek. 36b; Tur, YD 228:1). The Mishnah (Naz. 5:3; Ned. 3:1; cf. Ned. 23b) permits the nullification of the vows of an individual; its extension to an entire community, however, taxed the ingenuity of later authorities and aroused bitter contro- versy. The origins of Kol Nidrei are unknown; none of the many theories is conclusive. The first reference to Kol Nidrei as a collective declaration is found in the responsa of the Babylonian geonim (beginning in the eighth century). It is stated that Kol Nidrei was familiar to them from "other lands"; but the geonim (especially of Sura) sharply condemned it for many generations. The "other lands" are not identified. An obvious possibility is Palestine, yet none of the extant sources of the old Palestinian liturgy has Kol Nidrei. The scholars S. Poznanski, S. Krauss, and J. Mann nevertheless contended that congregational recitation of Kol Nidrei originated in Palestine, as a reaction to •Karaite attacks on the "Rabbanite practice. S. Baron suggested that the geonim opposed Kol Nidrei because of possible innovations by mystical circles for whom it assuaged a magic fear of vows that might have been unwittingly broken. C. H. Gordon, citing parallel Aramaic formulas found inscribed on incantation bowls from the time of talmudic Babylonia, proposed that the original function of Kol Nidrei had been "the annulment of curses or oaths .. . that touch off evil forces in the community." The geonim of Pumbedita were more lenient than those of Sura, probably in response to popular demand. About the time of Hai Gaon (c. 1000 C.E.), general acceptance had been gained for a Kol Nidrei formula; it invoked divine "pardon, forgiveness, and atonement" for the sin of failing to keep a solemn vow (or, possibly, for having vowed at all). The period envisioned was "from the previous Day of Atonement until this Day of Atonement." The tosafists of 12th-century France and Germany, notably R. Meir b. Samuel and his son Jacob (known as Rabbenu Tarn), did not accept the geonic version but reworded Kol Nidrei as an annulment of vows which may possibly be made "from this Day of Atonement until the next Day of Atonement." Rabbenu Tarn's (Aramaic) version has remained standard for *Ashkenazim. The geonic (Hebrew) version was adopted by the Rumanian and Italian rites. Western *Sephardim recite only the geonic text referring to vows of the past year, while oriental Sephardim and Yemenites add Rabbenu Tarn's version. Anti-Semites have frequently taken Kol Nidrei as evidence that the oath of a Jew is worthless. In the Disputation in Pans in 1240 it was attacked by Nicholas Donin and defended by R. Jehiel b. Joseph. Suspicion about the effects of Kol Nidrei on testimony given by Jews influenced the wording of the more judaico. It appeared too in the attacks of anti-Semitic writers such as *Eisenmenger, *Buxtorf, and *Wagenseil. To counteract these accusations, Jewish apologists have cited the severe limitations that the halakhah has imposed on Kol Nidrei. In 1860 a Hebrew introduction to Kol Nidrei was included in prayer books in Russia on the recommendation of a rabbinic commission. It explained that Kol Nidrei was not meant to apply to oaths taken before courts of law. In Germany in 1844, a synod of the Reform movement recommended that Kol Nidrei be expunged from the liturgy; later Reformers, however, offered substitute versions. The 1961 edition of the Reform Union Prayer Book (U.S.) restored the full Aramaic text. Kol NidreCs persistent popularity is partly attributed to emotional factors, especially its association with Jewish martyrdom. In 1917, Joseph S. Bloch propounded a dramatic, though unsubstantiated, theory that Kol Nidrei arose as a reaction to forced Jewish conversions to Christianity by the Visigoths in seventh-century Spain, to persecutions in the Byzantine Empire (700-850), and in Spain to persecutions by the Inquisition (1391-1492). Musical Rendition. The standard Ashkenazi melody for Kol Nidrei is deservedly famous as a superior example of the musical tradition of the Diaspora, and, with much justification, of "Jewish music" as such. It is not a melody in the conventional sense, but an artistic concatenation of motives, stylistically related to the general melodic conven- tions of the High Holy Days. The motives alternate between solemn syllabic "proclamations" as in the opening, intense- ly devotional wave-like phrases, and virtuoso vocal runs. It may even be asked whether the musical rendition of Kol Nidrei was shaped by the solemnity of the liturgical and ideological status of the prayer, or whether the latter did not come about in a great measure, at least during the last two centuries, through the extraordinary effect of the melody. The source of the melody is still a subject of research, and the frequent attempts to relate it to Sephardi traditions (because of the presumed connections of the text with the Spanish ""Marranos) are highly hypothetical. In the Sephardi traditions Kol Nidrei is rendered by the entire congregation, which alternates with the hazzan, and the rendition is, therefore, more syllabic in character; there seems to be no standard melody common to the entire Sephardi Diaspora. In the *Carpentras (Provencal rite) the Kol Nidrei is said in a whisper and therefore has no melody. The Ashkenazi version of Kol 'Nidrei was arranged in 1880 by the non-Jewish composer Max Bruch for cello and orchestra, on commission from the Jewish community of Liverpool, and it became his most popular work. Arnold *Schoenberg's Kol Nidrei for speaker, chorus, and orchestra, opus 39 (1938) is based on a text by Jacob Sonderling, and some of the traditional motives are reworked ... 46 people were falsely charged of "child abuse" in Wenatchee, Washington, based on allegations a 13 year old wouldn't believe.  Why did the judges "believe" these charges anyway?  The 3,000 false convictions discovered in the Los Angeles "rampart investigations" by the FBI, which are described as "a tip of the iceberg", would never have happened if judges obeyed the laws.  The McMartin Pre-school Trial, which took 5 years, cost we the taxpayer $8 million, and falsely imprisoned numerous innocent citizens, was based on stories from children who claimed their entrails had been ripped out of them and spread out on a table before them.  Do you really think that a grown up man judge would believe something a 13 year old boy wouldn't believe?  This is the Kol Nidre in action. http://www.crosswinds.net/san-diego/~manifesto/kolnidre.htm The Amirault convictions are equally as preposterous.  The FBI studies are even more preposterous.  They show that a third of the men IN PRISON for rape whose DNA they tested didn't even match the DNA from the "crime scene".  This should give us a clue that we have a third of the world's prison population, NOT because we have a third of the world's crimes, but because we have 43% of the world's Jews, AND because we only recently allowed them to become "judges".  Should we *really* be comfortable that, contrary to almost two centuries of requiring judges to be Christians, we allowed Jews to become judges?   Or that it happened at the very same point of time in our history that our legal system became a *criminal* to mankind? What other explanation could there be for why this happened?   How jews rationalize the Kol Nidre http://www.acs.ucalgary.ca/~elsegal/Shokel/910906_Kol_Nidre.html A discussion of the effects of the Kol Nidre http://x52.deja.com/[ST_rn=ap]/getdoc.xp?AN=683555972&CONTEXT=972009657.883490827&hitnum=13 The Encyclopaedia Britannica provides the additional key revelation about the intentions of the Kol Nidre. ALL oaths made by jews are considered sinful. Kol Nidre (Aramaic: "All Vows"), a prayer sung in Jewish synagogues at the beginning of the service on the eve of Yom Kippur (Day of Atonement). The name, derived from the opening words, also designates the melody to which the prayer is traditionally chanted. Though equally ancient versions exist in Hebrew and Aramaic, the Aramaic is generally used in the predominant Ashkenazic and Sephardic rites. The prayer begins with an expression of repentance for all unfulfilled vows, oaths, and promises made to God during the year. Some Jewish authorities contend that even fulfilled vows are included since the act of vowing itself is considered sinful. According to some historians, forced Jewish converts to Christianity in 7th-century Spain recited the Kol Nidre to annul oaths forcibly extracted from them by their persecutors. All that is known with certainty, however, is that the prayer was used as early as the 8th century. Rabid anti-Semites in the European Middle Ages, brushing aside the repeated Jewish assertion that the absolution referred only to matters between God and man, used the prayer as a pretext to question the trustworthiness of all oaths taken by Jews in Christian courts. Fears of misunderstanding led to the elimination of the Kol Nidre from the Reform Jewish liturgy in the 19th century, but a revised form was reintroduced in 1945. The melody to which the Kol Nidre is sung in the Ashkenazic (German) rite became famous when the Protestant composer  #6 Max Bruch used it (1880) as the basis for variations for cello. The melody is widely popular because of its plaintive and appealing qualities and can be heard in several variations in different localities. Its origin is unknown, although many unsubstantiated theories have been offered. The earliest known mention of a specific--rather than an improvised--melody dates from the 16th century. The earliest surviving musical notation is the work of an 18th-century cantor (hazzan), Ahron Beer, and is closely related to the version used by Bruch. Other composers, such as Arnold Schoenberg (1938), used the Kol Nidre melody as a basis for musical compositions. The Sephardic (Spanish), Italian, and Oriental Jewish traditions use their own distinct melodies that are unrelated to the Ashkenazic melody.

THE KOL NIDRE is a Jewish prayer named from its opening words “All vows” (kol nidre), it is based on the declaration of the Talmud:-

“He who wishes that his vows and oaths shall have no value, stand up at the beginning of the year and say:

‘All vows which I shall make during the year shall be of no value.’” It would be nice if we could declare that this is merely one of the curiosities of the darkness which covers the Talmud, but the fact is that Kol Nidre is not only an ancient curiosity; it is also a modern practice. In the volume of the revised Festival Prayers published in 1919 by the Hebrew Publishing Company, New York, the prayer appears in its fullness:

“All vows, obligations, oaths or anthems, pledges of all names, which we have vowed, sworn, devoted, or bound ourselves to, from this day of atonement, until the next day of atonement (whose arrival we hope for in happiness) we repent, aforehand, of them all, they shall all be deemed absolved, forgiven, annulled, void and made of no effect; they shall not be binding, nor have any power; the vows shall not be reckoned as vows, the obligations shall not be obligatory, nor the oaths considered as oaths.”

If this strange statement were something dug out of the misty past, it would scarcely merit attention. But as being a part of a revised Jewish prayer book printed in the United States in 1919, and as being one of the high points of the Jewish religious celebration of New Year, it cannot be lightly dismissed after attention has once been called to it.

OPPOSED BY SOME JEWS

In America, Britain, and other countries, Reform and Liberal Congregations have followed this advice, but they only comprise a small portion say 20% of Jews they have retained the melody of Kol Nidre, but have revised the prayer.

Thus, Kol Nidre stands condemned by a portion of Jewry itself. The Jewish Encyclopedia, 1904, Vol. VII, page 541, says, “It cannot be denied that according to the usual formula, an unscrupulous man might think that it (Kol Nidre) offers a means of escape from the obligations and promises which he had assumed and made in regard to others.”

EXCUSES PERJURY

If the prayer were a request for forgiveness for the broken vows of the past, normal human beings could quite understand it. Vows, promises, obligations and pledges are broken, sometimes by weakness of will to perform them, sometimes by reason of forgetfulness, sometimes by sheer inability to do the thing we thought we could do.  Human experience is neither Jew nor Gentile in that respect.

But the Kol Nidre prayer is a holy advance notice, given in the secrecy of the synagogue, that no promise whatsoever shall be binding, and more than not being binding is then and there violated before it is ever made.  The scope of the prayer is “for this day of atonement, until the next day of atonement.”The prayer breaks down the common ground of confidence between men: “the vows shall not be reckoned vows; the obligations shall not be obligatory, nor the oaths considered oaths.” It requires no argument to show that if this prayer be really the rule of faith and conduct for the Jew who utters it, the ordinary social and business relations are impossible to maintain with him.

It should be observed that there is no likeness here with so-called Christian “hypocrisy.” Christian “hypocrisy” arises mostly from men holding higher ideals than they are able to attain to, and verbally extolling higher principles than their conduct illustrates. That is; to use Browning’s figure, the man’s reach exceeds his grasp, as it always does, where man is more than a clod.

BABYLONIAN CHARACTER OF JUDAISM

In straight Christian morality, a man’s word is expected to be as good as his bond. But the inference of the Kol Nidre is that man should make provision to drop below that level of morality.

How did the Kol Nidre come into existence? Is it the cause or the effect of that untrustworthiness with which the Jew has been charged for centuries?

Its origin is not from the Bible, but from Babylon, and the mark of Babylon is more strongly impressed on the Jew than is the mark of the Bible.

Indeed, the Talmud is openly praised and revered as being Babylonian. And Kol Nidre is Babylonian Talmudic, finding its place among many other and similar dark things within that many-volumed and burdensome invention.  If the Kol Nidre ever was a backward look over the failures of the previous year, it very early became a forward look to the deliberate deceptions of the coming year.  Many explanations have been made in an attempt to account for this. Each explanation is denied and disproved by those who favor some other explanation. The commonest explanation of all is this, and it rings in the overworked note of “persecution.” The Jews were hounded and harried by the bloodthirsty Christians.  Many learned men want to have it understood that the Kol Nidre dates from the Spanish Inquisition, it having become necessary on account of all sorts of persecutions and inflictions to adopt the Christian religion for appearances sake.

Then the Jews in Spain, gathering in cellars to celebrate the Day of Atonement and pardon, composed a prayer that declared of no value all vows and oaths that they would be forced to make during the year....” “The learned men say, moreover, that in remembrance of those days when hundreds and thousands of Maranos (secret, Jews) were dragged out of the cellars and were tortured with all kinds of torments, the Jews in all parts of the world have adopted Kol Nidre as a token of faithfulness to faith and as self-sacrifice for the faith.”

THOSE ASSERTIONS ARE INCORRECT

The form of the prayer in the matter of its age may be in dispute, but back in the ancient and modern Talmud is the authorization of the practice:

“He who wished that his vows and oaths shall have no value, stand up at the beginning of the year and say:

‘All vows which I shall make during the year shall be of no value.....’”

“Pharasaism became Talmudism, Talmudism became Medieval Rabbinism, and Medieval Rabbinism became Modern Rabbinism. But throughout these changes of names, inevitable adaption of custom, and adjustment of Law, the spirit of the ancient Pharisee survives unaltered.”

And now compare this with what the very reverend chief rabbi Doctor J. H. Hertz wrote in his foreword to the Socino edition of the Babylonian Talmud, published in 1935:

“The Talmud is the product of Palestine, the land of the Bible, and of Mesopotamia, the cradle of civilization. The beginnings of Talmudic literature date back to the time of the Babylonian exile. The Babylonian Exile is a momentous period in the history of humanity, and especially so that of Israel. During that exile, Israel found itself. It not only rediscovered the Torah and made it the rule of life but, under its influence, new religious institutions, such as the synagogue, i. e., congregational worship without priests or ritual came into existence, one of the most far-reaching spiritual achievements in the whole history of religion... .”

Here is the outright admission, from a late chief rabbi of the Pharisees, that the religion of the so-called Jews stems from things learned in Babylon during the Exile!  So proud are these Pharisees of being connected with the Babylon against which John The revelator spoke, that they boast of babylon as their “capital” for over 1600 years, and call their very book of life the Babylonian Talmud!

THE SAME OLD PHARISEES

THE MURDER OF JESUS KOSHER STYLE

“In the process of killing Balaam, all four legal methods of execution: stoning, burning, decapitating and strangling were employed (Sanhedrin 1.c.). He met his death at the age of thirty-three; and it is stated that he had no portion of the world to come (Sanhedrin x2:90a)... .”

THE GOSPEL OF HATE

Regarding and Gentile property rights, their possessions are “like unclaimed land in the desert.” (Baba Bathra 54b).

“With respect to robbery: if one stole or robbed or seized a beautiful woman, or committed similar offenses, if these were perpetrated by one Gentile against another, the theft, etc., must not be kept, and likewise the theft from an Israelite by a gentile, but theft from a Gentile by an Israelite may be retained.” (Sanhedrin 57a).

Here are further expressions of “brotherhood.” Kosher-style, straight from the Talmud and its supplement, the Cabala:

Kethoboth 3b: “The seed (child) of a Christian is of no more value than that of a beast.”

Baba Kama 113a: “A Jew may lie and perjure to condemn a Christian. b. “The name of God is not profaned when lying to Christians.”

Hikkoth Akum X 1: “Do not save Christians in danger of death.”

Kohar I 160a: “Jews must always try to deceive Christians.”

Zohar I 25b: “Those who do good to Christians will never rise from the dead.”

Zohar II 43a: “Extermination of Christians is a necessary sacrifice.”

Zohar II 64b: “The Christian birthrate must be materially diminished.”

HYBRIDIZING THE GOY CATTLE

The decree the law of the land now. The Constitution is dead. The Talmud is now the Law of the Land. And their law of the land is going to be enforced by your sons, homogenized in the Army with blacks by order of Anna Rosenberg (have you forgotten?) Your sons are going to enforce the Talmud as the law of the land if they have to kill you to do it.

And they mean to do it.

These modern Proselyte Pharisees (twice more the sons of hell than those who crucified Christ) declare that Nationalism, Patriotism and Racism (racial pride) are anti-Semitic abominations!

Why? Because they are uncompromisingly dedicated to destroying our nation and the white race.

It is they who have forced the issue. Patriotism must now, of necessity, be anti-Zionist.

He who has discovered the truth of Pharisaism, and does not fight Jewry and warn his

fellow citizens of this anti-Christian menace, becomes an accomplice of those of the

synagogue of Satan, and an accessory to the misfortunes of this nation.

TIME TO WAKE UP PEOPLE!

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The Oath That Nullifies “The truth and nothing but the truth...” ???

In America’s court system we rely on the assumption, that all parties under oath are telling the truth.  Without the truth, justice would be impossible to obtain.  Imagine that someone taking an oath to, “tell the truth, the whole truth, and nothing but the truth, so help me God.” had previously taken another oath nullifying all of his oaths.  Bizarre concept?  Read on.  Should you ever be involved in a court action, to “insure” justice, there may be some additional questions you might want to add to your discovery, or disposition for the judge, attorney, parties to the action, or the members of your potential jury.  This article is not intended to be prejudicial to either the Masons or the Jewish people, the vast majority of whom are God-fearing people.  It is merely a comment on those of any race or religion who could be duped into taking such a ridiculous, un-American and dangerous oath.  The following is based upon information from: Robert Walker, P.O. Box 301, East Berlin, Pennsylvania, an authority on the subject, who has used this information to obtain the resignation of seven judges and public officials, who did NOT want this made a matter of “Public Record.”
   
According to the American Heritage Dictionary of the American Language, “The Kol Nidre, is the opening prayer recited on the eve of  Yom Kippur, containing a declaration of annulment for all personal vows and oaths.”  It is based on the following declaration from the Talmud (The most wicked document on the face of the entire earth.):

“He who wishes that his vows and oaths shall have no value, shall stand up at the beginning of the year and say: ‘all vows which I shall make during the year shall be of no value.”

The prayer of “KOL NIDRE” is found in Vol. 8 pg. 539 of the Jewish Encyclopedia. It states:

“All vows, obligations, oaths, anthems, whether called konan, konas, or by any other name, by which we may be bound, from this day of atonement, unto the next...we do repent.  May they be deemed absolved, forgiven, annulled, and void, thus made of no effect.  They shall not bind us nor have any power over us.  The vows shall not be reckoned vows; the obligations shall not be obligatory, nor the oaths be oaths.”

This same prayer may also be found almost word for word in the volume of, “Revised Festival Prayers,” published in 1919 by the Hebrew Publishing Company, New York.

The Freemason’s have a similar absurd dishonor for oaths.  Page 183 of the Masonic “Hand-book” states:

“Whenever you see any of our signs made by a brother Mason, and especially the ‘Grand Hailing Sign’ of distress, you must always be sure to obey them, even at risk of your life.  If you’re on a jury, and the defendant is a ‘Mason’ and makes the ‘Grand Hailing Sign,’ you must disagree with your brother jurors; if necessary, you must be sure NOT to bring the Mason ‘guilty,’ for that would bring disgrace upon your order.  You must ‘conceal’ all ‘crimes’ of your brother Masons; except murder and treason, and these at your own ‘option,’ and should you be summoned as a witness against a brother Mason, be always sure to shield him.  Prevaricate, don’t tell the truth in this case, keep his secrets, forget the important points.  It may be ‘perjury’ to do this, but you are keeping your ‘pure-obligations." (The maxim for following such a ‘deceitful’ practice must be: “Custom is NOT drawn into consequence.” Black’s Law Dict. 2nd, 25, 1910.)

In October of 1983, Roger Rush of Portland, Maine was sued by Zane’s Department Store through its assignee, the G.E. Credit Corp.  Rush, who had been researching the oaths that Masons take, knew the judge and attorney were Masons and utilized the information in his defense.  In the Depositions for the Equity Discovery Proceeding, Rush presented a copy of the previously cited page of the Mason’s Handbook and presented the following questions to be answered under oath:

                                                                1. Are you, Robert A. Cohen, a Mason?
                                                                2. Is the judge hearing this matter a Mason?
                                                                3. Is/are the owner, or owners of G. E. Credit Corp. Masons?
                                                                4. Has anyone involved in this matter taken an oath of “Kol Nidre?”

Within a few days, Rush received a terse, two-sentence letter from attorney Cohen stating,  “We have decided not to enter the complaint brought against you in regard to Zane’s Department Store.  There will be no court record.”

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In the very words of Albert Pike, a Leading Mason: “We intend to destroy all of Christanity” & “We wage all revolutions.”
Please share this with the rest of the entire world, before they have their way by killing us, our children, & all of man-kind.
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