Exodus Hoaxes: The Myth of the
Jewish Slaves and the Myth of the Jewish
Holocaust Victims
The First Exodus (i.e.
Moses opening the gates of Palestine to 600,000
Jews by parting the Red Sea) was
a hoax. The Second Exodus (i.e.
Zionists opening the gates of Palestine by inventing a fake Nazi
genocide of 6,000,000
Jews) was
a hoax too.
Creating Exodus myths is just a Jewish tradition...
Exodus1 Hoax
Exodus2 Hoax
The Great Pyramids of Ancient
Egypt – Jewish Slave Myth Examined
The myth of Jewish slaves being
forced to build the pyramids of ancient Egypt has recently
been challenged by new evidence that paid
workers built the tombs.
The innovative pyramids of ancient
Egypt have stood the test of time, as their architects
intended, to help usher dead pharaohs into the afterlife,
along with their possessions. Over 4,000 years later, the
elaborate tombs still stand – although plundered by pyramid
robbers – and the people responsible for their construction
are still a matter of controversy.
Jews, Ancient Egypt and Mass Exodus
“The stories we hear in Sunday
school seem to form the basis for the popular belief that
Jewish slaves were forced to build the pyramids in Egypt,
but they were saved when they left Egypt in a mass Exodus,”
said Brian Dunning. But, according to findings, “no
Egyptian record contains a single reference to anything in
Exodus; and by the time there were enough Jews living in
Egypt to constitute an Exodus, the time
of the pyramids was long over.”
Furthermore, says Amihai
Mazar, professor at the Institute of Archaeology at the
Hebrew University of Jerusalem, “No Jews built the
pyramids because Jews didn't exist at the period when the
pyramids were built.” It wasn’t
until over 600 years after the last of the large pyramids
had been built that Israel came into existence, and over
2,000 years after the Great Pyramid had been completed that
Jews are evidenced to have been in Egypt.
The Myth of the Jewish Slave
So where did the myth of the
pyramid-building Jewish slaves come from? Herodotus
of Greece – “The Father
of History” or “The Father of Lies” – inadvertently
facilitated the myth in 450 BCE. During his time, creating a
good story was more important than adhering to the facts.
But the historian took his responsibility seriously, being
one of the first to meticulously document his work. He
believed that about “100,000 workers” constructed a single
pyramid in 30 years – nowhere did he specify Jews or slaves. “And
the origin of the idea of Jews building the pyramids remains
a mystery.”
Egyptian Paid Laborers Built Elaborate Pyramids
It is now estimated that about 10,000
– 30,000, rather than 100,000, paid workers were responsible
for building a single pyramid in ancient Egypt. Local
Egyptians from poor families worked on the tombs “out of
loyalty to the pharaohs,” said Dieter Wildung, a former
director of Berlin’s Egyptian Museum. They were respected
and earned the right to be buried near their pharaohs.
In the 1990s graves of the laborers
were found by a tourist, who came across what appeared to be
a wall but was actually a tomb. Egypt’s archaeology chief
Zahi Hawass concluded, “No way would they have been
buried so honorably if they were slaves.” Workers
built their own tombs with leftover supplies. Hieroglyphics
on the inside walls of the tomb indicated that there were
bread makers and beer makers among the pyramid laborers, and
their bodies were perfectly preserved by dry sand.
The Treatment of Pyramid Workers
The workers were well fed: “laborers
working on the pyramids ate 21 cattle and 23 sheep sent to
them daily from farms.” They also worked in 3-month
shifts. There is evidence that brain surgery had been done
on a worker, who went on to live at least two more years.
And some lived to old age. Nevertheless, “their skeletons
have signs of arthritis, and their lower vertebrae point to
a life passed in difficulty.”
But the most undeniable evidence
that Egypt’s pyramids were built by paid workers and not
slaves is the pyramids themselves: due to a shrinking
budget, pyramids gradually got smaller over time. In other
words, money paid to pyramid laborers to construct elaborate
tombs helped destroy ancient Egypt’s economy.
Today the world recognizes the novelty
and intricacy of Egypt’s pyramids: The Great Pyramid of Giza
is one of the Seven Wonders of the Ancient World and the
United States one-dollar bill includes an Egypt-inspired
pyramid. It is only fitting that those who built such
masterpieces be given credit after so many centuries of
obscurity.
Tomb
discovery helps solve ancient slavery riddle of the pyramids
By Neil
Millard
UPDATED: 12:01 GMT, 11 January
2010
The location of tombs discovered in Egypt
helps prove the men who built the great pyramids were not
slaves after all, say archeologists.
A set of tombs belonging to the workers who
built them has been discovered which sheds light on how they
lived and ate more than 4,000 years ago.
The thousands of men who built the last
remaining wonder of the ancient world regularly ate meat and
worked three-month rotating shifts.
They were so well regarded they were also
given the honour of being buried in mud brick tombs within
the shadow of the sacred pyramids they worked on if they
died during construction.
Burial: Dr Zahi Hawass in the
tomb of the workers who built Khufuís's pyramid
The tombs, revealed today by Egypt's Supreme Council of
Antiquities, date back to the country's fourth dynasty
between 2575 BC and 2467 BC.
It was during this time that the great
pyramids were built, according to the head of the Council,
Zahi Hawass.
Graves belonging to workers who helped
build the pyramids were first discovered in the area in 1990
but further discoveries such as this show the workers were
paid labourers rather than slaves.
Bones belonging to a worker who
built Khufuís's pyramid discovered in a tomb
Mr Hawass said: 'These tombs were built
beside the King's pyramid, which indicates that these people
were not by any means slaves.
'If they were slaves they would not
have been able to build their tombs beside their king's.'
He added that archeological evidence at
the site indicated that the 10,000-strong army of workers
ate 21 cattle and 23 sheep a day, sent to them from farms in
northern and southern Egypt. The workers were rotated
every three months.
Pottery was discovered in this
tomb where Egyptian archaeologists have unearthed ancient
artefacts
Enlarge
Privileged: The tombs were
discovered on a hillside overlooking an Egyptian town
The discovery also helps experts study the social classes
that made up Egyptian society.
Salima Ikram, a professor of Egyptology at
the American University in Cairo, said: 'It
is important to find tombs that belong to lower class people
that are not made out of stone and tell you the social
origin and wealth of a range of people.'
Workers' tombs of this era were usually
conical in shape and made from mud brick. They would then be
covered in white plaster, probably echoing the nearby
limestone-clad pyramids of the kings.
The most important of the new discoveries was
a tomb belonging to a man named Idu.
It was a regular structure with a
plaster-covered mud brick casing. The tomb containing
skeletal remains and featured burial shafts encased in white
limestone and clay pots.
Tomb discovery helps solve ancient slavery riddle of the
pyramids | Mail Online
The Exodus and The Holocaust
– Jewish Myths
January 31, 2012
The first tagline underneath the header of my Holocaust
Denying website used to be “I deny the Exodus too.”
But really, “The Holocaust” is more like
“Exodus II”.
Both are insane, scientifically impossible Jewish myths,
somehow related to a poor, persecuted Jewish minority being
imprisoned by horrible oppressive Gentiles and miraculously
escaping.
What is the true story of the Exodus? Why are Jews always
persecuted? Is it because they are such nice people? “God’s
Chosen?” Or maybe they are the persecutors, and their being
expelled from every country they’ve ever settled in is a
reaction of the host population against their parasitic
Semitic supremacism (Semitism).
“The Holocaust” and “The Exodus” are myths forced upon
most American children at an early age. These children
rarely question the reality of these events when they become
adults.
Spielberg’s films such as Schindler’s List and his
upcoming Jewish supremacist Moses film help brainwash
Americans into supporting Zionism and its disastrous wars in
the Middle East.
Six Million Jews weren’t
gassed, and Moses didn’t part the Red Sea.
Never Happened
Spielberg's Implied Auschwitz
Gassing in Schindler's List
Steven Spielberg (S.S.) implies that these Jews were killed
and turned into smoke in the chimney the camera pans up to.
1939, UK — A family, each carrying their gas masks in a little box, enter an underground air raid shelter
Air raid shelter entrance
Additional reading:
“The Holocaust” and “The
Exodus” – Similar Jewish myths.
Note
by this site:
In 2013, Spielberg dropped from the Warner
Bros. Pictures "Gods and Kings" movie project, while
Ridley Scott went to direct the separate and
finalized movie "Exodus: Gods and Kings", with
Christian Bale - "the sex symbol" - as Moses.
As an interesting point to note the latter movie had to change
its title from "Exodus" to "Exodus: Gods and Kings",
after it was discovered that Jewish Hollywood studio
Metro-Goldwyn-Mayer owned the single-word title Exodus
in perpetuity! (see
Wikipedia)
Doubting the Story of Exodus
Many scholars have quietly concluded that
the epic of Moses never happened, and even Jewish clerics
are raising questions. Others think it combines myth,
cultural memories and kernels of truth.
By Teresa Watanabe
Los Angeles Times April 13, 2001
It's one of the greatest stories ever told: A baby is found in a
basket adrift in the Egyptian Nile and is adopted into the
pharaoh's household. He grows up as Moses, rediscovers his roots
and leads his enslaved Israelite brethren to freedom after God
sends down 10 plagues against Egypt and parts the Red Sea to
allow them to escape. They wander for 40 years in the wilderness
and, under the leadership of Joshua, conquer the land of Canaan
to enter their promised land.
For centuries, the biblical account of the Exodus has been
revered as the founding story of the Jewish people,
sacred scripture for three world religions and a universal
symbol of freedom that has inspired liberation movements around
the globe. But
did the Exodus ever actually occur?
On Passover last Sunday, Rabbi David Wolpe raised that
provocative question before 2,200 faithful at Sinai Temple in
Westwood. He minced no words. "The
truth is that virtually every modern archeologist who has
investigated the story of the Exodus, with very few exceptions,
agrees that the way the Bible describes the Exodus is not the
way it happened, if it happened at all,"
Wolpe told his congregants.
Wolpe's startling sermon may have seemed blasphemy to some. In
fact, however, the rabbi was merely telling his flock what
scholars have known for more than a decade. Slowly
and often outside wide public purview, archeologists are
radically reshaping modern understanding of the Bible. It
was time for his people to know about it, Wolpe decided. After
a century of excavations trying to prove the ancient accounts
true, archeologists say there is no conclusive evidence that the
Israelites were ever in Egypt, were ever enslaved, ever wandered
in the Sinai wilderness for 40 years or ever conquered the land
of Canaan under Joshua's leadership. To
the contrary, the prevailing view is that most of Joshua's
fabled military campaigns never occurred--
archeologists have uncovered ash layers and other signs of
destruction at the relevant time at only one of the many
battlegrounds mentioned in the Bible.
Today, the prevailing theory is that Israel probably emerged
peacefully out of Canaan--
modern-day Lebanon, southern Syria, Jordan and the West Bank of
Israel--whose people are portrayed in the Bible as wicked
idolators. Under
this theory, the Canaanites took on a new identity as Israelites
were perhaps joined or led by a small group of Semites from
Egypt--explaining a possible source of the Exodus story,
scholars say.
As they expanded their settlement, they may have begun to clash
with neighbors, perhaps providing the historical nuggets for the
conflicts recorded in Joshua and Judges.
"Scholars have known these things for a long time, but we've
broken the news very gently," said William Dever, a
professor of Near Eastern archeology and anthropology at the
University of Arizona and one of America's preeminent
archeologists.
Dever's view is emblematic of a fundamental shift in archeology.
Three decades ago as a Christian seminary student, he wrote a
paper defending the Exodus and got an A, but "no
one would do that today,"
he says.
The old emphasis on trying to prove the Bible--often in
excavations by amateur archeologists funded by religious
groups--has given way to more objective professionals aiming to
piece together the reality of ancient lifestyles. But the modern
archeological consensus over the Exodus is just beginning to
reach the public. In
1999, an Israeli archeologist, Ze'ev Herzog of Tel Aviv
University, set off a furor in Israel by writing in a popular
magazine that stories of the patriarchs were myths and that
neither the Exodus nor Joshua's conquests ever occurred.
In the hottest controversy today, Herzog also argued that the
united monarchy of David and Solomon, described as grand and
glorious in the Bible, was at best a small tribal kingdom.
In a new book this year, "The Bible Unearthed," Israeli
archeologist Israel Finklestein of Tel Aviv University and
archeological journalist Neil Asher Silberman raised similar
doubts and offered a new theory about the roots of the Exodus
story. The
authors argue that the story was written during the time of King
Josia of Judah in the 7th century BC--600 years after the Exodus
supposedly occurred in 1250 BC--as a political manifesto to
unite Israelites against the rival Egyptian empire as both
states sought to expand their territory. Dever
argued that the Exodus story was produced for theological
reasons: to give an origin and history to a people and
distinguish them from others by claiming a divine destiny.
Some scholars, of course, still maintain that the Exodus story
is basically factual. Bryant Wood, director of the Associates
for Biblical Research in Maryland, argued that the evidence
falls into place if the story is dated back to 1450 BC. He said
that indications of destruction around that time at Hazor,
Jericho and a site he is excavating that he believes is the
biblical city of Ai support accounts of Joshua's conquests. He
also cited the documented presence of "Asiatic" slaves in Egypt
who could have been Israelites, and said they would not have
left evidence of their wanderings because they were nomads with
no material culture. But Wood said he can't get his research
published in serious archeological journals.
"There's
a definite anti-Bible bias,"
Wood said. The revisionist view, however, is not necessarily
publicly popular. Herzog, Finklestein and others have been
attacked for everything from faulty logic to pro-Palestinian
political agendas that undermine Israel's land claims. Dever, a
former Protestant minister who converted to Judaism 12 years
ago, says he gets "hissed
and booed"
when he speaks about the lack of evidence for the Exodus, and
regularly receives letters and calls offering prayers or telling
him he's headed for hell.
At Sinai Temple, Sunday's sermon--and a follow-up discussion at
Monday's service--provoked tremendous, and varied, response.
Many praised Wolpe for his courage and vision. "It
was the best sermon possible, because it is preparing the young
generation to understand all the truth about religion,"
said Eddia Mirharooni, a Beverly Hills fashion designer.
A few said they were hurt--"I
didn't want to hear this,"
one woman said--or even a bit angry. Others said the sermon did
nothing to shake their faith that the Exodus story is true.
"Science
can always be proven wrong,"
said Kalanit Benji, a UCLA undergraduate in psychobiology. Added
Aman Massi, a 60-year-old Los Angeles businessman: "For
sure it was true, 100%. If it were not true, how could we follow
it for 3,300 years?"
But most congregants, along with secular Jews and several rabbis
interviewed, said that whether the Exodus is historically true
or not is almost beside the point. The power of the sweeping
epic lies in its profound and timeless message about freedom,
they say.
The story of liberation from bondage into a promised land has
inspired the haunting spirituals of African American slaves, the
emancipation and civil rights movements, Latin America's
liberation theology, peasant revolts in Germany, nationalist
struggles in South Africa, the American Revolution, even
Leninist politics, according to Michael Walzer in the book
"Exodus and Revolution." Many of Wolpe's congregants said the
story of the Exodus has been personally true for them even if
the details are not factual: when they fled the Nazis during
World War II, for instance, or, more recently, the Islamic
revolution in Iran.
Daniel Navid Rastein, an Encino medical professional, said he
has always regarded the story as a metaphor for a greater truth:
"We
all have our own Egypts--we are prisoners of something, either
alcohol, drugs, cigarettes, overeating. We have to use [the
story] as a way to free ourselves from difficulty and make
ourselves a better person."
Wolpe, Sinai Temple's senior rabbi, said he decided to deliver
the sermon to lead his congregation into a deeper understanding
of their faith. On Sunday, he told his flock that questioning
the Jewish people's founding story could be justified for one
reason alone: to honor the ancient rabbinical declaration that "You
do not serve God if you do not seek truth."
"I
think faith ought not rest on splitting seas,"
Wolpe said in an interview. "For
a Jew, it should rest on the wonder of God's world, the marvel
of the human soul and the miracle of this small people's
survival through the millennia."
Next year, the rabbi plans to teach a course on the Bible that
he says will "pull
no punches"
in presenting the latest scholarship questioning the text's
historical basis. But he and others say that Judaism has also
traditionally been more open to non-literal interpretations of
the text than, say, some conservative Christian traditions.
"Among
Reform, Conservative and Reconstructionist Jews, there is a much
greater willingness to see the Torah as an extended metaphor in
which truth comes through story and law,"
said Rabbi Bradley Shavit Artson, dean of the Ziegler School of
Rabbinic Studies at the University of Judaism in Los Angeles.
Among scholars, the case against the Exodus began crystallizing
about 13 years ago. That's when Finklestein, director of Tel
Aviv University's archeology institute, published the first
English-language book detailing the results of intensive
archeological surveys of what is believed to be the first
Israelite settlements in the hilly regions of the West Bank. The
surveys, conducted during the 1970s and 1980s while Israel
possessed what are now Palestinian territories, documented a
lack of evidence for Joshua's conquests in the 13th century BC
and the indistinguishable nature of pottery, architecture,
literary conventions and other cultural details between the
Canaanites and the new settlers. If there was no conquest, no
evidence of a massive new settlement of an ethnically distinct
people, scholars argue, then the case for a literal reading of
Exodus all but collapses. The surveys' final results were
published three years ago.
The settlement research marked the turning point in
archeological consensus on the issue, Dever said. It added to
previous research that showed that Egypt's
voluminous ancient records contained not one mention of
Israelites in the country, although one 1210 BC inscription did
mention them in Canaan. Kadesh
Barnea in the east Sinai desert, where the Bible says the
fleeing Israelites sojourned, was excavated twice in the 1950s
and 1960s and produced no sign of settlement until three
centuries after the Exodus was supposed to have occurred. The
famous city of Jericho has been excavated several times and was
found to have been abandoned during the 13th and 14th centuries
BC.
Moreover, specialists
in the Hebrew Bible say that the Exodus story is riddled with
internal contradictions stemming from the fact that it was
spliced together from two or three texts written at different
times. One passage in Exodus, for instance, says that the bodies
of the pharaoh's charioteers were found on the shore, while the
next verse says they sank to the bottom of the sea.
And some of the story's features are mythic motifs found in
other Near Eastern legends, said Ron Hendel, a professor of
Hebrew Bible at UC Berkeley. Stories of babies found in baskets
in the water by gods or royalty are common, he said, and half of
the 10 plagues fall into a "formulaic genre of catastrophe"
found in other Near Eastern texts.
Carol Meyers, a professor specializing in biblical studies and
archeology at Duke University, said the ancients never intended
their texts to be read literally.
"People
who try to find scientific explanations for the splitting of the
Red Sea are missing the boat in understanding how ancient
literature often mixed mythic ideas with historical
recollections,"
she said. "That
wasn't considered lying or deceit; it was a way to get ideas
across."
Virtually no scholar, for instance, accepts the biblical figure
of 600,000 men fleeing Egypt, which would have meant there were
a few million people, including women and children. The
ancient desert at the time could not support so many nomads,
scholars say, and the powerful Egyptian state kept tight
security over the area, guarded by fortresses along the way.
Even Orthodox Jewish scholar Lawrence Schiffman said "you'd
have to be a bit crazy"
to accept that figure. He believes that the account in Joshua of
a swift military campaign is less accurate than the Judges
account of a gradual takeover of Canaan. But Schiffman, chairman
of Hebrew and Judaic studies at New York University, still
maintains that a significant number of Israelite slaves fled
Egypt for Canaan. "I'm
not arguing that archeology proves the Exodus,"
he said. "I'm
arguing that archeology allows you, in ambiguity, to reach
whatever conclusion you want to."
Wood argued that the 600,000 figure was mistranslated and the
real number amounted to a more plausible 20,000. He also said
the early Israelite settlements and their similarity to
Canaanite culture could be explained as the result of
pastoralists with no material culture moving into a settled
farming life and absorbing their neighbors' pottery styles and
other cultural forms.
The scholarly consensus seems to be that the story is a
brilliant mix of myth, cultural memories and kernels of
historical truth. Perhaps, muses Hendel, a small group of
Semites who escaped from Egypt became the "intellectual
vanguard of a new nation that called itself Israel,"
stressing social justice and freedom.
Whatever the facts of the story, those core values have endured
and inspired the world for more than three millenniums--and
that, many say, is the point.
"What are the Egypts I need to free myself from? How does the
story inspire me in some way to work for the freedom of all?"
asked Rabbi Steven Carr Reuben of Kehillat Israel in Pacific
Palisades. "These are the things that matter--not whether we
built the pyramids."
RaceandHistory.com - Doubting the Story of Exodus
May 4, 2001
L.A. rabbi creates furor by questioning Exodus
story
by TOM TUGEND, Jewish Telegraphic Agency
LOS ANGELES -- Passover has passed, but Los Angeles Jews are
still heatedly discussing whether the Exodus actually happened.
The controversy, labeled a "hurricane" by the Jewish Journal of
Greater Los Angeles, was triggered by Rabbi David Wolpe, the
spiritual leader of the Conservative Sinai Temple and the author
of numerous popular books on Judaism.
In three sermons at the beginning and end of Passover, Wolpe
examined current research in biblical archaeology and concluded
that "virtually every modern archaeologist who has investigated
the story of the Exodus, with very few exceptions, agrees that
the way the Bible describes the Exodus is not the way it
happened, if it happened at all."
Some of Wolpe's congregants were shocked, but normally the
sermon would have caused only a few ripples within the temple.
However, during the latter part of Passover, The Los Angeles
Times ran a front page article on biblical archaeology, leading
with the Wolpe sermons under the headline, "Doubting the story
of the Exodus."
The reaction was strong.
"Everybody was in shock," said Orthodox Rabbi Elazar Muskin of
Young Israel of Century City.
Even at liberal congregations, many worshipers asked, "Did he
have to say it during Passover?"
Wolpe forcefully defended his position.
"It's a well-known fact that millions of Jews have doubts about
the literal veracity of Bible stories. My sermons emphasized
that faith is independent of doubt. I wanted the millions of
doubting Jews to know that they can still be faithful Jews,"
Wolpe said in a statement.
"If scholarly books are written that question the literal
veracity of Bible stories, it does not help our credibility to
pretend that they don't exist. By discussing these books, we
maintain the Jewish tradition of sustaining faith by seeking
truth," he continued. "Ignoring the books, on the other hand,
conveys a message of fear: We are afraid that science will shake
our faith. I don't believe it should, and that is why I spoke
out."
The controversy continues unabated, however. In the current
issue of the Jewish Journal, the entire letters to the editor
section is taken up by 17 pro-and-con arguments.
Actor Kirk Douglas, who at 83 celebrated his second bar mitzvah
under Wolpe's auspices last year, wrote that "Rabbi Wolpe had
tremendous courage to stand up and speak about what is
essentially a search for truth. That is the highest form of
Jewish learning."
By contrast, Orthodox Rabbi Ari Hier -- the son of Simon
Wiesenthal Center founder Rabbi Marvin Hier -- wrote that "Rabbi
Wolpe has chosen Aristotle over Maimonides, theories and
scientific method over facts."
Earlier, author and national talk show host Dennis Prager
sharply attacked Wolpe's thesis in a lengthy article.
"If the Exodus did not occur, there is no Judaism. Judaism
stands on two pillars -- Creation and Exodus," Prager wrote.
"Judaism no more survives the denial of the Exodus than it does
the denial of the Creator."
In an opposing view, Reform Rabbi Steven Leder of Wilshire
Boulevard Temple argued that "defending a rabbi in the 21st
century for saying the Exodus story isn't factual is like
defending him for saying the Earth isn't flat. It's neither new
nor shocking to most of us that the Earth is round or that the
Torah isn't a history book dictated to Moses by God on Mount
Sinai."
Wolpe himself re-emphasized his position in a sermon last week,
addressing a jammed sanctuary of 1,300 congregants.
"The Torah is about the spiritual truth of the Jewish people,
not about particulars," he said. "Let us be brave together."
http://www.jweekly.com/article/full/...-exodus-story/
Were the 6 million liberated Jewish slaves of the Nazi camps
(who were first reported by the New York Times 3 weeks
after Hitler's death and 4 months after the liberation of
Auschwitz) the grand...grandchildren of the 600,000 liberated
Jewish slaves of the Egyptian gulags?
On April 30, 1945, Hitler
dies and
Germany Surrenders a week later. The
1st news which comes out of Germany is that 6
million Jews are safe and were
found working in hidden factories. The
news was published in New
York Times on May 20, 1945
Published New York Times May 20, 1945 after death of Hitler
The complete news is as under:
Published in New York Times May 20, 1945 after death of Hitler.
Shoah et holocauste nucléaire d'Hiroshima et de Nagasaki...
Moses and the Holocaust
"During World War II, in Nazi-occupied Poland, there
lived a baby who learned not to cry."
"But when she could
hide him no longer, she got a papyrus basket for him and
coated it with tar and pitch. Then she placed the child in
it and put it among the reeds along the bank of the Nile."
Exodus 2:3
"Then
Pharaoh's daughter went down to the Nile to bathe, and her attendants
were walking along the river bank. She saw the basket among
the reeds and sent her slave girl to get it."
Exodus 2:5
Polish Jew
Shulamit Bastacky was born in August 1941, two months
after the Nazis captured her home-town of Vilnius"
Her parents were captured
by the Nazis and forced into a concentration camp,
miraculously they too survived the Ho£ocaust.
Shulamit Bastacky was
raised by a Roman Catholic nun:
"locked up in this basement and cellar, not much light,
total isolation"
"Bastacky,
said that when she was 4 years old, the nun
bundled her up and placed
her near a riverbank.
"I
don't know why she did it," she said
of the nun.
"That kind of reminds me of the story of little Moses,
although I
don't have his wisdom," Bastacky
added with a smile.
A Lithuanian man
discovered Bastacky and took her to a Catholic orphanage,
where a small miracle occurred, she said.
"It just
so happened that my late father walked into
this particular orphanage," Bastacky
said.
Bastacky said she was in
poor physical condition, and her father
only recognized her because of her birthmark."
Read also:
