Zionism and the Ninth District


In 2011 I am posting about the idea of a American Messiah, a title that Donald Trump came to own for all the reasons I discuss. Since no one thought Trump would win, one can say – I SAW THIS COMING.

I was named after John the Baptist. Am I – The Forerunner? I sat in Baba’s chair in Myrtle Beach that is in peril.





Why I am a Candidate For Messiah

When Dottie Witherspoon and I went to South Carolina to visit her kinfolk, we went to Meher Baba’s sanctuary in Myrtle Beach. Kittie Daives greeted us, and after receiving Dotties name, she exclaimed;“Oh! You are adescendant of John Witherspoon (the Signer) and John Knox!”

I did not know at the time that my Rosamond kinfolk had lived in South Carolina, and fought under Francis Marion in the Revolutionary War. I met about ten members of the Witherspoon family who came to see Dottie’s handsom Hippie boyfriend.

The Sephardic Jewish leader, Francis Salvador, founded Reform Judaism in Charleston with the backing of the da Costa family, who co-founded Scottish Rite Freemasonry. Francis declared the return to Zion – AT AN END! Is this why there exists a prejudice from Zionist Jews, who will not send their children to the same school where Sephardic children are being taught? There are allegations of racism. Rabbi Ovadia called Obama a “slave” and bids Jews to view him as an emeny of the Jews. I believe these Orthodox Jews practiced racism in the recent vote in the Ninth District, because there is a fierce feud over the coming Messiah. That I was offered an acre of land by Josef De Mattos, a Sephardic Jew kin to Francis Salvador and the Da Costas, is A SIGN. I was born during an amazing star shower three days before Yom Kippur.

I was a follower of Meher Baba of Parthian descent. The Parsi were the Magi. I met my Sarah. We spent fifty days in a tent creating a invisible kingdom that will become manifest.

John the Nazaite

Francis Salvador(1747 – August 1, 1776) was the first American Jew to be killed in the American Revolution, fighting on the South Carolina frontier.[1]Salvador was born in London, where his great-grandfather, Joseph Salvador, was a prominent businessman, and leader of the local Portuguese-speaking Sephardic Jewish community.

Contents [hide]
1 Emigration to America
2 Representative to Congress
3 Fighting in the American Revolution
4 See also
5 References
6 Sources

[edit] Emigration to AmericaFrancis Salvador, along with the DaCosta family of London, hoped to settle poor Jews and their own family members in the New World. They sent 42 Jews to Savannahwith the original settlers in 1733. When Spain attacked Georgiain 1740, most of the Jewish families fled to Charleston, fearing the Spanish Inquisition. Jews from London began arriving in Charleston in the 1730s, and were later joined by Jews from Germany, the Netherlands and the West Indies. Francis Salvador was the only Jew to settle on the frontier. The Salvador and DaCosta families in London bought 200,000 acres (810 km2) in the new district of Ninety-Six (known as “Jews Land”), and began to populate it.[2]The Salvador family was financially ruined by the Lisbon earthquake of 1755 and subsequent failure of the East India Company, retaining their land in South Carolina and little other wealth.[3]Francis Salvador bought 7,000 acres (28 km2), and moved there in 1773, intending to send for his wife, Sarah, and their children as soon as he was able.

[edit] Representative to CongressAfter arriving in Charlestonin December 1773, Salvador at once entered into the American cause, and became close friends with the leaders of the Revolution in the South, including Pinckney, Rutledge, Drayton, Laurens, and Hammond.[4]Salvador was elected to South Carolina’s General Assembly within a year of arriving, the first Jew to hold that office in any of the English colonies in North America.[1]He was just 27, and would hold the post until his death.[5]

Although Jews legally could neither hold office nor vote, no one objected when Salvador was elected, along with his friend and fellow planter Richard Rapley, as the two frontier representatives from Ninety-Six to the provincial congress. He was chosen for important committee assignments: drawing up the declaration of the purpose of the congress to the people; obtaining ammunition; assessing the safety of the frontier, and working on the state constitution.[6]

In 1774, Salvador was chosen to be a delegate to the revolutionary Provincial Congress of the colony, which first met in Charleston in January 1775. The group framed a bill of rights and composed an address to South Carolina’s royal governor setting forth the colonists’ complaints against the Crown. Salvador was appointed to a commission that tried to convince the Toriesin the northern and western parts of the colony to join the American cause.

The second Provincial Congress assembled in November of 1775. Salvador was one of the champions for Independence. He urged his fellow delegates to instruct the colony’s delegation to the Continental Congress to cast their vote for independence. Salvador chaired the ways and means committee of this second Congress, at the same time serving on a select committee authorized to issue bills of credit as payment to members of the militia. He was also made part of a commission established to preserve the peace in the interior parts of South Carolina.[1]

[edit] Fighting in the American RevolutionEarly in 1776 the British had induced the Indians to attack the South Carolina frontier to create a diversion in favor of British operations on the sea-coast; and on July 1, 1776, the Indians began attacking frontier families. Salvador mounted his horse and galloped to Major Williamson, 28 miles (45 km) away, and gave the alarm. Salvador took part in the engagements that followed. On July 31, Major Andrew Williamson captured two white loyalists, who led his 330 men into an ambush prepared by their fellow Tories and Seneca Indians on the Keowee River.[7]Salvador was shot. Falling among the bushes, he was discovered by the Indians and scalped. He died from his wounds, age 29.

Concerning his death, Colonel William Thomson wrote to William Henry Drayton, in a letter dated “Camp, two miles below Keowee, August 4th, 1775”, as follows: “Here, Mr. Salvador received three wounds; and, fell by my side. . . . I desired [Lieutenant Farar], to take care of Mr. Salvador; but, before he could find him in the dark, the enemy unfortunately got his scalp: which, was the only one taken. . . . He died, about half after two o’clock in the morning: forty-five minutes after he received the wounds, sensible to the last. When I came up to him, after dislodging the enemy, and speaking to him, he asked, whether I had beat the enemy? I told him yes. He said he was glad of it, and shook me by the hand – and bade me farewell – and said, he would die in a few minutes.”[8]

A patriot journal, The Rememerance, wrote: “he was universally loved and esteemed.”[9][4]

Salvador probably never learned that the delegation in Philadelphiahad heeded his advice and voted for independence.

In 1950, to celebrate the 200th anniversary of Charleston’s Jewish congregation, the City of Charleston erected a memorial to Francis Salvador, the first Jew to die for the American Revolution.

Born an aristocrat, he became a democrat;
An Englishman, he cast his lot with the Americans;
True to his ancient faith, he gave his life;
For new hopes of human liberty and understanding.[10]


Rabbi Ovadia: Messiah will rule Sephardic-style
Shas spiritual leader speaks of differences between Ashkenazis, Sephardis, rules that each community must follow its own traditions until coming of the Messiah when former will adopt latter’s ways
Kobi Nahshoni
09.08.09, 23:49 / Israel Jewish Scene

He prolifically makes jabs at Ashkenazis and their traditions, but now he is certain – the Messiah will follow Sephardic customs. During his weekly class on Saturday night, Rabbi Ovadia Yosef addressed the halacha for blowing the ram’s horn on the High Holidays, as well as the varying customs between Ashkenazi and Sephardic Jews.

The rabbi emphasized that each person must stick to the customs of his father’s house, but claimed that when the Messiah comes, everyone will follow the Sephardic customs.

The rabbi made these statements in a slightly bemused tone, however, he consistently rules in favor of Sephardic traditions over Ashkenazi traditions when asked to choose between the two. In the past, Rabbi Ovadia ruled that the Sephardic method of religious ruling must be followed in Israel.

The rabbi said, “We cannot determine that we were correct until the Messiah comes and will make us one people. Only the Messiah can do this… When Abraham, Isaac, and Jacob will rise up in the revival of the dead, what will they say? They will start to say they were from Halabim, from Aleppo.” Rabbi Ovadia claimed that the Ashkenazi method of pronunciation will also give way to the Sephardic pronunciation, and the Ashkenazis will “be reformed.”

During the lesson, the rabbi also ruled that a man who sends his childrento a secular school is not eligible to act as a cantor or to blow the ram’s horn in the synagogue during the High Holidays, even if he himself keeps the commandments.

“If he prays three times a day and lays tefillin, so what will happen? …He prays because he is used to praying. His father made him accustomed to praying, and this is why he prays. Otherwise, he wouldn’t pray.”

Rabbi Yosef added that only a fair, honest, and God-fearing man who sends his children to religious schools may fill these positions and act as an advocate for the people of Israel. According to him, if the person who blows the shofar is “not a good person,” God will not receive his prayers and will only hate the entire population because of him


lta-orthodox Jews Insist on Segregation from Sephardi Jews in Classrooms
Forums: Israel, Bigotry, Racism, Religion, Jews
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Reply Sat 19 Jun, 2010 06:35 pm
The Rabbis involved in the formation of the ultra-orthodox sects in the 18th and 19th centuries made no Messianic claims.

However, in 1991, Menachem Mendel Schneerson, a prominent hasidic rabbi who was the seventh and most recent Rebbe (hasidic leader) of the Chabad-Lubavitch, declared to his followers: “I have done everything I can [to bring Moshiach], now I am handing over to you [the mission]; do everything you can to bring Moshiach!” A campaign was then started to usher in the Messianic age through “acts of goodness and kindness,” and some of his followers placed advertisements in the mass media, including many full-page ads in the New York Times, declaring in Rabbi Schneerson’s name that the Moshiach’s arrival was imminent, and urging everyone to prepare for and hasten it by increasing their good deeds.
Among the Chabad Lubavitch movement of Hasidic Judaism, there was a growing messianic fervour in the late 1980s and early 1990s due to the belief that their Rebbe, Menachem Mendel Schneerson was about to reveal himself to be the messiah. Schneerson died in 1994 and some of his followers still believe he will be the messiah and will reveal himself when the time is right. A few years before he died, Rabbi Schneerson accepted a delegation of non Hassidic Rabbis who came to ask him general and specific questions. One of the questions was if he was the Messiah. Rabbi Schneerson vehemently denied the assumption.

Before Schneerson’s death in 1994 a significant body of Chabad Hasidim believed that he was soon to become manifest as the Messiah—an event that would herald the Messianic Age and the construction of the Third Temple. Books and pamphlets were written arguing that the Rabbi was the Messiah.

In Schneersohn’s later years a movement arose believing that it was their mission to convince the world of his messiahship, and that general acceptance of this claim would lead to his revelation. Adherents to this belief were termed Meshichist. After his stroke, followers routinely sang the song “Yechi Adoneinu Moreinu v’Rabbeinu Melech haMoshiach l’olom vo’ed!” (In English: “Long Live our Master, our Teacher, and our Rabbi, King Messiah, for ever and ever!”).

A spectrum of beliefs exists today within the Chabad movement regarding Schneerson and his purported position as the Messiah.While some believe that he died but will return as the messiah, others believe that he is merely “hidden.” Other groups believe that he has God-like powers, while a few negate the idea that he is the messiah entirely. The prevalence of these views within the movement is disputed, though very few will openly say that Schneerson cannot be the Messiah.

The belief that Schneerson is the messiah can be traced to the 1950s; it picked up momentum during the decade preceding Schneerson’s death in 1994, and has continued to develop since his death.The response of the wider Haredi and Modern Orthodox communities to this belief has been antagonistic; the issue remains controversial within the Jewish world.

Some followers believe that he is able to answer their questions from beyond the grave, through a process of bibliomancy using his collected letters. This practice is known as “Igrot Kodesh”, by which answers to questions are derived through consultating the published collections of Schneerson’s letters known as the Igrot Kodesh,

1 Reply


Reply Sat 19 Jun, 2010 07:17 pm
This is probably the major point of contention that brings much popular sentiment against the Haredi community in Israel. Whereas in the USA most of their schools are funded privately and are indeed not associated with the government at all, in Israel there is something called the “Status Quo”, which amounts to a certain amount of state support and sanctioning of the Haredi community. It was a deal brokered with members of Agudath Israel during the foundation of the state — as the population was sharply divided between the secular who were generally Zionists, and the Haredi (though the term did not really exist that much then, since it was not much time before that where it was considered mainstream Judaism in most of the world) community who were generally apathetic if not antagonistic to the Zionist/Nationalist cause..

And the Status Quo is falling apart because both the Secular and Religious (Haredi) community have radicalized.. hence all the protests and the court decisions against them.. 30 years ago something like this in Israel would have passed without much incident.
0 Replies


Reply Sun 20 Jun, 2010 07:01 pm
Cycloptichorn wrote:

Baal wrote:

While there is a bit of racism in the Hassidic/Harerdi-Ashkenaz community, it is far more complicated than that. Hassidic Jews and Sephardic Jews have different customs and rites, and it has nothing to do with ‘racial purity’ as the vehemently anti-religious Israeli press prefers to portray it, and which the international press prefers to sensationalize.

That being said, while that particular Hassidic sect (Slonim) does not have many people of Sephardic origin, there are quite a few others that have a large Sephardic contingent (Breslov and Habad in particular); and again Sephardic in the religious community refers more to a set of customs and rites rather than a specific lineage.. I am not taking sides here, but simply saying that the story is more complicated than it is portrayed.

If the Sephardic Jews would adopt the customs of the Slonim Hassidim, I am certain that the Ashkenaz would have no qualms about having their children in the same classroom.

Why should you have to have the exact same customs, to share a classroom of learning? I don’t buy that for a second. It’s just an excuse for racism, like many we’ve heard here in the states.


In my opinion, if we were all not racist, we would all be happy if a child brought home a fiancee from another race/ethnicity. However, we know many, or most, parents/relatives really prefer a child to bring home a fiancee of the same racial/ethnic background. I believe many are in denial of our inherent racial attitudes, and how deep they run.

So, the world should not stand in judgement of other’s racial attitudes, since as a world amalgam of societies, many are the pot calling the kettle black, so to speak, in my opinion.

Also, some religions do a better job of promulgating non-racist attitudes amongst their adherents, I believe. So, when someone from such a “universal” faith reacts negatively to racism in the world, it might be seen as a form of hubris in the eyes of some folks. In other words, arrogance may masquerade as self-rightousness, perhaps.

2 Replies


Reply Mon 21 Jun, 2010 09:06 am
I remember when a black woman was ordained as a reform rabbi ( at a seminary in Cleveland ) and did an internship ( or externship ) in Israel and complained on coming back to the USA, that she felt descrimated against while in Israel.

She is now the rabbi at a predominately white congregation in the USA.
3 Replies


Reply Mon 21 Jun, 2010 09:15 am
Sexism in the Seminaries:

Non-orthodox seminaries have been granting ordination to women since the 1970s, while orthodox seminaries accept only men as candidates for the rabbinate.

A few orthodox American women have been ordinated following private instruction from an orthodox rabbi. These ordained women, as far as I know , however are not recognized in Israel.
1 Reply


Reply Mon 21 Jun, 2010 09:17 am
Miller wrote:

I remember when a black woman was ordained as a reform rabbi ( at a seminary in Cleveland ) and did an internship ( or externship ) in Israel and complained on coming back to the USA, that she felt descrimated against while in Israel.

URL: http://able2know.org/topic/153163-2

Marriage to Sarah
Another event helped spread Sabbatai’s fame in the Jewish world of the time in the course of his second stay in Cairo. During the Chmielnicki massacres in Poland, a Jewish orphan girl named Sarah, about six years old, was found by Christians and sent to a convent for care. After ten years’, she escaped (reportedly through a miracle), and made her way to Amsterdam. Some years later she went to Livorno where, according to some reports, she led a life of prostitution. She also conceived the notion that she was to become the bride of the Messiah, who was soon to appear.
When the report of Sarah’s adventures reached Cairo, Sabbatai claimed that such a consort had been promised to him in a dream because he, as the Messiah, was bound to fall in love with an unchaste woman.[citation needed] He reportedly sent messengers to Livorno to bring Sarah to him, and they were married at Halabi’s house. Her beauty and eccentricity reportedly helped him gain new followers. Through her a new romantic and licentious element entered Sabbatai’s career. Even the overturning of her past scandalous life was seen by Sabbatai’s followers as additional confirmation of his messiahship, following the biblical story of the prophet Hosea, who had also been commanded to take a “wife of whoredom” as the first symbolic act of his calling.

Sabbatai Zevi, (שַׁבְּתַאי צְבִי Shabbetai Tzvi, other spellings include Sabbatai Ẓevi, Shabbetai Ẓevi, Sabbatai Sevi, and Sabetay Sevi in Turkish), (August 1, 1626 – c. September 17, 1676[1] in Dulcigno (present day Ulcinj), Montenegro) was a Sephardic Rabbi[2] and kabbalistwho claimed to be the long-awaited Jewish Messiah. He was the founder of the Jewish Sabbateanmovement. At the age of forty, he was forced by the Ottoman Sultan Mehmed IV to convert to Islam. Some of his followers also converted to Islam, about 300 families who were known as the Dönmeh (aka Dönme) (converts).[3]

Jewish identity and inter-religious marriages
Despite a 1973 Central Conference of American Rabbis resolution opposing the performance of interfaith weddings by its members, the CCAR does not formally forbid its members from officiating at interreligious marriages. This appears consistent with Reform’s belief in autonomy for members and clergy.[4][5][6]Recent surveys by the Rabbinic Center for Research and Counseling show that 40% of CCAR Reform rabbis now perform some form of intermarriages, though 60% will not officiate at intermarriages at all. This is an important consideration for many Reform Jews, since a number of Reform Jews are intermarried. However, the great majority of Reform rabbis who perform intermarriages will only officiate at weddings where the non-Jewish spouse is undertaking conversion to Judaism, and where both parents agree to maintain a Jewish home and to raise their children with a Jewish identity.
Reform Judaism accepts the child of one Jewish parent (father or mother) as Jewish if the parents raise the child with a Jewish identity. In Reform’s 1983 proclamation, “The Status of Children of Mixed Marriages”, it states that allowing patrilineal Jewish descent is based on Biblical and Rabbinic Judaism, claiming that purely matrilineal Jewish descent was first taught during Talmudic times (Kiddushin 68b). In any event, children with one Jewish parent are considered to be Jewish only if they have been raised in that identity. Since the concept of inclusion is vital to the Reform movement, Reform rabbis encourage participation of Gentiles while at the same time actively pursuing the conversion process. Conversion of non-Jews to Reform Judaism is therefore higher than in other Jewish denominations, where the practice is either discouraged or essentially non-existent.
The Reform movement fully accepts gay and lesbian members. Some Reform clergy perform wedding or commitment ceremonies for Jewish gay and lesbian couples when allowed by law in that jurisdiction.
[edit] View of Zionism
In the 19th century and the first half of the 20th century, Reform Judaism rejected the idea that Jews would re-create a Jewish state in their ancestral homeland. They rejected the idea that there would be a messiah, and that the Temple in Jerusalem would be rebuilt, or that one day animal sacrifices would be re-established in a rebuilt Temple, in accord with a traditional, literal interpretation of the Hebrew Bible.
Reform Judaism rejected the classical rabbinic teaching that the Jews were in exile (galut). Instead, they suggested that dispersion of Jews among the nations was a necessary experience in the realization and execution of the people’s duty. Instead, the people Israel was viewed as the Messianic people, appointed to spread by its fortitude and loyalty the monotheistic truth and morality over all the earth, to be an example of rectitude to all others. For Reform Jews, all forms of Jewish law and custom were seen as bound up with the national political conception of Israel’s destiny, and thus they were dispensable.
Reform Jews ceased to declare Jews to be in exile; the modern Jews in United States or Europe had no cause to feel that the countries in which they lived were “a strange land.” Many Reform Jews went so far as to agree that prayers for the resumption of a Jewish homeland were incompatible with desiring to be a citizen of a nation. Thus, the Reformers implied that for a German, French, or American Jew to pray from the original siddur was tantamount to dual loyalty, if not outright treason. In the U.S., Reform intellectuals argued that their commitment to the principles of equal rights and the separation of religion and state precluded them from supporting the late nineteenth century Jewish nationalist concepts embodied in Zionism, but this did not affect their continuing support for the betterment of world Jewry in general.

Rosamond Press

The day before the special election in New York I went out on a limb and posted on this blog a prophecy that I made three years ago that told why God will choose Barack Obama as the next President of United States.

In my post ‘Scottish Rite and the Sephardic Jews, I talk about the evils of dual citizenship as practiced by Orhtodox Jews, and their allies Zionist Christians. In OUR time of National Crisis, Zionist Jews and Zionist evangelicals have formed a political alliance order to create a unreal religious kingdom, in Israel and the United States. These nuts have the backing of Big Bank and Business who have gone on strike against the Obama Administrations and the eighty million Democrats who voted for him, they refusing to create jobs by withholding their vast fortune until the Zionists come into power.

Here is a New York Times article…

View original post 1,239 more words

About Royal Rosamond Press

I am an artist, a writer, and a theologian.
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