Warning: puke bags may be required for viewing the following.

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The CMJ is the modern name of the London Society for Promoting Christianity Amongst the Jews (LSPCAJ).

It got started in 1809, in London, headed up by a converted German Jew who I suspect had connections with the Frankist network, originally called ‘Joseph Levi’, who became ‘Joseph Christian Samuel Frey‘.

FREY = FREI = FREE, to show he was now ‘free’ of the Torah’s yoke, by becoming a xtian.

(BTW, he left the organisation in disgrace around 7 years later, having been caught, repeatedly, in brothels and having affairs with some of the converted wives of his small band of converted Jews… So, he left the UK under a cloud, and then set up shop again with another missionary in the good ol’ USA.)

The LSPCAJ set up missionary centres all over the world – but especially, here in Israel.

And especially, here in Jerusalem.

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They were especially successful with their ‘medical missionaries’, and the missionary hospitals they set up in Israel.

And here’s the bit you probably didn’t know before now:

Many people from choshuveh families, particular the families connected with the GRA’s Perushim, became evangelical xtians.

And then in turn, became ‘Jewish missionaries’ working for the LSPCAJ.

I am inching closer to figuring this out, but when I say stuff like ‘the evangelical xtians set up the modern State as a xtian concern’ – I mean that literally.

And the people they got to front the project on the Jewish side of the equation were not always as Jewish as they looked.

Apparently, there were / are many ‘secret believers in Yoshki’ all over the State of Israel.

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I am currently reading through a huge amount of material about some of these ‘Jewish missionaries’.

They include a grandson of the Vilna Gaon, one JACOB ELIAS NEUMAN:

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He moved to London, converted and married a financially comfortable non-Jew who was quite a bit older than him.

I found out about him from an old book called: Memories of Gospel Triumphs Among the Jews During the Victorian Era.

He’s a real person, because I found his naturalisation papers in the UK archives.

The piece on him in that old book begins like this:

Jacob Elias Neuman is the grandson of the most eminent Rabbi of the eighteenth century; one so distinguished, that he is universally known and spoken of in Jewish circles as “the great Elias.”

The missionary Elias Neuman was named for his grandpa, the Vilna Gaon, and born in Neustadt on the 9th of July. He moved to the UK in 1845, converted and was baptised on May 12th, 1847, and then became a missionary ‘preaching to the Jews’ of Russia, where he’d been born. For a few years.

By 1854, he’d had enough of preaching to Jews in Russia, and wrote a letter asking his British xtian patrons to help him make a living by privately tutoring kids back in the UK, instead.

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Now, I would LOVE to tell you exactly how JE NEUMAN, the missionary, descends from the Vilna Gaon.

But as you might expect – he’s been totally scrubbed out of the Gaon’s family tree, and now, finally, we are starting to understand more of why so many of the family trees of our ‘great leaders’ have been so thoroughly obscured, distorted and tampered with.

To cut the very long story very short, a whole bunch of our ‘great leaders’ have converted Jews in their family trees, and not just any old converted Jews, literally Jewish missionaries.

And not only any old ‘Jewish missionaries’, Jewish missionaries working for the Brits, with a particular eye on…. Eretz Yisrael.

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I am just getting started on this whole, sordid tale.

This is enough to get you thinking for yourself, and poking around yourself, a little, to start making more of your connections yourselves, between so many of our ‘great leaders’ – particularly amongst the GRA’s perushim, and the Alter Rebbe of Chabad’s family – and converted Jewish missionaries who were literally employed by British missionaries with tight links to the British government, to subvert the Jews from within.

Oh, and to ‘restore the Jews’ to Eretz Yisrael, so Britain could have a captive population to protect it’s new asset, the Suez Canal.

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Let’s end with this, that I found on the ICW website HERE:

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Evangelical xtians are not the ‘good guys’ in this story.

Anything but.

What Kirk is saying here, is exactly the same thing the so-called ‘philosemitic evangelical missionaries’ of 200 years ago were saying.

Exactly the same thing.

The plan has always been to weaken ‘rabbinical Judaism’ anyway they can, including supporting the Jewish reform movement, so the lost and rootless Jews become much easier pickings for the missionaries.

Bottom line.

And here in Israel, that plan has been going great guns since before the founding of the State, and is now heading towards its denouement.

It’s hard to know who our friends are these days, but nevertheless, you still need to know thine enemy.

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UPDATE:

Trying to track down JACOB ELIAS NEUMAN from NEUSTADT, I got to ELIYAHU RAGOLER from NEUSTADT.

Go HERE, to the Avotaynu pages for ‘Eliyahu’s branches’.

Screenshot:

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‘Moshe of Podzelva’ is meant to be a brother of the Vilna Gaon.

Eliyahu Kremer, and the ‘NEEMAN’ family, are possible alter-egos for our xtian missionary, JE NEUMAN.

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Another interesting possibility in the Gaon’s family tree is this guy:

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ELIYAHU RAGOLER, son of the Gaon’s brother AVRAHAM RAGOLER, from NEUSTADT, and directly connecting us up with the R CHAIM of VOLOZHIN, via his wife (who was also a close family member of the GRA), GITA.

The family tree for ‘ELIYAHU RAGOLER’ has been a massive mess for a long time….

It would not surprise me at all, if it was done deliberately to rub-out traces of a prominent missionary descendant actively working for British evangelicals, in Russia, to try and convert Jews.

(Exactly the same as Moshe, the son of the Alter Rebbe of Chabad was doing, at exactly the same time….)

Funny, that.

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UPDATE 2:

I found a cached version of one of ELIYAHU RAGOLER’S works on the Virtual Judaica site, that says this:

Detailed Description:   

Only edition of this three-part work by R. Elijah ben Jacob Ragoler. Yad Eliyahu is comprised of 1) Pesakim, responsa on all four parts of the Shulhan Arukh; 2) Kelalim, an alphabetical index of Talmudical subjects; and 3) Ketavim, novellae on the Talmud, also in alphabetical order. Yad Eliyahu was brought to press by R. Ragoler’s son-in-law R. David Levitin half a century after the author’s death.

R. Elijah ben Jacob Ragoler (1794-1849) was a Russian rabbi and kabbalist. He was born at Neustadt Sugind, government of Kovno, and died at Kalisz. He was a descendant of R. Mordecai Jaffe through R. Zevi Hirsch Ashkenazi (Hakam Zevi). After R. Ragoler’s boyhood had passed he studied the Talmudalone; and as he had never attended any yeshiva, his mind was free from casuistry (“pilpul”). He clung to the literal interpretation of the Talmud, preferring the commentary of Rashi, and often endeavored to understand the Talmudic text without the aid of any commentary whatever. Besides Talmudic literature, R. Ragoler devoted himself to the study of the Bible and Hebrew grammar, and, in addition, of Latin and German. At the age of twenty-one he turned his attention to the Cabala, and, after he had studied alone for some time, he went to Volozhin with the intention of continuing his investigations under R. Hayyim Volozhiner. He, however, remained only a short time at this place; and when he returned to his native town he was forced, by a reverse in his father’s fortune, to accept a rabbinical office.

R. Ragoler was called to the rabbinate of Shat, government of Kovno, and in 1821 to that of Eiragola, in the same government, commonly known to the Jews as Ragola, whence his name, R. Elijah Ragoler. He remained in this place three years and then (1824) became rabbi of Viliampol-Slobodka, a suburb of Kovno. There he lectured on Talmud before a great number of students; and most of his pupils became rabbis. In the beginning of 1840 R. Ragoler was called to the rabbinate of Kalisz, where he officiated until his death. Although Kalisz was a larger town, his occupancy of the rabbinate brought him little satisfaction, so much did he miss his former pupils. R. Ragoler was one of those enlightened rabbis who, in defending Orthodox Judaism against its adversaries, carried on the struggle with moderation. In 1844, when the Reform rabbis, under the leadership of Abraham Geiger, assembled at Brunswick for a conference, R. Ragoler was invited by R. Zevi Hirsch Lehren of Amsterdam to join the Orthodox rabbis in their protest. He accordingly, in a letter to Lehren, argued against the tenets of Reform rabbinism, but at the same time insisted upon the avoidance of violence and particularly of insulting words. He contended that it was not worth while to bring on a quarrel so long as his party was without particulars of the conference. Besides, he declared, insulting the Reform rabbis would only enrage them the more without profiting Orthodoxy.

He contented himself with indicating the means of preventing the mass of the Jews from “falling into the net of Reform.” Although, as stated above, R. Ragoler studied Kabbalah, he did so only from a scientific point of view; he objected to its practice, detesting the writing and use of “kemi’ot”. The chief points of his method of study are: (1) never to tire one’s mind with commentaries on Rashi; (2) after having studied a section of the Pentateuch, to study the Talmudic passages in connection with such section; (3) to teach children first the Pentateuch, then the Prophets and Hagiographa, and then, when their minds are ripe enough, the Talmud. In delivering his decisions he followed the Law strictly; he thus abolished many old customs which he considered to be contradictory thereto. His ordinances (“takkanot”), the observance of which he strongly recommended, are very characteristic, e.g., that women in particular should not go to the river on Rosh ha-Shanah for the recitation of the “Tashlik” (he held that it would be well to abolish this custom altogether); that one should not recite the “kiddush ha-lebanah” under the open sky, nor on Yom Kippur and the Sabbaths following the Passover feast the piyyuṭim which occur before Shema.

 

Hebrew Description:

…מאת … מרן אליהו נ”ע, שהיה אב”ד … קאליש … המכונה בשם רבי אליהו ראגאלער, בן … ר’ יעקב זצ”ל, מק”ק עיר חדש סוגינדט … נסדר והוכן לדפוס תחת השגחת … ר’ יהונתן עליאשבערג זצ”ל הגאב”ד דק”ק וואלקאוויסק, בהשתדלות … ר’ דובער הלוי לעוויטין נ”י מפראפאיסק פלך מאהילוב חתן … המחבר. והובא לדפוס על ידי, אליעזר בריל … חתן … מו”ה יהושע [רבינוביץ] זצוקלל”ה הגאב”ד דק”ק ניעשוויעז בן … המחבר. חלק א-ב. שנת ר’ב’י’ א’ל’י’ה’ו’ ב’ר’ב’י’ י’ע’ק’ב’

העתיק את הספר מכתב-היד, סדרו והוסיף הערות בשולי הדפים ר’ מרדכי סלוצקי מסוויסלאץ. חלק א: חלק הפסקים, כולל מאה ועשרים תשובות הלכה למעשה וחקירות וספיקות לדייא … ונלוה בסופו גם ספר הכללים בעניני הש”ס עפ”י א”ב. [2] דף, 150; 14, [1] עמ’. בראש הספר הקדמת ר’ אליעזר בריל וצוואת המחבר. חלק ב: חלק הכתבים, חדושים בסוגיות הש”ס ע”פ סדר א”ב. 171, [1] עמ’.