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In 1995, a fine text on the principles of combating terrorist groups was published, entitled Fighting Terrorism. Not a perfect work, mind you. The author was reticent to get at the politically incorrect root of Islam, and frequently used such parve phrases like “militant Islam”; but despite certain faults, the book was excellent. It was such a sound read that, after 9/11, they came out with a revised edition with a new introduction.

The author was a bonafide expert on the subject, having served in the Israeli special forces as a soldier, authored a previous work on combating terror, and had the distinction of being one of the founders of an anti-terror institute. The following statement from Fighting Terrorism addresses Israel’s withdrawal from Gaza in 1994, and subsequent arming of the PLO:

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“If one needs a textbook case on how not to fight terrorism, Gaza is it. For if hitherto Israel had shown the world how terrorism could be fought, now it showed how terrorism could be facilitated. From 1993 on, the Israeli government committed many of the same mistakes that a state could commit in the war against terror. It’s most fundamental mistake, of course, was to capitulate to the terrorists’ political demands.” (Page 110) 

Clearly written by a man who understands the mindset of terrorists. Who wrote this wonderful text? Prime Minister Benjamin Netanyahu. Therein lies the problem.

I don’t like to bash Netanyahu. I attack his policies, not the man. Bibi is not like Obama who deserves all the defamation that we send his way. Obama is a reprehensible anti-semite. I don’t doubt for a moment Bibi’scommittment to the Jewish people and Israel. Certainly, there is much to respect from his early career. But that is where it ends. Love and commitment are insufficient when the dagger is at our throat. (And with ISIS on the horizon, it will be the Arabian scimitar!) Certainly not while occupying the office of the Prime Minister of Israel, whose primary responsibility is to protect Israel.

Netanyahu fought the PLO as an elite soldier, and lost his legendary older brother Yonatan (May G-d avenge his blood!) to the PLO, while acting as commander during Operation Entebbe in 1976. Netanyahu understands terrorism.He knows all about Hamas and their intentions. So giving them a breath of life is insane. Agreeing to any ceasefire, real or otherwise, is ridiculous. You destroy Nazis today so that you won’t have to fight them tommorow. It’s not like Israel doesn’t have a mess on her hands anyway. We have to start taking these terror networks out today, one by one, because things will get worse.

Netanyahu’s Blunder

Since taking office (the first time around) Netanyahu rejected the philosophical principles of his beloved Likud, and abrogated virtually every one of the “don’ts” one must avoid when combating terror. These sensible, obvious, “don’ts” resonate throughout his written work, and most of his public discourses (when not in office):

Several Examples From Bibi’s “Don’t List”

  • Don’t defer the mission of combattingterrorism to some other group. Certainly not to some other terrorist group!
  • Don’t release jailed terrorists who inevitably return to murder and terrorise Jews.
  • Don’t prevent the security forces from destroying terrorists, by restricting their ability to deal harsh blows.
  • Don’t arm terrorists!

Throughout his tenure as Prime Minister, Bibi has repeatedly abrogated every one of his rules. 

In 1996, Netanyahu became Prime Minister for his first term.Instead of ending the illegal, treasonous Oslo Accords, he shook Yaser Arafat’s hand and handed the holy city of Hebron to the PLO. Netanyahu knew it to be national suicide. He has consistently noted in his written works that Arafat was the epitomy of evil, and that the Oslo Accords were part of the PLO’s stated phased plan to destroy Israel.

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Donny Fuchs made aliyah in 2006 from Long Island to the Negev, where he resides with his family. He has a keen passion for the flora and fauna of Israel and enjoys hiking the Negev desert. His religious perspective is deeply grounded in the Rambam's rational approach to Judaism.

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