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May 25, 2016 / 17 Iyar, 5776

Posts Tagged ‘true’

The Meaning of True Independence

Thursday, May 12th, 2016

{Originally posted to the Colonel’s website, Colonel Richard Kemp}

“What kind of talk is this, ‘punishing Israel?’ Are we a vassal state of yours? Are we a banana republic? Are we 14-year-olds who, if we misbehave, get our wrists slapped? Let me tell you whom this Cabinet comprises. It is composed of people whose lives were marked by resistance, fighting and suffering.”

These were the words of Prime Minister Menachem Begin delivered to the U.S. President Ronald Reagan in December 1981. Begin, one of the greatest leaders and fighters of our times, knew the meaning of true independence.

He knew that it was not about firecrackers, dancing in the streets or lighting flames. It was about standing up for yourself and submitting to no man. Declaring to the world, “this is where we stand.”

Israel’s independence was bought at a high price in Jewish blood, fighting first against the might of the British Empire and then against five powerful Arab armies which sought its destruction.

For 68 years Israelis have fought again and again to defend their independence against enemies who would subjugate their country. No other nation has struggled so long and so hard, surrounded by such unyielding hostility.

But in making their stand, Israelis have never had to stand alone. From the beginning, Jews from the U.K., the U.S., Europe, Australia, South Africa and around the world rallied to the fight for independence under the glorious banner of the Mahal. Among them were non-Jews, including a Christian soldier from my own regiment.

In the years since, and even today, the courage of their young successors, the “lone soldiers”’ of the diaspora, travelling thousands of miles from the safety of their homes to stand and fight here to preserve Israel’s independence, inspires awe and humility. As Begin said: “This is the land of their forefathers, and they have a right and a duty to support it.”

Israel’s independence has a strength that cannot be known by those who have not had to struggle for their freedom. What is the meaning of this independence?

It means that Israel’s right to exist is not to be sanctioned by the peoples of the Middle East or by the leaders of the Western world. It is to be determined only by the Jewish people who, down the millennia, have fought, suffered and died for that inalienable right.

It means that Israel is not to have its borders imposed by international bodies or by foreign states, no matter how powerful they might be. It means that Israelis are not to be dictated to about where they can and cannot settle in their land. It means that Israel is not to be told how it may or may not defend the lives of its people under the sovereign independence of the law. It means that Israel is not to be lectured or scolded about human rights by those that have no glimmer of understanding of what human rights truly are.

The civilized world has an obligation to respect this independence just as it respects the independence of other free, democratic nations.

Israel has shown mankind how a besieged nation — against all odds — can survive and flourish, decide its own destiny and unwaveringly retain its honour, its decency, its dignity, its integrity and its compassion. It was not for nothing that British Premier Winston Churchill described the Jewish people as “beyond any question, the most formidable and most remarkable race which has appeared in the world.”

Today not just Israel but the whole of civilization should celebrate the independence of the nation that continues to shine a beacon light onto that world.

Colonel Richard Kemp

The Execution of a True Palestinian Hero

Tuesday, May 10th, 2016

Shuafat is one of the tragedies of Jerusalem. Jerusalem ambulances, garbage trucks and fire trucks cannot enter the neighborhood without being stoned. Much of it is officially an UNRWA camp where services are supposed to be provided by that organization, but UNRWA all but ignores it as well. As a result, Shuafat is a crime-ridden, drug-infested, dangerous place with open sewers, huge piles of trash and little hope. While most of it is in the Jerusalem municipal boundary, it lies outside the separation barrier – it is a failure of Zionism as well that the Israeli authorities, after many years, simply gave up on trying to control this part of Jerusalem.

Into this vacuum stepped a young man, Baha Nababta.

By all accounts, Nababta worked tirelessly to help the residents of his neighborhood. He founded a number of social institutions in Shuafat to help troubled youth. Nababta was also the head of a local, volunteer fire department that worked with tools as crude as hammers to rescue people from burning houses. He created an emergency response team with over 50 volunteers to respond to all kinds of local emergencies from snowstorms to a team of motorcyclists who could protect Israeli emergency teams who must enter the camp. He helped pave roads, get rid of garbage – essentially every service taken for granted by residents of every other urban area

Nababta was not shy about asking for help from Jerusalem authorities or from liberal Israeli organizations, asking for basic medical and firefighting equipment. His local groups received training from Jerusalem municipal firefighters and from Jerusalem medics, and from all accounts they were happy to help. His main contact on the Israeli side was Dr. Meir Margalit, a Jewish member of the far left Meretz party.

This is probably the reason he is no longer alive.

Haaretz reported last week:

Baha Nababta, a well-known social activist in the Shoafat refugee camp in northern Jerusalem, was shot to death on Monday by an unknown assailant.

The murder occurred at about 11:30 P.M. on Monday, while Nababta stood with a large group of local residents near the paving work they had initiated. Witnesses said an unknown person riding a motorbike was looking for Nababta, and when he found him he shot 10 bullets at Nababta, seven of which hit him. Nababta was rushed to hospital but died a short time later.

Camp residents said on Tuesday that they did not know who the murderer was, but thought the murder was connected to his social activism.

We don’t know who executed Baha Nababta but it seems likely that Palestinians who are against “normalization” were behind the murder.

This is the one week anniversary of the murder. The story was covered, barely, in Israeli newspapers (Jerusalem Post buried it on page 10, for example.)

Palestinian media ignored the story completely. Outside of social media I couldn’t find one news story about this murder of a prominent social worker.

His death did not receive the headlines of those who are killed while trying to murder Jews. Nababta did not have a huge funeral. His Facebook page – which was quite active – does not have one person expressing condolences after his death.

I’m sure I wouldn’t have agreed with Baha Nababta’s politics, but he deserved a huge amount of respect for actually working to help his people instead of choosing to spend his life complaining and protesting. His work was heroic and his death is a tragedy by any measure for Arabs and Jews alike.

But perhaps the bigger tragedy is that his murder has been so roundly ignored by his own people.

The Palestinian leadership and media do not want to publicize anything that cannot be blamed on Israel, because their entire existence is based on “resistance,” not on doing anything positive for their people. Nababta was guilty of the cardinal crime of “normalization” with Jews who wanted to help him and his fellow Arabs, and to Palestinians, that is unforgivable – and his murder is understandable if embarrassing to mention.

The execution of Baha Nababta, and the silence about his murder from not only Palestinians but from so-called pro-Palestinian activists, sends a message to all Arabs that working even with left-wing Jews is an unforgivable crime.

A person who should be hailed as an example to all Palestinians has been relegated to one of the many piles of garbage that he worked hard to eradicate.

Peace is impossible with a society that treats a true hero like Baha Nababta as a villain.

Elder of Ziyon

The Walter Bingham File – What is the True Status of Jerusalem? [audio]

Monday, May 9th, 2016

Walter talks about the status of Jerusalem and you will want to hear this show!

The Walter Bingham File 08May2016 – PODCAST

Israel News Talk Radio

The True Definition Of Freedom

Thursday, April 28th, 2016

And I came down to save them from the hand of Egypt and to bring them forth from that land unto a good and wide land, a land flowing with milk an honey” – Exodus 3:8

 

This is how God addressed Himself to Moshe when promising to redeem the Jews from Egyptian bondage. This promise heralded their soon-to-be-achieved freedom.

Freedom is the most lauded ideal of a democratic society. We march for it, fight for it, and often die for it. Unfortunately, in seeking liberty, many try to throw off the “yoke” of a spiritually guided life. To them, religion, with all its rules and regulations, is an uncomfortable burden, incongruous with modern society. So freedom is defined as “doing as we please,” in tandem with liberty from the demands of a religious life.

The Torah’s definition of freedom affects the three realms that constitute human life: the realm of the soul, the realm of the body, and the realm of the surrounding world in which the individual lives.

The enslavement of the Jews in Egypt and their subsequent liberation operated in these three realms. First, there was spiritual enslavement in and to a country with the lowest level of moral depravity. Egyptian civilization was based of the forces of nature and natural phenomena, especially the Nile River. It hardly ever rains in Egypt, but human ingenuity developed an elaborate irrigation system that turned Egypt into a flourishing garden surrounded by deserts. This brought about a profusely idolatrous culture, characterized by the deification of the forces of nature and the powers of man, who was able to utilize these forces.

Second, there was the extreme physical slavery of hard labor. And third, there was the complete deprivation of the share of material possessions to which humans are entitled.

Likewise the liberation involves all three realms, and in the fullest measure.

First and foremost, spiritual liberation. The Jews were commanded to take lambs held sacred by the Egyptians and sacrifice them – a public demonstration of the utter worthlessness of the Egyptian cult. It was not enough to deny Egyptian idolatry in the recesses of one’s heart; one was called on to do so openly and without fear.

Second, complete physical liberation by marching out of Egypt with a “raised hand” amidst song and jubilation.

Third, regarding material possessions, the Torah relates that the Jews went forth “with great wealth.”

Harmonious and total freedom cannot be achieved through a way of life whereby the soul is subordinated to the body and both body and soul are subjugated to the material world. The superior cannot serve the inferior and be content doing so. The highest aspect of human life, the soul, will never acquiesce in subservience to the body.

True freedom can be achieved only by freeing the body from its animalistic tendencies and liberating it to serve its Creator.

As was true in ancient Egypt, many today worship the supremacy of man and his astounding accomplishments and find no place for God in this age of science. The Torah reminds us that we must “withdraw” and reject the idolatry of the land – in whatever form it expresses itself. We must recognize God’s control of the universe and human

Rabbi Yeheskel Lebovic

Go East

Tuesday, September 24th, 2013

The anniversary of the Yom Kipur War always reminds one of Israeli fallibility, arrogance, and overconfidence, yet at the same time of its capacity to defy the odds and come back from the brink. It was another example of our bringing disaster upon ourselves and then fighting back to survive. After all, that is what the name “Israel” means in the Bible: “to struggle with man and God and survive”.

If I were to listen to the voices, Jewish and non-Jewish, that I hear in such examples as The New York Times, in The New York Review of Books, the intellectual and leftwing talking heads of Europe and the USA, or indeed popular left wing opinion, I would have a depressing sense of impending catastrophe. This week Peter Beinart, in The New York Review of Books, tells us that we Jews neither know, nor understand, nor feel the suffering of the Palestinians, whether under Hamas or the PLO. Ian S. Lustick goes on at length in a one-sided peroration typical of The New York Times that the lays the blame on Israel for making the Two State Solution irrelevant. They are not entirely wrong. But I tell you I am bloody fed up with people lumping all Israelis, all Jews together in their simplistic apportioning of blame, seeing things in black and white rather than in greys. Palestinians are good victims. Israelis are bad oppressors. In fact, both are both. That’s what humans are, a mixture of good and bad.

Some Israelis, some Jews are indeed intolerable racists. It is as true as is the fact that in South Africa under Apartheid there were Jews who acquiesced, who remained silent and failed their moral duty. But it is equally true that many Jews fought long and hard and at great cost to themselves, to oppose Apartheid and to promote freedom for the black population. That the ANC finally triumphed has not replaced immorality with morality, discrimination with equality. Sadly, too often those who suffer respond not by continuing the drive towards greater freedom but by grabbing all they can for themselves. This is the usual consequence of most struggles for freedom. Similarly, in Zimbabwe the relatively benign but overtly racial regime of Ian Smith was replaced by the much more evil and murderous regime of black Mugabe. Good fighters for freedom turn into very bad governors of countries. But that is the price of the struggle. And politics is dirty and messy everywhere.

The role of government is to protect its citizens and the vision of its founders. Israel was created as a state with a Jewish heritage, just as much as Muslim states were established to preserve and propagate Muslim heritage. Most of us would like to see both as tolerant and democratic societies. Israel is imperfect indeed, but it is our homeland. If we care for it we should fight to protect it and to improve it, not to undermine it. We should focus just as much on those who are working hard on reconciliation, on doing good, not just on the bad, on Syrians treated in Israeli hospitals, on Israel providing for Gaza what Egypt is not. But don’t expect this from the anti-Israel amen chorus.

So how are we expected to relate to a dysfunctional Middle East that is constantly stirred up against us by a distorted Western mentality? Surely not by capitulating to its mental diseases. I suggest we try to ignore its pathologies as best we can. But I must stress, I do not advocate cutting ourselves off from the Muslim world. The Middle East is not the only Muslim location. I do not think the divide between Judaism and Islam is either inevitable or healthy. We have far more in common with each other than we do with Western religions. To both of us, religion is not a series of theological propositions but a way of life. However if we want to heal the breach we must look further east.

It always surprises Jews to learn that the Muslims of the Far East, from India to Indonesia, from Cambodia to China, see the Arab jihadis of the Middle East in much the same way that non-Orthodox Jews view Charedim. They regard the Salafists and the Wahhabis as over the top extremists. It’s true in both cases that guilt often leads them to support the pious at arm’s length. The Far East also has its extreme and violent Islamic movements and terrorists, but the general mood of Islam is far more benign the further you get from the Middle East. It is more tolerant, less anti-West, and less fixated on blaming everyone else, especially the Jews, for their own ills. Yes, you can quote me that nasty former Malayan premier Mahathir bin Mohamad, who blamed the Jews for everything. But, thank goodness, he was not typical. I believe Israel should reduce its links with Europe with is ghastly legacy and history. It should be cultivating relations and economic involvements with India, China, Korea, and other emerging powers out in the Far East.

Daniel Goldhagen, the controversial and outspoken American historian who wrote Hitler’s Willing Executioners: Ordinary Germans and the Holocaust, has stirred things up with his latest book about Western anti-Semitism, The Devil That Never Dies: The Rise and Threat of Global Antisemitism. Anthony Julius wrote a dismissive review in the Wall Street Journal accusing Goldhagen of sloppy research and unreliable statistics, even if he agrees with the core of his thesis. But even if Goldhagen exaggerates when he says 200 million Europeans compare Israelis to Nazis, let us reduce it by half. The fact is that huge swathes of opinion in Europe and the USA are venomously opposed to Israel’s existence on principle. So who is Israel to rely on? We knew Europe would never go to war to defend the Jews. Now we have seen all too clearly that the USA cannot be relied upon to fight. It is war weary. Israel must defend it itself as best it can, both socially and militarily. It is time to look for friends elsewhere.

In addition, I believe Judaism has more in common with and is more appreciated by the religion and mysticism of the East than of the West. The West is fixated on pain, suffering, guilt, and negativity. The East has much more positive religious energy. We have been identified with the Western religious tradition for too long. We have adopted too much of this guilt and pain. We could well redress the balance. It is time to think about a new alliance, a new love affair, with the Far East for Israel and Jews in general. I only hope our present leaders, secular and religious, will not be as myopic as those of the past.

Jeremy Rosen

Testing And Prophecy

Wednesday, August 7th, 2013

How did our ancestors distinguish a true prophet from a false one?

Unlike kings or priests, prophets did not derive authority from formal office. Their authority lay in their personality, their ability to give voice to the word of God, their self-evident inspiration. But precisely because a prophet has privileged access to the word others cannot hear, the visions others cannot see, the real possibility existed of false prophets – like those of Baal in the days of King Ahab.

What was there to prevent a fraudulent, or even a sincere but mistaken, figure, able to perform signs and wonders and move the people by the power of his words, from taking the nation in a wrong direction, misleading others and perhaps even himself?

Moses addresses this concern in our sedra:

“You may say to yourselves, ‘How can we know when a message has not been spoken by the Lord?’ If what a prophet proclaims in the name of the Lord does not take place or come true, that is a message the Lord has not spoken. That prophet has spoken presumptuously. Do not be afraid of him.”

On the face of it, the test is simple: if what the prophet predicts comes to pass, he is a true prophet; if not, not. Clearly, though, it was not that simple.

The classic case is the Book of Jonah. Jonah is commanded by God to warn the people of Nineveh that their wickedness is about to bring disaster on them. Jonah attempts to flee, but fails – the famous story of the sea, the storm, and the “great fish.” Eventually he goes to Nineveh and utters the words God has commanded him to say – “Forty more days and Nineveh will be destroyed” – the people repent and the city is spared. Jonah, however, is deeply dissatisfied:

But Jonah was greatly displeased and became angry. He prayed to the Lord, “O Lord, is this not what I said when I was still at home? That is why I was so quick to flee to Tarshish. I knew that you are a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity. Now, O Lord, take away my life, for it is better for me to die than to live” (Jonah 4:1-3).

Jonah’s complaint can be understood in two ways. First, he was distressed that God had forgiven the people. They were, after all, wicked. They deserved to be punished. Why then did a mere change of heart release them from the punishment that was their due?

Second, he had been made to look a fool. He had told them that in 40 days the city would be destroyed. It was not. God’s mercy made nonsense of his prediction.

Jonah is wrong to be displeased: that much is clear. God says, in the rhetorical question with which the book concludes: “Should I not be concerned about that great city?” Should I not be merciful? Should I not forgive?

But what then becomes of the criterion Moses lays down for distinguishing between a true and false prophet: “If what a prophet proclaims in the name of the Lord does not take place or come true, that is a message the Lord has not spoken”? Jonah had proclaimed that the city would be destroyed in 40 days. It wasn’t; yet the proclamation was true. He really did speak the word of God. How can this be so?

The answer is given in the book of Jeremiah. Jeremiah had been prophesying national disaster. The people had drifted from their religious vocation, and the result would be defeat and exile. It was a difficult and demoralizing message for people to hear. A false prophet arose, Hananiah son of Azzur, preaching the opposite. Babylon, Israel’s enemy, would soon be defeated. Within two years the crisis would be over. Jeremiah knew that it was not so, and that Hananiah was telling the people what they wanted to hear, not what they needed to hear. He addressed the assembled people:

He said, “Amen! May the Lord do so! May the Lord fulfill the words you have prophesied by bringing the articles of the Lord’s house and all the exiles back to this place from Babylon. Nevertheless, listen to what I have to say in your hearing and in the hearing of all the people: From early times the prophets who preceded you and me have prophesied war, disaster, and plague against many countries and great kingdoms. But the prophet who prophesies peace will be recognized as one truly sent by the Lord only if his prediction comes true.”

Jeremiah makes a fundamental distinction between good news and bad. It is easy to prophesy disaster. If the prophecy comes true, then you have spoken the truth. If it does not, then you can say: God relented and forgave. A negative prophecy cannot be refuted – but a positive one can. If the good foreseen comes to pass, then the prophecy is true. If it does not, then you cannot say, “God changed His mind” because God does not retract from a promise He has made of good, or peace, or return.

It is therefore only when the prophet offers a positive vision that he can be tested. That is why Jonah was wrong to believe he had failed when his negative prophecy – the destruction of Nineveh – failed to come true. This is how Maimonides puts it:

“As to calamities predicted by a prophet, if, for example, he foretells the death of a certain individual or declares that in particular year there will be famine or war and so forth, the non-fulfillment of his forecast does not disprove his prophetic character. We are not to say, ‘See, he spoke and his prediction has not come to pass.’ For God is long-suffering and abounding in kindness and repents of evil. It may also be that those who were threatened repented and were therefore forgiven, as happened to the men of Nineveh. Possibly too, the execution of the sentence is only deferred, as in the case of Hezekiah.

“But if the prophet, in the name of God, assures good fortune, declaring that a particular event would come to pass, and the benefit promised has not been realized, he is unquestionably a false prophet, for no blessing decreed by the Almighty, even if promised conditionally, is ever revoked … Hence we learn that only when he predicts good fortune can the prophet be tested (Yesodei ha-Torah 10:4).

Fundamental conclusions follow from this. A prophet is not an oracle: a prophecy is not a prediction. Precisely because Judaism believes in free will, the human future can never be unfailingly predicted. People are capable of change. God forgives. As we say in our prayers on the High Holy Days: “Prayer, penitence, and charity avert the evil decree.”

There is no decree that cannot be revoked. A prophet does not foretell. He warns. A prophet does not speak to predict future catastrophe but rather to avert it. If a prediction comes true it has succeeded. If a prophecy comes true it has failed.

The second consequence is no less far-reaching. The real test of prophecy is not bad news but good. Calamity, catastrophe, disaster prove nothing. Anyone can foretell these things without risking his reputation or authority. It is only by the realization of a positive vision that prophecy is put to the test.

So it was with Israel’s prophets. They were realists, not optimists. They warned of the dangers that lay ahead. But they were also, without exception, agents of hope. They could see beyond the catastrophe to the consolation. That is the test of a true prophet.

Rabbi Lord Jonathan Sacks

The Advantages of Being in the ‘Israeli Bubble’

Tuesday, August 6th, 2013

The Forward has an article claiming that our “Israeli Bubble” is dangerous and shields us from reality.

Ironic, but also predictable. The effectiveness of the barrier is twofold: It has stopped terrorist attacks, and it also has made it possible to live in (West) Jerusalem or in Tel Aviv and pretend that the Occupation doesn’t exist.

Unfortunately, this is a delusion — a bubble — with severe consequences. South Jerusalem, after all, is home not just to the German Colony’s liberals, but also to the neocons at the Shalem Center, now Shalem College, who for decades have peddled the idea that there is no hope for peace with the Palestinians, and (in the words of Daniel Gordis, one of Shalem’s most articulate spokesmen) we should settle in for 100 years of occupation. Regrettable, Rabbi Gordis says, but inevitable.

This is a self-fulfilling prophecy, of course. Claim that there’s no Palestinian partner, undermine those Palestinians who are, and lo and behold, soon there will be no Palestinian partner. If you will it, the 100-year war will be no dream.

But the real delusion is deeper still: that somehow, the rest of the world will sit idly by and allow this situation to worsen, year after year, decade after decade, without finally turning on Israel. In the bubble of southern Jerusalem, Israel is a complex but miraculous place where kids can play in the street, the Jews have a home and bus drivers read Shakespeare. The matzav, the “situation” with the Palestinians, is an unfortunate side-note to an otherwise complicated, fascinating, problematic, multi-faceted, beautiful, tragic enterprise in Jewish self-determination.

Outside the bubble, however, the Palestinian “situation” is not a side-note but the primary tune. It’s everything else about Israel that is merely secondary. To most of the world, Israel is defining itself by the Occupation, and all the rest is commentary.

I disagree.  I think we see things much more clearly from here.  There are no distortions.  When you look into a “bubble” from the outside you won’t get an accurate view.

Over twenty years ago, when one of my daughters was looking for a place to do Sherut Le’umi, National Service, she and a few friends went to a city they considered far from the then intifada and politics of the yishuvim (Jewish communities in YESHA, Judea, Samaria and Gaza) they lived in.  They just wanted what they imagined to be a “normal” place.  Imagine their surprise when the greatest topic of conversation at the Shabbat table was  happening in YESHA.  At home they didn’t hear as much.

Here in Shiloh we go on with our lives.  The parents of young children are worrying about who will be teaching their kids next year and rushing around to buy books, clothes and school supplies, just like everyone else.

In Yafiz, (and Rami Levy,) Sha’ar Binyamin, where I work, Jews and Arabs are jostling around together shopping.  We’re living proof that people like Jay Michaelson who wrote the Forward article haven’t a clue.  They’re letting their ideology distort their vision.

The calm here isn’t a lie.  The Left and all those who claim that the Arabs will explode in violence aren’t objectively predicting.  They are instigating and encouraging Arab violence by making excuses and rationales for the Arabs.

I’m on the inside.  I work with Arabs.  And if the world, including Israeli Leftists, media, politicians, academics and community workers would just leave things alone we would eventually achieve a true peace.  It will take a long, long time, but it can happen.

True peace can’t be negotiated.  True peace comes from the inside and works its way out.  Faux peace, implemented by “treaties” is external and wears off, like the “democracy” of the “Arab Spring,” which has been proven a deadly farce.

Visit Shiloh Musings.

Batya Medad

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