Wednesday, January 26, 2022

The Emergence of Arab Zionism?

As Arabs turn towards Israel and survival, the West continues in the opposite direction.Mon Jan 24, 2022

by Melanie Phillips



While western liberals and the UN Human Rights Council double down in their determination to demonise, delegitimise and destroy Israel, support for that beleaguered country is coming from a surprising direction.

In 2020, people were startled by the Abraham Accords between Israel and the United Arab Emirates. Hope was kindled that this unprecedented linkage might herald an end to the century-old Arab war against the Jewish state.

Now there are signs of a new and related phenomenon: the emergence of Arab Zionists.

In the Jewish Chronicle, Jonathan Sacerdoti has reported that a number of Arab influencers, with hundreds of thousands of followers on social media, have emerged to promote Israel and support the Jews.

A Syrian blogger began a video begging the Israeli government to “occupy” the whole of Syria to save more lives. “The Golan Heights is the only area in Syria that hasn’t been destroyed and had its people killed,” he said.

In another video, an Arab academic was moved to tears by visiting Jerusalem’s Holocaust memorial Yad Vashem, promising: “Today, together, Muslims Jews and Christians, we promise you, it will never happen again.”

In Dubai, 39-year-old Loay Al-Shareef, who declares he is a Zionist, said: “It’s very righteous for the Jews to have their ancestral homeland in the land of Israel.”

Making frequent references to Jewish scripture, he added: “Jews are not colonialists or conquerors in the land of Israel because if we would believe that then we would believe that David, Solomon, Isaiah and Yirmiyahu and the prophets were actually colonisers, and that would kill the Islamic faith.”

It appears that something hitherto suppressed in Arab society has now been unlocked. The accords have liberated Gulf Arabs to declare their support for Israel and the Jews, thereby openly acknowledging certain truths and realities instead of the lies that their society has told itself for so long.

So how deeply does this development go?

To a large extent, it’s the result of a revolt against the religious extremism that the Arabs themselves exported to the rest of the Islamic world.

This extremism developed after World War I. When world leaders carved up the Middle East following that war and the related collapse of the Ottoman Empire, Arab Muslims originally supported the return of the Jews to their ancestral home in Palestine.

In 1918, Sherif Hussein, the guardian of the Islamic Holy Places in Arabia, referred to the Jewish people as Palestine’s “original sons” returning to their “sacred and beloved homeland”.

This support, however, was transformed into murderous enmity by the rise of Islamism — extremist political Islam. This arose in the early years of the last century as another result of the collapse of the Ottoman Empire, which had hitherto held political Islam in check.

The godfather of Islamism was the Egyptian Sayed Qutb, founder of the Muslim Brotherhood, who drew with fanatical literal-mindedness upon Islamic religious texts and their theological enmity towards the Jews. In his 1950 diatribe Our Struggle With the Jews, Qutb declared that the Jews were the adversary of God, conspiring to penetrate governments all over the world to “perpetuate their evil designs” including a plan to take control of all the “wealth of mankind”.

According to the scholar of Islam Robert Wistrich, Qutb’s invective turned antisemitism into the marker of Islamist movements. Throughout mainstream Muslim society, it made the Jews into a metaphor for western domination, immorality and a threat to the integrity of Islam.

Islamism was imported by the British into Mandate Palestine in the 1920s and 1930s in the person of the Grand Mufti of Jerusalem, Haj Amin al-Husseini. His virulent antisemitism merged Islamic theological enmity towards the Jews with Nazi racial Jew-hatred.

Now, however, led by the de facto ruler of Saudi Arabia Crown Prince Mohammed bin Salman (MBS), the Gulf states are turning away from Islamism as a losers’ charter.

Islamists view modernity as the lethal enemy of Islam and believe that behind modernity are the Jews. To MBS, by contrast, the Arabs must embrace modernity because the Islamist alternative will return them to tribal desert primitivism. And Israel is the key to modernity, as well as to protection against their common Shia Islamist foe in Tehran.

Of course, it’s important to keep all this in perspective. These reformist Arab voices are still few in number. MBS has many enemies who seek his literal demise.

In Britain and Europe, Muslim communities are disproportionately involved in attacks on Jews. And while many Muslims shun political Islam, their theology remains imbued with hatred of the Jews and the call to jihad, holy war against them.

Nevertheless, these open expressions of Arab friendship towards Israel indicate a significant movement of the geopolitical tectonic plates. For the “Palestinians” are now being abandoned by their erstwhile Arab allies.

Palestinianism is imbued with Islamism. This doesn’t just apply to Hamas, whose charter channels Qutb and holds the Jews responsible for all the ills of the world. It also applies to the supposedly moderate Palestinian Authority, whose leader Mahmoud Abbas openly venerates the Islamist al-Husseini, who was Hitler’s ally in the Middle East and committed to a “Final Solution” of the Jews throughout the region.

Yet despite these baleful facts, the west persists in its implacable belief that Israel is the problem.

It’s no coincidence that this mind-twisting inversion of truth and lies is redolent of Communist brain-washing. For the Soviet Union used the Palestinian cause to subvert the west’s grasp of reason and knock it off its moral compass.

In an article for Gatestone, Richard Kemp recounts how Gen. Ion Mihai Pacepa, the head of Romania’s foreign intelligence service who became the highest-ranking intelligence officer ever to defect from the Soviet sphere, provided details of KGB operations against Israel.

Pacepa says the chairman of the KGB, Yuri Andropov, told him: “We needed to instil a Nazi-style hatred for the Jews throughout the Islamic world, and to turn this weapon of the emotions into a terrorist bloodbath against Israel and its main supporter, the United States.”

Moscow had understood how it could weaponise the “Palestinians” against the west. Andropov told Pacepa: “Islam was obsessed with preventing the infidels’ occupation of its territory, and it would be highly receptive to our characterisation of the U.S. Congress as a rapacious Zionist body aiming to turn the world into a Jewish fiefdom.”

To achieve its objectives, the Kremlin devised Operation SIG, a disinformation campaign intended “to turn the whole Islamic world against Israel and the US”.

But it also needed to target the west itself. It did this by transforming the Arab war of extermination against the Jewish state into something the west would support: a campaign for self-determination by the oppressed.

So in the 1960s, in cahoots with Yasser Arafat — the Egyptian-born leader of the terrorist Palestinian Liberation Organisation — it created a fictitious Palestinian Arab identity. As Arafat said: “The Palestinian people have no national identity. I, Yasser Arafat, man of destiny, will give them that identity through conflict with Israel.”

The culturally demoralised west — surely, the Soviet Union’s most spectacular clutch of “useful idiots”— has been totally taken in by all this.

As an increasing number of Arabs realise that Israel is not their enemy but their indispensable ally, the Palestinians’ last remaining hope is the west’s obsessive animus against Israel and the Jews.

The war of extermination against Israel is the unfinished business of both Nazism and communism. Yet western Israel-bashers can’t see how Islamism has fused both these murderous systems in an onslaught not just against Israel but against the west itself.

While the Arab world increasingly turns its face towards survival and the Jewish people, the west remains intent upon marching in the opposite direction.

Monday, January 24, 2022

I Will Restore Your Judges as They Were Initially

by HaRav Mordechai Greenberg
Nasi HaYeshiva, Kerem B'Yavneh


"And these are the ordinances that you shall place before them." (Shemot 21:1) The Mechilta comments, in the name of Rabbi Yehuda, "'And these' adds to the earlier ones [the Ten Commandments]. Just as the earlier ones are from Sinai, so too these are from Sinai." This statement stands in antithesis to the famous saying in the New Testament, from the teaching of Rome, "What is God's is God's; what is the Emperor's is the Emperor's."

That outlook says that there is a complete separation between religion and state, between the Divine ideal and the societal ideal. In contrast, Judaism teaches that the entire societal and political order has to be based on the Divine ideal, and not on human, societal norms. Righteous and pious individuals exist in every nation. The unique claim of Judaism is to form a nation that lives in its state, while all the orders of society and government -- not only that which is between man and God -- are Divine.

God says about Avraham, "I have loved him, because he commands his children and his household after him that they keep the way of Hashem, doing charity and justice." (Bereishit 18:19) It does not say, "they keep the way of Hashem and do charity and justice," which would mean that there are two realms: the way of Hashem (between man and God), and charity and justice (between man and his fellow). Rather, it says, "the way of Hashem, doing charity and justice" -- in other words, doing charity and justice is the way of Hashem.

Similarly, Moshe tells Yitro, "The people come to me to seek God." (Shemot 18:15) What is the nature of this seeking of God? "When they have a matter, one comes to me, and I judge between a man and his fellow." (18:16)

The approach which sets aside for God the spiritual realm alone, and removes Him from the socio-political realm, is an invalid approach, and is the basis of Chazal's opposition to one who goes to be judged before the secular courts. "Even for a case that they judge the same as the laws of Israel, and even if both litigants agreed to argue before them [the secular courts] -- it is prohibited. Anyone who comes to litigate before them is wicked, and it is as if he cursed and blasphemed and raised his hand against the Torah of Moshe Rabbeinu a"h." (Shulchan Aruch C.M. 26:1) "Secular courts" does not only mean a non-Jewish court, but rather any legal system that is not based on Torah law, even if its leaders are Jewish, since going before them implies admission that Divine justice is unable to deal with and to offer solutions to problems that are beyond the 613 mitzvot.

Secular justice comes only to ensure a proper societal order, so that society will function properly, but it does not intend to educate and to elevate society. In contrast, the purpose of Divine justice is not only to ensure proper functioning of society, but, as the Ran writes in his Drashot, "So that the Divine Influence will dwell on our nation and stick with us." Therefore, God is called the "King of Justice," and the judge is called elohim, "for the judgment is God's."

Rav Herzog, the Chief Rabbi of Israel, wrote: "I do not agree to appoint judges who will judge based on their own inclination, all the more so based on laws and practices that are not from our sacred Torah. This is simply rebellion against the Torah on the part of the community and the government in Eretz Yisrael. As for our Torah from Heaven -- what will be of it? There is no embarrassment for the Torah and internal destruction greater than this."

At the time of the establishment of the State of Israel he wrote:

Our desire, our goal, is that the State should be democratic in the original spirit of Israel, in the spirit of "Love your neighbor as yourself;" of "Righteousness, righteousness you shall pursue." Our intention is not that our democracy should be a mere imitation, subjugated in its spirit to the democracy of the nations. But now ... what system of justice [is there] -- a mixture of Turkish and English law! "Then I will restore your judges as at first ... Zion will be redeemed through justice." (Yeshaya 1:26) "On account of the justice that will be done in it, she will be redeemed from the nations." (Metzudat David) These are the nations that did not rise to the level of civilized nations until thousands of years after we stood at Har Sinai. In truth, the wisdom of their laws is like a monkey compared to a person relative to our laws ... and the one speaking to you is a person who is well versed in both Roman and English law.

God and his Laws

by HaRav Zalman Baruch Melamed
Rosh HaYeshiva, Beit El

The Torah study is dedicated in the memory of R. Avraham ben-tziyon ben shabtai

A God Who Prays?
In illuminating the opening words of this week's Torah portion - "And these are the ordinances that you shall place before them" - the Midrash brings a verse from the book of Tehillim :

"He relates His Word to Yaakov..." - this refers to the commandments, "His laws and His judgements to Israel." - this refers to the ordinances. The ways of the Almighty are not like those of man. Man makes a practice of telling others to act, while he himself does absolutely nothing; yet, whatever God does, he tells the Jews to do and to guard.

The above can be understood in two different ways. According to the more plain understanding, what we have here is advice on how to go about teaching and educating the masses. Only when a leader or educator has perfected his own behavior, only when he himself performs perfectly that which he demands of others, will his words be accepted. From this rule we can gain fundamental insight concerning the proper way to bring estranged Jews closer to the study of Torah and the performance of Mitzvoth . Only when we ourselves have perfected our character traits to the point that nothing can stand in our way, will our words be heard and welcomed by the greater public.

Yet, it appears that in this Midrash the sages are attempting to make us aware of an even deeper concept. From the verse, "He relates His Word to Yaakov, His laws and His ordinances to Israel," the sages deduce that the laws and ordinances which the Almighty related to Israel, to the Jews, are in fact the laws and ordinances of the Almighty Himself. The commandments are an expression, as it were, of the Divine essence. Judaism's 613 Mitzvoth correspond to the man's 248 limbs and his 365 veins. They - the Mitzvoth - fill man's entire existence with deep spiritual meaning. Man was created in God's image, and so, even in the Divine arena there exists an enumeration of "limbs and veins". Therefore, the Almighty Himself performs the Mitzvoth that he commanded Israel to perform.

This, then, is the central and complex message being conveyed in the words of the Midrash. It is for this reason that the sages did not say, "What God tells the Jews to do, He Himself does," rather, "Whatever God does, he tells the Jews to do and to guard."

The first Mitzvah which is mentioned in the Torah is the Mitzvah of Sabbath: "And on the seventh day He rested and relaxed." We find that the first to observe this commandment was God Himself. In addition, we find, according to the Talmud, that God prays. His prayer is that: "My mercy should conquer My anger." There are special prayers for God, and before Moses God appeared, crowned in Tefillin and wrapped in a Tallit .

The Mitzvoth, then, are the will of God not only because God wants the Jews to behave in this particular manner, but because they - the Mitzvoth - are His real and actual will, the revelation of the Divine essence in the world. The task of Israel is to make their own will like His will, to be similar to God, and, as such, to bring about the appearance of the Divine element in our worldly existence.

Initially, the world was created through the attribute of Divine judgement. This attribute is characterized by order, structure, and a clear plan for the existence of the world in accordance with the values of Divine justice and righteousness, for "judgement belongs to God" (Devarim 1:17). Therefore, the sages have taught that each judge who performs upright judgement becomes a partner with God in the creation of the world; the attribute of judgement is the attribute tied to the creation of the world, and the performance of fair judgement serves to provide continued existence and protection to the desired Divine order in the world - the order which was implanted in the world since its very creation. God places the responsibility for the continued existence of creation's world order on the nation of Israel: "And these are the ordinances that you shall place before them"

Law and Order
Our Torah portion deals primarily with the topic of civil law. Concerning such dealings the sages have taught: "One who wishes to attain wisdom, [is advised to] occupy himself with civil law." In dealing with these laws the human intellect enjoys plenty of space in which to distinguish itself. Because the importance of logical argument is so great here, one who wishes to sharpen his intellect and to increase his wisdom is advised to "occupy himself with civil law."

From the Scriptural passage, "Whoever has a problem can go to them," the Talmud attempts to derive the well-known rule that one who lays claim to an object in another person's possession must first bring proof of ownership. Yet, in the end, such a derivation is discarded on the grounds that, "What do we need Scriptural proofs for when logic itself dictates such a rule: The one who is in pain, he goes to the doctor." With these words the sages teach a great and important lesson: The value of pure human logic is equal to that of a verse from the Torah, and such logic establishes laws which are themselves considered Torah.

In the Midrash to our portion the sages teach:
Moshe demonstrated self-sacrificed for three things which were, in turn, named after him: the nation of Israel, the Torah, and the laws. The nation of Israel - how much he suffered on their behalf! - were named after him, as it is written, "Then, he remembered the past, Moses, and his people;" the Torah, as it is written, "Remember the Torah of Moshe, my servant;" and the laws, as it says, "And these are the laws that you shall place before them."

One might ask: "Are not the laws themselves part of the Torah? If so, why does the Midrash make a distinction between the laws and the Torah? In light of the above, though, we now understand that the laws enjoy a special status of their own due to the fact that they constitute a Torah which stems from the intrinsic human vitality of the nation. In order to attain the laws, along with their special status, for the people of Israel, Moses sacrificed himself greatly, just as he sacrificed himself in order to guarantee the presence of the Torah amongst the people and the existence of the Nation itself.

Nonetheless, civil laws were included in the Torah. This was done in order to teach us that even in civil law there are Divine guidelines which are above and beyond human reasoning. Rav Nisim ben Reuven Gerondi, the Ran, explains that the difference between the laws of Israel and those of the other nations is that the purpose of the laws of the nations is to establish law and order, thus assuring the continued existence of civilization, because, "were it not for the fear of the kingdom men would swallow each other alive." Yet, the purpose of the laws of the Jews is to cause the dwelling of the Divine Presence in Israel. The laws of the Torah have been given to us by God, and, even in those cases where they are dictated by human reasoning, their foundation is in Divine logic.

The Jewish Laws

by Rabbi Dov Berel Wein

After the granting of the Torah to the Jewish people at Mount Sinai, this is followed with a long and detailed list of instructions, commandments, and laws. The mere existence of such a list presupposes the willingness of the population to follow these laws and instructions.

As we are all aware, because of the ongoing incidents that mark our attempt to deal with the current corona virus crisis, that there has to be an internal discipline amongst the people to have them obey any set of laws, no matter how wise and beneficial they may be, in order for the rule of law to be effective.

It has been estimated that over two-thirds of the laws passed by the Israeli Knesset over the past 72 years have never been enforced and are known, if at all, to exist only in the breach. There are not enough police in the world to enforce all the laws that every society has promulgated and advanced. Even in the most rigorous of dictatorships and the most controlled of societies, black markets flourish, crime is rampant and, in fact, the tighter the controls, the more ingenious people become in their methodology of defying and circumventing those laws they feel unfair or unnecessary.

The most disciplined of societies such as Japan, Switzerland, or perhaps even Germany are of that nature simply because of their social compact one with another. The brute force of police may achieve the appearance of obedience to the law and the government but eventually all of history teaches us that subsystems collapse simply because of the weight of the necessary enforcement involved.

The Torah also presupposes that there be a legal system and that judges and police are necessary adjuncts to any civilized society. However, the Torah also realizes that it is only by voluntary acceptance of discipline and obedience to laws, the concern for the public and its welfare, the understanding that one is responsible for the Jewish people as a whole and to the God of Israel for one's actions, to make the system of laws that we read about in this week's portion of the Torah workable, acceptable and, in fact, eternal.

If the people are unwilling to follow the rules, there are not enough policeman in the world that will make them, no matter how severe the penalty may be for disobedience and violations of the law.

The Torah records for us once again the response of the Jewish people when offered the Torah: "We will do and obey and then we will listen and understand." Without that stated pledge to voluntarily observe the laws and precepts given them at Mount Sinai, there is no method available to human societies to enforce such a rigorous social and spiritual discipline to such a large population of individuals.

It is hoped that through study and education this voluntary acceptance, of the laws of the Torah, that has been hallowed by millennia of tradition and observance, will continue to govern Jewish society and its value system and behavior.

The Prophecy of Moshe and the Revelation at Har Sinai

by HaRav Eliezer Melamed
Rosh HaYeshiva, Har Bracha

Moshe Rabbeinu’s level of prophecy was distinct from that of all other prophets in his clear vision, and in his ability to prophesize at all times * The purpose of the Revelation on Mount Sinai was to establish faith in the Torah, and in the prophecy of Moshe Rabbeinu * The prophets who came after Moshe Rabbeinu draw their authority from his prophecy which was verified on Mount Sinai, and consequently, they can never change a mitzvah from the mitzvot said there

Fifty days after the Exodus from Egypt, the Children of Israel merited to receive the greatest divine revelation on earth, in which Hashem gave His Torah to His People Israel (Shemot 19: 1-20). The essence of the Torah is the Emunat HaYichud (belief in the Oneness of God), and as our Sages said (Makkot 24a), that all 613 mitzvot rest on one mitzvah – the mitzvah of emunah (faith). The mitzvah of emunah is detailed into two commandments: a mitzvah aseh (positive commandment) to strengthen oneself in Emunat HaYichud, and a mitzvah lo ta’aseh (negative commandment) to beware of avodah zara (idolatry), so as to guard Emunat HaYichud in its purity. These two mitzvot are the first of the Ten Commandments, which we heard directly and explicitly mi’pi ha’Gevurah, (directly from the Almighty) [Makkot 24a).

The Belief in the Oneness of God and Morality
Emunat HaYichud and mussar (morality) are inseparable. Our Sages said (Kiddushin 31a; Bamidbar Rabbah 8: 4), that when the kings of the nations who reigned under the auspices of idols, heard that in the first commandment, Hashem said: “I am the Lord your God,” they said: ‘He’s just like us – he teaches this for his own honor, for every king wants no one else to deny him’. On the second commandment, “Do not have any other gods before Me,” they said: ‘He teaches this for his own honor, for all kings do not want them to have a partner’. On the third commandment: “Do not take the name of God your Lord in vain,” they said: ‘Every king wants them not to swear by his name falsely’. When they heard the fourth commandment, “Remember the Sabbath to keep it holy,” they said: ‘Every king wants to be honored with his special day’. However, when they heard the fifth commandment, ‘Honor your father and mother,’ they were puzzled, for all kings demand of all those who are enslaved to them to deny their parents so that they may be faithful only to them, and Hashem declares that they honor their parents, and does not see this as harming his honor.” They stood up from their thrones, and conceded the truth of the first statements, as written (Tehilim 138:4) “All the kings of the earth shall praise You, O LORD, for they have heard the words You spoke.” The more they understood that the following mitzvot also deal with human dignity and the relationship between man and his fellow neighbor – do not murder, do not commit adultery, do not steal, do not testify as a false witness against your neighbor, do not be envious – their astonishment increased, and for a short while knew that Hashem is true and His Torah is true, that the idols are false, and the kingdom of the rulers in their name is a kingdom of falsehood and evil. In practice, however, Am Yisrael are still required to fight for these principles; nearly two thousand years have passed, until in straight and circuitous routes, the principle of Emunat HaYichud, which requires moral refinement, was accepted by the majority of peoples of the world. Still, there is much work ahead of us to refine and purify emunah and mussar, and thereby, rectify all evil desires, and bring the blessing of Hashem to all nations.

The foundation of faith and morality was also manifested in the fact that despite Israel being lowly slaves, Hashem kept the covenant and oath He had made with their fathers, Avraham, Yitzchak and Yaacov, and redeemed them from Egypt. In the entire world, as per the pagan concept, power was the primary value. Consequently, people valued the powerful and the rulers, and despised slaves, almost to the point where they were not considered human beings, but as property of their masters. In contrast, Hashem chose that the greatest revelation ever would be precisely to the poor and humiliated slaves. He brought them out of captivity and brought them to Har Sinai; to them, He revealed Himself in the mists of purity; to them, in His great love, He gave His Torah; and through them, He spoke to the distinguished and important people of the world, in all generations.

The Level of Moshe and the Other Prophets
Moshe Rabbeinu was unique and extraordinary, in that Hashem planted his special soul in the generation of the birth of the Israeli nation. Moshe also purified his middot (virtues) and sacrificed his life for Israel and the honor of Hashem, to the point where he merited being Hashem’s emissary to bring Israel out of Egypt, and receive the Torah at Mount Sinai. The level of his prophecy was above the rest of the prophets, as we learned from the sin of Miriam and Aharon, who did not properly understand the unique level of their brother Moshe. Hashem reproved them, and taught that the level of Moshe's prophecy was different from the rest of the prophets. “God said, ‘Listen carefully to My words. If someone among you experiences divine prophecy, then when I make Myself known to him in a vision, I will speak to him in a dream. This is not true of My servant Moshe, who is like a trusted servant throughout My house. With him I speak face to face, in a vision not containing allegory, so that he sees a true picture of God. How can you not be afraid to speak against My servant Moshe?” (Bamidbar 12: 6-8). This level is so special, to the point where the Torah testified that there was never a prophet like Moshe, and never will be, as the Torah says “No other prophet like Moshe has arisen in Israel, who knew God face to face” (Devarim 34:10).

Aspaklaria Meira (A Clear Looking Glass)
Our Sages said (Yevamot 49b): “All of the prophets observed their prophecies through an obscure looking glass [aspaklaria], however, Moshe Rabbeinu observed his prophecies through a clear looking glass.” In other words, seeing the prophecy is similar to seeing through glass or a mirror – when it is clear, it is called ‘aspakaria meira’, and when it is cloudy, it is called ‘aspakaria she’aina meira‘. Therefore, the rest of the prophets received their prophecy in parables and riddles that needed to be deciphered and defined, whereas Moshe received a completely clear prophecy, to the point where all its details were revealed to him with maximum accuracy, mi’pi ha’Gevurah, (directly from the Almighty) [see, Rambam Hilkhot Yesodei HaTorah 7:2-6; Daat Zekenim by Baalei Tosephot, Bamidbar, ibid.; Derech Hashem Vol. 3, Chap. 5: 1-5).

Another Difference between Moshe and the Prophets
All the prophets were unable to prophesize whenever they wanted, unless they purified and sanctified themselves, and Hashem desired – then, they merited prophesy. However, Moshe Rabbeinu, whenever he desired, received ruach hakodesh (Divine inspiration) and nevu’ah (prophecy). And by magnitude of his status, he was required to always be ready and prepared to receive prophecy. Therefore, at the end of the revelation at Mount Sinai, Hashem said to Moshe: “Go and tell them (to Israel) to return to their tents (a euphemism for marital relations), You, however, must remain here with Me,” i.e., separate from your wife from here on in, in order to always be prepared to receive words of the Torah (Devarim 5: 27-28; Avodah Zara 5a). Consequently, the rest of the prophets did not separate themselves from their wives, while Moshe Rabbeinu did (Rambam, Yesodei HaTorah 7:6).

Moshe’s prophecy was further distinguished by the fact that at Har Sinai, all of Israel saw for themselves the divine revelation to Moshe face to face, and by virtue of this, received in absolute faith the Torah given to them by God, through Moshe.

The Revelation at Har Sinai: the Pinnacle of Prophecy
In addition to Moshe Rabbeinu’s prophecy being above the level of all the other prophets, the divine revelation at Mount Sinai, in which Moshe played a central role, was above and beyond any prophetic revelation on earth. This was the purpose of Mount Sinai, to establish faith in the Torah and in Moshe Rabbeinu, Hashem’s messenger for receiving the Torah, as written (Shemot 19: 9): “God said to Moses, ‘I will come to you in a thick cloud, so that all the people will hear when I speak to you. They will then believe in you forever.” To this end, Hashem revealed Himself to all of Israel at Mount Sinai, to the point where they believed in Hashem with absolute certainty, and knew that He had no body or figure, and there is no other besides him (Shemot 19: 16-19; Devarim 4: 11-15; 5: 4-5).

Since the revelation at Har Sinai is the foundation of emunah and Torah, we are commanded to always remember it, as written (Deuteronomy 4: 9-10): “Only take heed and watch yourself very carefully, so that you do not forget the things that your eyes saw. Do not let this memory leave your hearts, all the days of your lives. Teach your children and children’s children about the day you stood before God your Lord at Horeb. It was then that God said to me, ‘Congregate the people for Me, and I will let them hear My words. This will teach them to be in awe of Me as long as they live on earth, and they will also teach their children.”

All the Souls of Israel Stood at Har Sinai
Our Sages said that all the souls of Israel who were to be born, were also at Har Sinai, and absorbed the foundations of emunah and Torah. This is what Moshe Rabbeinu said to the offspring of those who stood by Har Sinai, who did not stand there themselves, that Hashem made the covenant with them as well, at Sinai (Deuteronomy 5: 2-3), and even with all the generations to be born in the future (Devarim 29: 13-14). Our Sages added and said that even the root of the souls of converts participated and stood on Mount Sinai (Shabbat 146a).

The Prophets Following Moshe Rabbeinu
The role of the prophets is to continue in the path of Moshe Rabbeinu and teach Torah to Israel, to strengthen them in keeping the mitzvot, and guide them in the ways of their observance according to the needs of the hour – for the general populace, and for the individual. However, by no means to displace or change anything from the words of the Torah, because we are commanded to fulfill the words of the Torah for eternity, as the Torah says (Devarim 13: 1): “It is enough that you carefully observe everything that I am prescribing to you. Do not add to it and do not subtract from it.” It is also written (Vayikra 27: 34): “These are the commandments that God gave Moses for the Israelites at Mount Sinai” coming to teach us “that from now on a prophet is not permitted to introduce any new element related to the Torah and its mitzvot through prophecy” (Temurah 16a). Thus, if a prophet says that something should be changed in the Torah, to cancel a mitzvah or add one, it is known that he is a false prophet and his punishment is death by strangulation. However, as a hora’at sha’ah (temporary instruction), in order to elevate the people to adhere to Torah, it is a mitzvah to listen to a prophet to transgress a mitzvah from the Torah (Rambam Yesodei HaTorah 9: 1; 4-5).

No signs and wonders that false prophets can perform, compare at all to receiving the Torah in the Revelation at Har Sinai. For any sign or wonder a prophet can perform, does not absolutely verify that he is indeed a prophet. This is because there is always a certain fear that he did it by magic or deception, but as long as it does not contradict the words of the Torah, it must be assumed that he is indeed a prophet, and it is a mitzvah to listen to him, just as two witnesses are trusted, even though they sometimes lie. On the other hand, in the Revelation at Har Sinai, all of Israel participated, and in all their being, consciousness, spirit, and soul, they saw and heard Hashem giving the Torah to Israel through Moshe, and all of Israel witnessed it. Therefore, any prophet who comes to deny the Torah is a false prophet, and must be put to death (Rambam Yesodei HaTorah 8: 1-3).

Should American Jews Worry About Antisemitism?

by Victor Rosenthal

A recent survey tells us that more than 90% of American Jews are “concerned” about antisemitism, and almost half of them have experienced it either directly, or “through family or friends.” I wondered if things were better or worse for Jews than when I grew up, and I can’t say. I was born during WWII and my youth and young adulthood in the 1950s, 60s, and 70s in the USA don’t provide an answer. My American-born parents were completely secular, and although their circle of friends was almost entirely made up of Jews (even when we lived in a non-Jewish neighborhood of the New York suburbs), they were not especially concerned with “Jewish” issues. The conversation at the dinner table was more likely to revolve around social activities than politics, and even when it did turn to politics, Jewishness rarely came into it.

So I wasn’t looking for antisemitism and I didn’t find it. Looking back, I can speculate that some of the kids that picked on me, or the girls that wouldn’t go out with me, or people that seemed to dislike me for no clear reason, or, later, failed to hire me, did so out of anti-Jewish feeling, but at the time it was just the way things worked. You win some and you lose some. I remember that I got along with the Italian kids in the neighborhood better than the Irish ones, but I was not aware then that the priest at the Irish parish gave anti-Jewish sermons at Eastertime.

Antisemitism then was everywhere and nowhere. I know that some Jewish kids were called “dirty Jew,” but this didn’t happen to me. I knew about the Holocaust – my grandparents, immigrants from Russia, talked about it even if my parents didn’t – but that might have happened on Mars in prehistoric times. In 1950, five years after the liberation of the concentration camps, my major concern was the unfairness of the fact that I did not own a baseball card of Phil Rizzuto.

I don’t think the media then invested a lot of words in discussing racism or antisemitism, compared to today’s obsessive interest in these things (at least, the Jewish media is interested in antisemitism). So I think the idea that there is a “surge of antisemitism” in America today is unproven. But we can say that there have been several important recent developments in the evolution of American antisemitism.

One is a result of the KGB’s anti-Israel offensive that began in the 1960s, which brought together traditional European and Muslim antisemitism, and introduced the false but effective idea that Zionism is racism. In one blow, Jews, who had been in the forefront of movements for civil rights and anti-colonialism, became the enemies of all “progressive” movements. Even more momentum came from the Durban conference in 2001 in which Israel was directly identified as the epitome of colonialism and apartheid. So the American Left switched from opposing antisemitism as a kind of racism, to embracing anti-Zionism (which is essentially another form of antisemitism).

Another is the identification of Jews with anti-black racism. This seems to have come about for various reasons, among them being the ideology of the black Muslim movement, personified by Louis Farrakhan. The popular racist “antiracism” movement found the Jews an easily identifiable element in the white power structure that they see as opposing their goals. Ideologues like Leonard Jeffries, argued ahistorically that the slave trade was financed by “rich Jews,” and that the Jews who controlled Hollywood conspired to denigrate blacks. His ideas got a lot of traction with those who were looking for someone to blame.

In any event, these newer expressions of antisemitism have raised the profile of Jew-hatred. The amplification factor provided by social media has also worked to spread and intensify the phenomenon.

The recent hostage incident in a Texas synagogue displays a mixture of modern antisemitic memetic DNA. Malik Faisal Akram, a Muslim of Pakistani origin, seems to have believed in the “Jewish power” myth popularized by the nineteenth-century European Protocols of the Elders of Zion, which found fertile soil among Muslims (e.g., the Hamas Covenant copied parts of the Protocols word for word). He apparently thought that all-powerful Jews could arrange for the release of convicted terrorist Aafia Siddiqui from federal prison in nearby Fort Worth, and called a New York rabbi whom he believed had particular influence.

The extreme right-wing form of antisemitism shares some of the same myths as the extreme left-wing type. Robert Bowers, who murdered 11 Jews at a synagogue in Pittsburgh in 2018, claimed that he did it because that synagogue supported HIAS – an organization that facilitates immigration to the US, including immigrants from Muslim countries, who Bowers said “kill our people.” Ironically, HIAS stands for “Hebrew Immigrant Aid Society,” a group originally formed to resettle Holocaust survivors after the war, which has since recast itself to aid all refugees – which today generally means Muslims from Afghanistan, Syria, and so on. Bowers imagined a widespread plot by powerful Jews to replace the white race in America with Muslims and other third-world peoples.

Whether or not it is true that more Americans hold antisemitic views than in the past, my guess is that American Jews are right to be concerned, because the fragmentation and disintegration of American society that is occurring now has released numerous demons, including antisemitic ones – and they are increasingly violent demons.

On the other hand, another Holocaust, this time in America, is very unlikely. That would require a singleness of purpose that is the opposite of the flying apart that seems to be in America’s future.

Biden Frees Gitmo Terrorist Linked to Chanukah Murder of Israeli Children

He can quote Mohandas Gandhi and Dr. Martin Luther King like teenagers quote Taylor Swift.

by Daniel Greenfield 


Daniel Greenfield, a Shillman Journalism Fellow at the Freedom Center, is an investigative journalist and writer focusing on the radical Left and Islamic terrorism.

On Chanukah 2002, four Hercules planes bearing hundreds of people evacuated from Africa landed in Israel. The passengers included Israeli families who had been vacationing in Kenya, some alive, some wounded, and some children returning to their homeland in small coffins.

Now, Biden has decided to release Mohammed Abdul Malik Bajabu, an Islamic terrorist who, “participated in the planning and execution of the terrorist attacks”, from Guantanamo Bay..

2002 had been a bad year in Israel. 457 Israelis were murdered by terrorists in one of the worst years of the Islamic campaign of genocide against the country’s indigenous Jewish population. By the time fall came around, families in a terrorized nation were looking to get away from a year of suicide bombings, shootings, and brutal atrocities. Families, many working class, scrimped and saved to be able to afford a Chanukah trip somewhere safe out of the country.

On the eve of Chanukah, a group of Israeli tourists had just arrived at the Paradise Hotel in

Mombasa, while another group was flying back to Israel.

The Islamic terrorists timed their attack precisely: two missiles lifted off targeting the Israeli plane with 271 passengers and crew on board. The aircraft momentarily trembled, but few of the passengers noticed that anything had gone wrong. The missile damaged the plane’s tail, but the aircraft was able to continue flying on and landed safely with all of its passengers in Tel Aviv.

The Israeli captain thought that a bird had hit the plane.

The terrorist attack at the Paradise Hotel proved more succesful. The booby trapped SUV smashed past a barrier to get through to the hotel. One of the terrorists wearing a bomb vest ran out shouting, “Allahu Akbar”, and blew up, and the driver smashed the vehicle into the hotel, while the remaining terrorist detonated the bomb inside filling the entrance with shrapnel.

A surviving video shows a final moment of a Paradise Hotel employee telling the Israelis, “Welcome to Africa”.

Two decades ago, Ayelet, then 15 years old, saw the carnage firsthand. "Everything was burning. I thought my sisters were inside the fire," she told reporters.

When I contacted Ayelet today, she was shocked to learn that Bajabu would be released.

“Thank God, my family and I got back home safely from Mombasa, but I am sure that those who have lost their beloved children, parents or partners won't be able to understand how come this kind of person is getting free.”

“I would like to see justice done,” Ayelet told me.

Few in America or Israel understand the manic obsession with which the Obama and Biden administrations have pursued the release of some of the worst Islamic terrorists on the planet. Some advocates have even tried to use false accusations of racism to justify their crusade.

Lee Wolosky, Obama's point man for freeing Gitmo terrorists, recently argued, “If these detainees had been white and not brown or black, is there any realistic chance the United States… would imprison them without charge for decades?”

And yet the victims of the terrorists whom Obama and Biden have worked so hard to set loose were “brown or black”, Africans and Middle Eastern Jews, often poor or working class.

Albert de Havila, the tour guide leading the trip, a Jewish immigrant from Morocco, had been struggling financially. The trip was his opportunity to turn things around. He was killed where he stood in the lobby, his daughter, who later moved to America, was not injured.

Upstairs, the Anter family, who also originated from the Muslim world, was just getting settled. Rahamim Anter, who worked in a rope factory, had carefully saved money to take his three children somewhere safe to enjoy Chanukah after a year of murderous Islamic terrorism.

A week earlier, the family had celebrated Noy Anter’s 12th birthday. The trip had been a surprise from their parents for Noy, his fourteen year old brother Dvir, and their 8-year-old little sister.

Ora Anter, their mother, wanted to get some refreshments downstairs. The two boys joined her.

Noy had been excited to take his first trip out of the small country he had lived in all his life.

It was his final trip.

The Islamic terrorist attack killed Noy and his brother Dvir, described as a smart and shy boy, and left their mother Ora hooked up to a respirator.

"Suddenly there was an explosion. I jumped up and saw fire through the window. I ran outside and looked everywhere for them, trying with all my might to save them," Rahamim described.

Mercy Neema Mwagambo, the hotel’s receptionist, was seeing to the guests when the bomb went off. Covered in burns, she crawled to the swimming pool and jumped in. The Israelis flew her and her mother, along with other wounded staff, out to a Jerusalem hospital.

Other hotel employees who were closer to the blast were not so lucky. Ten of them were killed.

“It was a giant explosion. I saw a lot of people injured, covered with blood,” one woman said.

Seven years later, a few days after the latest 9/11 anniversary, Operation Celestial Balance took out Saleh Ali Saleh Nabhan, Al Qaeda's Somalia boss, and the FBI’s third most wanted terrorist.

After helicopters shot up the convoy, Seal Team Six went in and confirmed that Nabhan was dead. The Somali Al Qaeda leader had been linked to some of Al Qaeda's earliest operations against America, the bombing of the American embassies in Kenya and Tanzania, as well as the Paradise Hotel attack. The operation would later be seen as prep for getting Bin Laden.

A few years earlier, the Kenyans had already captured Mohammed Abdul Malik Bajabu and turned him over to the United States. And from there he was sent on to Gitmo.

According to Bajabu’s lawyer, he is a peace-loving man who “can quote Mohandas Gandhi and Dr. Martin Luther King like teenagers quote Taylor Swift.”

That raises the question of which hotel full of Jews Martin Luther King have bombed.

A Gitmo terror threat assessment noted that Bajabu "admitted that he participated in the planning and execution of the terrorist attacks in Mombasa, which included the bombing-of the Israeli-owned Kikambala Paradise Hotel and a missile attack on an Israeli airliner."

The peace-loving Bajabu who can’t stop quoting Gandhi was also allegedly “involved in a plot to attack the Kenyan Anti-Terrorism Headquarters located in Nairobi, and the Mombasa Marathon,with the intent of killing Americans and Israelis.”

Other terrorists said that they “discussed future operations at detainee's home, to include potential attacks on US and Israeli Embassies”.

While no copies of Gandhi or MLK speeches were found at Bajabu’s home, the assessment noted that he “stored rockets, anti-aircraft missiles, explosives, and mines at his residence”.

After abortive discussions during the Obama administration about turning over Bajabu to the Israelis to face justice for the Chanukah massacre, the Biden administration is setting him free.

Bajabu’s lawyer claims that the terrorist has a “a large and loving family” in Somalia.

After the attack, Rahamim Anter called his brother, shouting, “I have no children. Noy ​​and Dvir have gone.”

The pro-terrorist leftist lawfare groups, like Human Rights Watch, that labored to help the terrorists are celebrating Bajabu’s release. There are no celebrations in Kenya or Israel.

The Paradise Hotel terrorist attack has left deep scars in both nations. Thirteen people, most of them Kenyans, were killed in the Paradise Hotel attack. Many others, including a number of other Israeli teenagers and children, were wounded. Some still live with the trauma to this day.

"I think these kinds of people should stay behind bars, not just for what they did, but for their intentions as well,” Ayelet told me. “I think that a long time won't pass before he will do something like that again, the minute he will have the chance.”

Last year we learned that 229 former Gitmo detainees had returned to terrorism. And yet last month, Biden complained that the defense spending bill prevented him from closing Gitmo.

Bajabu is one of five Islamic terrorists freed by Biden from Guatanamo Bay. The radical administration is determined to free as many of the enemy as possible to kill again.

"Today's decision is wonderful news,” the terrorist’s lawyer declared, and claimed that his client “longs to be reunited with his family.”

That is a privilege forever denied to the families of his victims.

Biden has relentlessly exploited the death of his son for political gain, but he has shown no empathy for the losses and suffering of the children killed by the terrorists he is protecting, whether in the Palestinian Authority, in Hamas, or even in our custody in Guantanamo Bay.

Rahamim Anter said that he had taken his family on vacation, "to look for calm far from the intifada to take the children on safari, but I brought back their little bodies to put them in the ground".

When Biden addressed the anti-Israel J Street lobby group, he closed with a poem by Seamus Heaney, "History says, Don’t hope, On this side of the grave, But then, once in a lifetime, The longed-for tidal wave, Of justice can rise up."

Whatever justice comes to the Islamic terrorists of Gitmo and to their victims whose coffins rode those four planes on a Chanukah two decades past, it will not come on this side of the grave.

Or at least not if Biden and his pro-terrorist administration have anything to say about it.

After the attack, the Israeli Defense Minister had vowed that the "killers of children" would face a reckoning. "Our hand will reach them.”

Biden, his radical regime, the multitude of lawyers who lobbied for the terrorists, hoped to help Bajabu, but they may have instead ensured that he faces justice on “this side of the grave.”

Friday, January 21, 2022

Rav Kook's Igrot Hare’aya: Course of Study in Contemporary Times, part IV

#89 – part IV

Date and Place: 21 Menachem Av 5664 (1904), Rechovot

Recipient: R. Dr. Moshe Zeidel. He was a close disciple of Rav Kook, from their time in Boisk. Dr. Zeidel was a philologist and philosopher, who asked Rav Kook many philosophical questions.

Body: [Last time, Rav Kook started writing about the Torah’s view of slavery. He posited that slavery was a natural fact of human society, not at all created by the Torah, and that a slave protected by regulations could be better off than an exploited worker.]

The improvements in the realm of regulating slavery by the light of Torah were helpful only until we and our fathers sinned, but from the day the Temple was destroyed and we were scattered among the nations of the world, the curses to which we have been exposed increased continually. Specifically then, the Dark Ages emerged and warped the rectitude of lifestyles. At that point, slavery became a monster, and slavery no longer worked to protect the weak in society from the powerful and wicked by making people responsible for their “property.” At this point, human society decided to stop the idea of legal slavery, which was causing more damage than providing benefit. This was not enough to stamp out the practice of “natural slavery” or remedy the abuse from which legal slavery had been able to protect.

This idea needs to be hidden until the time of light when Torah will go forth [to the whole world] from Zion. At that time, the following pasukwill be fulfilled: “Ten men from all the nations will grab the corner of a Jew’s garment, saying: ‘We will go with you, because we have heard that G-d is with you’” (Zecharia 8:23). Then, the whole world will recognize, as the hearts will be fixed and will become hearts of flesh (as opposed to hearts of stone), full of rectitude and mercy, what is actually good for them. Some of the downtrodden will want to put themselves under the auspices of fine, righteous people with wise hearts, who will look out for their welfare in the way people do for their prize possessions, which will bring them contentment and security.

The social and ethical situations are interconnected based on Hashem’s wisdom. Therefore, the ones who are fit to be slaves are those who would bring bad for themselves and the world by having greater freedom. These are people whose nature pushes them toward lowly lives, so that only external pressure straightens and elevates them. One’s family pedigree plays a role. Just as good attributes are often inherited, so too lowliness is often inherited in a way that it takes many, many generations to outgrow, as it is passed on both through people’s material and spiritual side.

Therefore, the lowliness that Ham displayed was such that his descendants were more likely to be fit to be slaves than to rule their own lives. This is what the Torah describes as Ham’s cursed status. For this reason, blessed people, who have attributes that connect them to love of Hashem and a striving for wisdom, should avoid clinging to them. In order to give credence to the level of rectitude mankind should have embraced through the Torah, there was value in the laws of slavery remaining in a regulated manner. This is the impact of a law like yom oh yomayim (forbidding excess enforcement of slaves’ obligations). The punishment for taking a life must be weighed in the perspective of making the world a better place, including in the future. That which protects society and the majority of its constituents in the future, in addition to being the right thing intrinsically, also needs to be limited in a way that it is safe externally. A situation must not exist whereby punishment of sinners stops being a tool of mercy and improving society but becomes a form of revenge.

With this, we finish our treatment of Rav Kook’s understanding of the Torah approach to slavery and move on to the next topic.

Rav Kook on Parashat Yitro: The Date of Matan Torah

On what day was the Torah revealed to Israel? The majority opinion is that the Torah was given on the sixth day of Sivan. Rebbe Yossi, however, disagreed, arguing that the Torah was given on the seventh of Sivan (Shabbat 86b).

What is the essence of this disagreement? What is the significance of the date of Matan Torah?

Perfecting Creation
Rav Kook explained that the Sages were debating the fundamental goal of the Torah. The sixth and seventh of Sivan correspond to the very first sixth and seventh days in history — the sixth and seventh day of Creation.

Most of the Sages associated the Siniatic revelation with the sixth day of Creation, the day that mankind was created. This connection indicates that the primary objective of the Torah is to complete that act of Creation — the birth of humanity. The goal of Torah is to perfect humanity, to recreate it in a holier, purer form.



Rebbe Yossi, on the other hand, wanted to stress an even higher goal of the Torah. For after the Torah has made its mark on mankind and its ideals have been internalized in the human heart, it will then take root into the innermost soul of the world, uplifting and refining the entire universe.

In terms of this ultimate goal of the Torah, it is fitting that the Torah be revealed to the world on the seventh day, the concluding day of Creation. Through the seventh day, the Torah is linked to the true culmination of Creation — Shabbat, the day of ultimate perfection and rest.

(Silver from the Land of Israel. Adapted from Ein Eyah vol. IV on Shabbat 86b (9:17) by Rav Chananya Morrison.)

How does one continue to believe when it seems to make no sense at all?

by Rav Binny Freedman

There is a story told by Rav Ephraim Oshry, one of the last Rabbis of the Kovno Ghetto, in his monumental work of Holocaust responsum: Mima’amakim.

When the Nazis arrived in the small villages of the Ukraine with their accursed Einsatzgruppen units, they followed a specific recipe: the Jews were ordered to assemble, any thought of resistance was crushed, and the entire Jewish community was led out of town away from prying eyes, usually into the forests on the edge of town. The people were made to dig ditches, undress, and pile their belongings in ordered piles, and then to stand in rows one group after another in front of the ditches….

In one small village, as the Jews were assembled in a clearing in the forest outside of town, it was abundantly clear what was about to happen. The remains of the previous day’s action for a different nearby village were obvious; the ditches were already dug, the piles of clothing still present, and the machine guns set up on tripods opposite the ditches left no room for doubt.

In the midst of it all, one of the Rabbis of the town stepped forward and addressed the SS officer clearly in charge:

“Sir! Is it not customary for a prisoner to be granted a last request? I should like the opportunity to lead my congregation in one final blessing.”

Amused, the SS officer decided to grant the Jew this last request, whereupon the Rabbi turned towards the community and recited out loud the morning blessing:

“Blessed are you oh Lord our G-d, master of the Universe, who did not make me of the Nations of the world (“… shelo’ asani Goy.”); Then the rabbi led the community in the final Vidui (confessional) prayers.

The SS officer, now curious asked the rabbi what the prayer meant, and the rabbi explained he was thanking G-d for having created them as Jews and not as Germans, whereupon the SS Officer roared with laughter:

“Fool!” he said, “If you had been born a German you would not be standing in front of ditches about to leave this world! Why would you be thankful for being Jewish …?”

And the Rabbi explained: “For whatever the reason G-d has decreed some will be murdered and some will be murderers; we are blessed not to be murderers…”


How does one explain the incredible sometimes overwhelming faith the Jewish people have displayed through the millennium of exile culminating in that most unspeakable of horrors: the Holocaust? How does one continue to believe when it seems to make no sense at all?

This week’s portion of Yitro suggests a fascinating possibility.

It is interesting to note that our portion is named after Yitro, who according to Jewish tradition was a Midianite Pagan priest. This seems especially puzzling given the fact that it is in this week’s portion that the Torah is given and that we read, for the first time, no less than the Ten Commandments.

If this portion, which is the apex of Jewish faith, is named after a non-Jew (not-withstanding that he was the father in-law of Moshe), there must be some incredible lesson of faith we learn from Yitro….

Yitro begins with Yitro’s arrival at Sinai.

“Va’Yishma Yitro, Kohen Midian, Kohen Moshe, Et Kol Asher Asah Elo-kim Le’Moshe, U’Le’Yisrael Amo’, Ki’ Hotzi’ Hashem Et Yisrael Mi’Mitzraim.”

“And Yitro, (High) Priest of Midian, father-in-law of Moses, heard all that G-d had done for Moses and Israel His Nation: that Hashem took Israel out of Egypt.” (Shemot 18:1)

The Talmud (Zevachim 116a) noting that no-one else outside of the Jewish people is recorded to have made the journey to Sinai, asks:

“Ve’Chi Mah’ Shamah Yitro U’Vah’?”

“What did Yitro, who came (to Sinai) hear?” (Zevachim 116a)

And the Talmud continues by suggesting a number of possibilities: he heard of the battle of the Jewish people with Amalek, (Amalek attacked the Jewish people from the rear at the end of last week’s portion, Beshalach.), or of the imminent giving of the Torah at Sinai, or, according to another opinion, of the splitting of the sea.

One cannot help but wonder: Why did it take the splitting of the sea or the battle of Amalek for Yitro to finally decide to come and see for himself what was going on?

And how could the Talmud suggest that it was actually the battle with Amalek, the nation who attacked the Jewish people after the splitting of the sea, that caused Yitro to leave Midian and come to see for himself what was going on?

Why wasn’t he motivated by the ten plagues, or the great Exodus from Egypt without a shot fired, or even the splitting of the sea?

The Slonimer Rebbe in his Netivot Shalom suggests that while a person’s belief can emanate from a logical conclusion often based on the events of the day, a much higher and perhaps purer form of faith is a person’s willingness to forgo logic and embrace an absolute and independent faith.

Avraham, the first Jew, represents a classic example of this distinction. The Midrash (Jewish Rabbinic legend) tells us that Avraham’s father had an idol store and that when left alone to mind the store he destroyed all the idols and left one large idol with the hammer in his hand. It was impossible that idols which could not defend themselves against a young boy could have created the world. And in much the same spirit the Midrash has Avraham reasoning that the sun which is forced to set cannot be the source of creation either. Eventually based on logic and reasoning, Avraham arrives at the conclusion that the source of our existence is not a physical force within reality but rather Hashem the source of all reality.

But Avraham is still subjected to ten challenging tests, and it is only with the story of the binding of Isaac (the Akedah) that Avraham achieves an entirely different level, when he accepts Hashem’s command even though it is entirely beyond logic; even unreasonable.

Why would G-d want Avraham to offer up his one and only son, given to him miraculously and of whom Hashem (G-d) has already promised by G-d to be Avraham’s successor? It makes no sense! Which is precisely the point. If faith is based on logic, as soon as logic dictates otherwise, the faith will not survive.

This is a much higher and deeper level of faith; it is faith that is independent of reason and absolute; based not on reason but rather on recognition of a higher reality. This faith can never await deduction or proof; it cannot be proven, it simply is. It is the difference between loving someone because of a logical reason and loving someone simply because you love them. It is the love of a parent for a child: independent of reason, it remains true no matter what the child may ever do; it is the love one sees in prisons on visitors’ day. When parents come to see their children despite whatever they may have done. And it is the love we hope our children and all those we love will have for us, no matter what mistakes we may make.

When Yitro sees that the Jewish people still follow G-d in the desert even after being attacked by Amalek, he understands something is happening that is an entirely new experience for the world. After all, paganism is worship based on logic: the Egyptians worshipped the Nile because it provided them with sustenance. But if the Nile stopped overflowing its banks the Egyptians would defer to a different god assuming another force of nature now had the upper hand; pagan gods had to earn the peoples’ faith.

So even after the splitting of the sea, if Amalek could attack, then where was G-d? It must mean it was time for something else. And yet, the people despite their struggles, still believe. Indeed, Jewish tradition notes that the numeric equivalent (gematria) of the word Amalek is equivalent to the word safek or doubt. Because the experience with Amalek, attacking the Jews when the entire world trembled before Hashem’s miracles, introduced doubt into the world.

And when Moshe hits the rock to bring forth water (itself an experience one might have thought un-necessary: why not just give the people rain to begin with?) he does it from Mount Chorev (Shemot 17:6) which is another name for Mount Sinai (ibid. 3:1 and Rashi ad loc.) as if to suggest the Jewish people were meant to learn that Hashem is the source of reality. They were not ready for an absolute and independent faith which would now transpire with the giving of the Ten Commandments and the Torah at Sinai….

Indeed, this is the secret to every meaningful relationship: can we move beyond the initial logic and reason that brings us together, and arrive at a level of faith in each other and ultimately in G-d, that defies reason? Perhaps it is no accident that after the ultimate test of the Jewish people’s faith, an experience which defies all logic and undermines all sense of reason, that the Jewish people are finally coming home.

Shabbat Shalom from Jerusalem.

Thursday, January 20, 2022

Rabbi Ari Kahn on Parashat Yitro: The Introduction

Keeping the Land of Israel

by Victor Rosenthal

News Item:

The European Union has spent half-a-billion dollars over the last seven years to support a Palestinian Authority plan to control Area C of the West Bank, an Intelligence Ministry report publicly released Tuesday.

“Foreign assistance as a significant accelerator in the takeover processes,” stated the report by the ministry’s research division, which was authored in June and published this week for Tuesday’s debate in the Foreign Affairs and Defense Committee on the matter.

“The rough estimate is that from the period of 2014-2021, at least half-a-billion dollars were transferred to the Palestinians through various channels and it’s possible that the sum was larger,” the report stated.

An annual sum of some €20 million is earmarked for Palestinian legal battles against settlements and the security barrier, the report stated.

All the territories except Gaza were divided into Areas A, B, and C in 1995 by the Oslo II Agreement. Area A includes major Arab population centers, and is under complete PA security and civil control. That means that PA provides all needed services to the population, including counter-terrorism and law enforcement. The IDF only enters Area A when it is absolutely necessary, and coordinates with the PA to locate and apprehend terrorists (needless to say, this procedure can break down when a wanted terrorist is associated with the PA’s ruling Fatah faction). Area B is under Israeli security control and PA civil control. It is made up of areas with Arab populations that, because of their strategic location or nature, must be under IDF control. About 90% of the Arab population of the territories lives in areas A and B.

Area C, which is about 60% of the land area in question, is under complete Israeli control. It comprises all Jewish communities and military installations in the territories, and contains their entire Jewish population. It also includes strategic areas. Some 450,000 Jews and 180,000 Palestinians live in Area C. Some right-wing parties have advocated annexing or extending Israeli law to Area C, and even most “2-state” proponents agree that for security reasons, and to avoid expelling hundreds of thousands of Jews from their homes, at least parts of Area C must become part of Israel.

In 2009, former Palestinian Authority Prime Minister and Finance Minister Salam Fayyad, in cooperation with the Obama Administration and the EU, came up with a plan to unilaterally establish a Palestinian state, regardless of Israeli wishes. Fayyad envisioned establishing all the pieces of a government and an economy before declaring the state, much like the Zionists did in the pre-state Yishuv. Detailed plans were written, with a high degree of detail and attention to concepts like justice, democracy, and even environmentalism, that would appeal to the Western technocrats who were to pay for the project. The contrast with the actual behavior of the PA, toward its citizens, the environment, and Israel, is striking.

The stated goal is to create a “sovereign and independent state on the 1967 borders with Jerusalem as its capital, and reach a just and agreed solution for Palestinian refugees in accordance with relevant international resolutions, and UN General Assembly Resolution 194 in particular.” If you think the plan might not be problematic for Israel, let me remind you that the PLO has always interpreted 194 to mean that all the descendants of Arab refugees of 1948 can choose to return “home” to Israel, or be compensated for the loss of their “property.”

The plan requires maximum land area under Palestinian control and maximum contiguity thereof, so control of Area C and the expulsion of as many Jews as possible is critical to it. Although Fayyad was pushed out in 2013 by a jealous Mahmoud Abbas (he went to work at various prestigious educational institutions and think tanks), the implementation of the plan continued under his successors.

American funding for the project began with the Obama Administration, stopped under Trump, and is being restarted by Biden. But the lion’s share has come from European sources. Regavim, an Israeli organization dedicated to protecting Israeli lands (both within and outside of the pre-1967 lines), explains some of the methods used by the Palestinians and their European partners to take de facto control of land in the most strategic parts of Area C, such as “E1,” located between Jerusalem and Ma’ale Adumim:


The method is simple: E.U. vehicles station water cisterns and solar panels in strategic spots in Area C. Bedouin clans then create encampments around these critical resources, and the rest is history: The Jahalin clan and the residents of Khan al Akhmar are two well-known examples of the results.

Another ploy is to build an illegal structure at a strategic location, and to post signs designating it a “school” or a “hospital.” If Israel attempts to remove it – remember, the area is supposedly under full Israeli control, which includes zoning and issuing building permits – then she is alleged to be guilty of an inhumane act, or even a war crime. It’s ironic that at the same time, Palestinians and their supporters claim that Israel is “gobbling Palestinian land” by “settlement construction,” when in fact there is almost no construction of new communities and minimal construction inside old ones going on.

The Israeli government does sometimes take action, often when prodded by Regavim, but equally often the thefts of land are simply ignored. I think this is because many Israeli officials, even ones that are supposedly “right-wing,” have internalized the idea that a Palestinian state of some kind is both benign and inevitable. It had better not be inevitable, because nothing about it is benign. The Fayyad plan is essentially a detailed blueprint for the implementation of Arafat’s “Phased Plan” for the replacement of Israel by an Arab state (Fayyad was Arafat’s Finance Minister in the PA’s 2002 government).

It is difficult to think that the European – and American – officials believe that they are doing anything less than working to subvert the Jewish state. It is difficult to think that they are so credulous as to actually believe that the Palestinian State that they are creating on top of us will be democratic, peaceful, and neighborly. Finally, it is impossible to accept that they don’t have the imagination to picture what is likely to happen here if the PLO succeeds in implementing its plan.

What they are doing is an act of war. I would say it is flying under the radar of the citizens of their countries who are paying for it, but the truth is that most of those citizens couldn’t care less about what happens in this tiny spot in the Mideast.

But we, who live here, care, and it’s up to us to make our government carry out its responsibility to defend its citizens, which in this case also means to protect our lands from being nibbled away.

The Yishai Fleisher Israel Podcast: Does Israel Occupy the West Bank?

Season 2022 Episode 3 First Yishai and Malkah on getting "Rona", celebrating Tu Bishvat, and debating Palestinian activist Amer Zahr. [00:21:40] Then Professor Eugene Kontorovich on his new PragerU video asking whether Israeli has rights in Judea. [00:46:20] And finally, Rav Mike Feuer on a being a Priestley Nation.

Support the show (https://www.buymeacoffee.com/yishai)

Emma Watson is Right, Sort Of

Who, exactly, is keeping the Palestinians unfree?

by Hugh Fitzgerald 



Emma Watson, the actress who played Hermione Granger in the Harry Potter movies, made news recently when she declared on Instagram “Free Palestine” and declared her “solidarity” with the oppressed Palestinians. Why her opinion should matter tells us something about the mental state of our giddy globe. What’s next? Should we consult Mick Jagger for his views on the expansion of NATO? Or ask Randy Quaid for his thoughts on the IMF? Watson’s sentiment isn’t wrong, writes Stephen Flatow: the Palestinians in Gaza and the West Bank do indeed need to be free, but she’s sending her message to the wrong address. It’s not the Israelis who are keeping the Palestinians unfree, but their own corrupt and despotic rulers, both those belonging to Hamas in Gaza, and those belonging to the Palestinian Authority in the West Bank.

Flatow’s response to Emma Watson is here: “Emma Watson is right about Palestinians being enslaved,” by Stephen M. Flatow, Israel Hayom, January 10, 2022:

“Free Palestine!” says actress Emma Watson.

She’s right.

The territories where the Palestinian Arabs live are indeed enslaved. They deserve to be freed from the tyrannical rule of their oppressors – Hamas and the Palestinian Authority.

The actress, best known for her role as Hermione Granger in the “Harry Potter” films, set off a firestorm in the world of social media this week with her Instagram post showing “Free Palestine!” banners and expressing “solidarity” with them. Hopefully, her declaration will stimulate a serious conversation about the cruel occupation that the international community has been ignoring.


The “cruel occupation” of Gaza has nothing to do with Israel. There has not been a single Israeli in Gaza since 2005. It is Hamas that makes life miserable for the people of Gaza. The “cruel occupation” in the PA-ruled areas of the West Bank where Israel’s writ does not run, is that imposed by the PA leaders themselves; they are the true source of the Palestinians’ anguish.

The details concerning Hamas and the PA, which I cite here, are all quoted from the latest reports by two strongly pro-Palestinian groups: Amnesty International and Human Rights Watch. These are not “Israeli allegations.” They are what the Palestinian Arabs’ most vocal supporters are saying about the two Arab regimes that rule over 98% of the Palestinian Arabs.

During the past year, “the Palestinian authorities in the West Bank and the Hamas de facto administration in the Gaza Strip continued to crack down on dissent, including by stifling freedoms of expression and assembly, attacking journalists and detaining opponents,” reports Amnesty.

Human Rights Watch notes that the PA recently jailed journalist Sami al-Sai for the crime of “administering a Facebook page that had posted information about PA corruption.” Twenty protesters in Ramallah who dared to cry out against PA corruption were likewise jailed. Hamas recently arrested seven citizens for “participating in a video chat where they answered questions from Israeli civilians about life in Gaza.” And other Gazans were jailed for “weakening the revolutionary spirit.”


Both Hamas and the PA rule over their people with an iron fist. Those who dare to criticize the corruption and nepotism of their leaders, exemplified in Hamas by Khaled Meshaal and Moussa Abu Marzouk, and in the PA by Mahmoud Abbas, or to the lack of elections that makes a mockery of their claims to be democratic, are swiftly punished. The lucky ones are imprisoned. The most unlucky, like Nizar Banat, are beaten to death.

Elections? Nothing doing. Mahmoud Abbas is entering the 17th year of his four-year term as President, and he has put his time in office to good use, having accumulated with his sons Tarek and Nasser a family fortune of some $400 million. Abbas briefly contemplated holding elections in 2021, but as soon as he realized from the polls that he would lose the presidency by a wide margin — any candidate running against him would receive at least 60% of the vote — he promptly cancelled them, and hasn’t spoken of elections since.

Hamas is just as ruthless in Gaza. It routinely imprisons anyone who says a word against the terror group. No one dares to complain about the two Hamas leaders, Khaled Meshaal and Moussa Abu Marzouk, each of whom has a fortune of at least $2.5 billion, stolen from the aid money intended for the impoverished Palestinians in Gaza. In addition there are 600 Hamas millionaires living in lavish villas in Gaza; these are the relatives and friends of the Hamas leaders, enjoying their well-paid sinecures. Hamas has a long record, beginning with its campaign against Fatah, in 2007, of violence in Gaza. In its war on Fatah in 2007 it killed more than 100 members of the group; it also broke the arms and legs of anyone who, though not members, expressed support, however mild, for Fatah. Since 2007 Hamas has carried on inflicting violence to terrorize and crush any critics. It shoots dissenters in the legs, crippling them, or sometimes, Hamas goons break the arms and legs of those who complain about its rule. And every year there have been dozens of extra-judicial killings, in Gaza, of Hamas’ severest critics.

Hamas also frequently executes citizens after “trials” that are “marred with due process violations,” reports Human Rights Watch.

How do the PA and Hamas regimes treat those whom it arrests? “Palestinian security forces in the West Bank and Gaza routinely used torture and other ill-treatment with impunity. … Security forces in both areas used unnecessary and/or excessive force during law enforcement activities.”

What about women’s rights in Occupied Palestine? Amnesty: “Women and girls faced discrimination in law and practice and were inadequately protected against sexual and other gender-based violence, including so-called honour killings.” Last year alone, “nineteen women died in the West Bank and 18 in Gaza as a result of gender-based violence.”


The men who commit these “honor killings” of female relatives in order to “restore the family honor” are seldom punished, and when they are, they can expect only a short time in prison. Wives and daughters are commonly viewed as chattels of their male relatives, who can treat them as they wish. The situation for women is better, but not by much, in the West Bank, where the strictures of Islam have been loosened; in Gaza the fanatical believers hold sway.

Human Rights Watch points out that the PA “has no comprehensive domestic violence law.” Keep in mind that the PA has been ruling for 27 years. Nearly three decades in power and still no comprehensive domestic violence law….

A domestic violence law, meaning a law punishing husbands for disciplining their wives, would likely be seen to conflict with Qur’an 4:34, which allows husbands to “beat” their wives If they even suspect them of being “disobedient.” The PA chooses not to risk opposition from fanatical Muslims; it keeps postponing consideration of a “domestic violence law” and will almost certainly continue to do so. In Gaza, the subject simply never comes up; such a law, limiting the freedom of husbands to discipline their wives, would be unthinkable for Hamas, the Gaza branch of the Muslim Brotherhood.

Homosexuals in Gaza can be imprisoned for up to ten years for committing homosexual acts. The PA has not legislated for or against rights for homosexuals. But it forbids homosexual rights groups from meeting. The PA police keep close tabs on homosexuals, and blackmails them – threatening to tell their families about their homosexual activities – unless they become informers for the police.

Any expression of dissent or criticism of the leaders, in Gaza and the West Bank, is immediately shut down, and the dissenters arrested. Nonviolent protests, whether over price rises or are broken up with extreme violence in both Gaza and the West Bank. There is no freedom of the press; any criticism of Hamas in Gaza or of the PA in the West Bank can cause a newspaper to be temporarily closed. Palestinian courts have ordered shutdowns of websites and social media pages which contained criticism of President Mahmoud Abbas, or were affiliated with opposition groups, or focused on combating corruption.

There have been no elections, either presidential or for the legislature, in the West Bank since 2005, when Mahmoud Abbas became president of the PA. There have been no elections, either presidential or for the legislature, in Gaza since 2006. Both Gaza and the PA territories are despotisms, where public protests, no matter how peaceful, are violently suppressed, social media sites are shut down, and critics imprisoned or killed.

The Palestinians are ruled by grasping despots – in Gaza by the leaders of Hamas, in the West Bank by the leaders of the PA – who have blighted their lives. In mid-December, the telling results of a poll taken by Palestinians themselves were made public. Ninety-three percent, or 1,116 of the 1,200 Arab residents of eastern Jerusalem who were queried, said that they preferred to continue living under Israeli rule rather than be transferred to the rule of the Palestinian Authority. They’re no fools.

Emma Watson, if you care about the Palestinians, turn your gaze on the real villains of the piece and focus the attention of your 61.3 million followers on Instagram not on Israel, but on those who are the Palestinians’ true oppressors: in Gaza, not Israel, but Hamas; in the West Bank, not Israel, but the Palestinian Authority. If only they could speak freely, the Palestinians would thank you for it.

US policy on Iran – repeating or avoiding past errors?

by Ambassador (ret.) Yoram Ettinger

Learning from mistakes?
*Ten days before the toppling of the Shah of Iran, President Carter told a conference of world leaders on the Island of Guadeloupe that a Khomeini-led Iran "would not export revolution… and would be interested in buying tractors, not tanks…. On January 11, six days before the toppling of the Shah, "the CIA assessed that Khomeini would sit back and let his moderate, Western educated followers run the government…."

*On the eve of the toppling of the Shah, US Ambassador to Iran, William Sullivan, argued that Khomeini and the armed forces were anti-Communist, that "Khomeini would play a Gandhi-like role, and that elections would be likely to produce a pro-Western Islamic republic…."

*Five months before the toppling of the Shah, an August 1978 CIA study concluded that "Iran is not in a revolutionary or even a pre-revolutionary situation."

*According to Winston Churchill, "all men make mistakes, but only wise men learn from their mistakes."

Moreover, making mistakes could be a productive experience, if one avoids repeating them.

*Have US policy-makers learned from past mistakes by avoiding – or repeating - them?
The pre-1978/79 mistaken policy on the Islamic Revolution dealt a devastating blow to Middle East stability, generated a robust tailwind to Islamic terrorism, and severely undermined US national and homeland security.

As a result of this dramatically flawed policy, Persia was transformed from "Iran" to "The Islamic Republic of Iran," and from "the American policeman of the Gulf" to a global epicenter of anti-Americanism, stretching its rogue presence from Central Asia, through the Middle East and Africa to Latin America, all the way to the US-Mexico border.

*Notwithstanding the mega-billion dollar bonanza of the 2015 nuclear accord, Iran's Ayatollahs have persisted in perceiving the US as "The Great Satan" and the mega-hurdle on their way to advance their mega-goal: the subordination of Western culture and the entire globe to Islamic Shiite dominance.

Dramatic mistakes of the 1978/79 US policy on Iran
*On November 9, 1978, US Ambassador Sullivan sent his "Thinking the Unthinkable" cable, contending that US interests could be protected in a post-Shah Islamic government. Opposition leaders such as Bazargan would lead a new government, that would depend on the US-oriented Iranian military. Khomeini would return to Iran in triumph and hold a Gandhi-like position in the political constellation. Iran could still be counted on by the US to fulfill its role as defender of the northern tier.

*The late British Prof. Eli Kedourie, who was a game-changing Middle East historian, exposed fundamental fumbles in US policy on Iran: “US Ambassador Sullivan argued that Khomeini and the armed forces were anti-Communist…. that elections would produce a pro-Western Islamic republic…. In Washington, there was a chorus of academic and official voices singing the praises of Khomeini…. Princeton University’s Richard Falk… [claimed that] Khomeini’s entourage were committed to a struggle against all forms of oppression…and strong belief in minority rights…. Khomeini’s Islamic Republic could be expected to have a doctrine of social justice at its core…flexible at interpreting the Koran…. The Islamic republic will be a stabilizing element geopolitically…. The State Department believed that Khomeini intended to set up a government drawn from moderate secular politicians, with Ayatollah Khomeini remaining in the background as a guiding political and spiritual force…. Assistant Secretary of State for Near Eastern Affairs, Harold Saunders, declared that he did not sense a strong anti-American feeling among the [new] leaders of Iran…. [National Security Advisor] Brzezinski told [the new regime] that the US government is prepared to expand security, economic, political and intelligence relationships…. A profound and systematic misunderstanding of Khomeini and what he stood for….”

US conned by the Ayatollahs' Taqiyyah
*The BBC Persian Service documented Ayatollah Khomeini's skillful use of Islamic Taqiyyah, which is a 1,400-year-old act of religious devotion – embraced by Khomeini's successors - intended to mislead rivals/enemies by concealing one's belief and intentions through dissimulation.

Khomeini showered the US with empty promises, which satisfied the worldview of US policy-makers, who were eager for Iran to be pacified and embrace Western values and institutions, such as peaceful coexistence, human rights and democracy.

*Khomeini convinced the US national security and foreign policy establishment that they could do business with the Islamic Republic, as expressed by a January 11, 1979 CIA document.

According to the CIA document, Khomeini was expected to let his moderate, Western-educated followers and his second-in-command, the pragmatic, university-educated, English and German-speaking, Ayatollah Mohammad Beheshti, run the government.

*Moreover, on January 27, 1979 – five days before Khomeini's landing in Tehran – he sent a message to President Carter, suggesting that if the US were to secure Iran's military acceptance of Khomeini's takeover, then he would calm the country, restore stability and protect US interests and US citizens in Iran. The Islamic Republic will not act as the Policeman of the Gulf, will not interfere in the affairs of other countries, and will not export the Islamic Revolution.

*Khomeini stated that he was not opposed to US interests in Iran, and the US would not lose an ally, because he, too, would be a friend of the US. He preferred dealing with the US, rather than the atheistic, anti-religion Soviets. American presence was necessary to counter the Soviet and British influence. The Islamic Republic will be humanitarian, advancing the cause of peace and tranquility for all mankind…. He pledged not to destroy the pro-US military, and urged the US not to pull its sophisticated weapon systems out of Iran.

*However, on February 15, two weeks following Khomeini's landing in Tehran, four senior military generals were executed on the rooftop of a high school. And, that was just the beginning of countless executions.

*Downplaying the role of Islam in shaping the vision, culture and policy of the Islamic Republic, US policy-makers were preoccupied with Khomeini's lack of affinity for the Soviets.

*In January 1980, celebrating the first anniversary of the Islamic Revolution, Khomeini held 63 US hostages, including the US Charge' d'Affaires, declaring: "America can't do a damn thing; Iran is going to fight American imperialism worldwide; and we will export the Islamic Revolution to the entire world." Instead of the soothing messages to President Carter, Iran's Ayatollahs have promoted the message of "The Great American Satan."

Have US policy-makers learned from past mistakes?
According to Tony Blair Institute for Global Change's Kasra Arabi, a specialist on Iran and Shiite Islam, the fundamentals of Iran's Islamic Revolution are as valid today as they were in 1979:

"….Western foreign policy towards Iran has consistently overlooked the power of the ideology born in the Islamic Revolution. The totalitarian worldview promotes repressive governance on religious grounds and hostility to the West. It has been a driving force of instability and violence for decades. It has claimed lives not only in Iraq, Syria, Yemen and Lebanon, but also as far as Bulgaria, Argentina and Thailand….

"Antipathy towards the US has become a greater focal point for the regime under Iran's incumbent Supreme Leader, Ayatollah Khamenei, than it was under Khomeini…. A pledge to exporting the 1979 Revolution is enshrined in Iran's Constitution….

*"Iran's anti-US stance was not altered by the 2015 nuclear agreement…. [The Ayatollahs] believe in a clash of civilizations between Islam and the West, with the view that Islam is incompatible with Western values…. [According to Iran's] anti-Americanism, the US is the chief representative of the oppressors, the Great Satan, Islam's ultimate enemy and the master of injustice that has subjugated the Muslim World…. Since the 2015 agreement was signed, Tehran has become more involved in the region, continuing to support proxy groups. In Syria, Iran spent at least $30bn since 2011, and now spends at least $6bn every year…. Since 1979, revolutionary Shiism has linked Tehran with a network of Shia militia groups in the region, including Hezbollah in Lebanon, the Hashd al-Shaabi in Iraq, Shia militias in Syria and the Houthis in Yemen.

*"Israel is an illegitimate, oppressive and usurping entity, created in the heartland of the Muslim world to enable the West, in particular the US, to achieve its 'colonial goals' throughout the Islamic World….

*"The depiction of a clash of civilizations between Islam and the West, the belief that Islamic governance is the solution to the Muslim world's problems, and the aim of establishing a universal Islamic order based on the Sharia' law are espoused by both Shia and Sunni Islamists….

*"Forty years following the Revolution, Iranian leaders still act on these ideas. Tehran has worked tirelessly to export its Shia' Islamist ideology, regionally and globally. Iran and its proxies are driving violence and instability across the Middle East and beyond….

*"Coexistence between dar al-Islam (abode of Islam) and dar al-Harb (abode of the 'disbelievers') is impossible. Dar al-Islam is in a permanent state of war, or Jihad, with dar al-Harb. Peace between Muslims and non-Muslims is unattainable [while temporary ceasefires are possible]…. Iran actively encourages all Muslims to rise against their corrupt, pro-Western regimes, particularly aiming at Saudi leaders, to whom Khomeini referred as illegitimate disbelievers, who had usurped the holy mosque of Mecca…."

The bottom line
*Is the systematic track record of Iran's Ayatollahs consistent with the assumption that they are amenable to good-faith negotiation, peaceful-coexistence and departure from their 1,400-year-old fanatic and imperialistic vision?

*Does the US recognize the well-documented 1979-2022 ruthless Ayatollahs' reality – including Iran's Constitution, school curriculum, mosque sermons, mass public event, regional and global subversion and terrorism - which has exposed the futility and the self-destructive practice of waiving the military and regime-change options?

*Do the architects of 2022 US foreign and national security policy avoid – or repeat - the egregious errors of their predecessors from 1978/79?

*Or, are US policy-makers still susceptible to the masterful practice of Taqiyyah by Iran's Ayatollahs, sacrificing the harsh and frustrating reality on the altar of convenient wishful-thinking?

Is the US still trapped in a policy, which is underestimates the critical role played by Islam in shaping Middle East culture and geo-strategic relations; a policy which has fueled the “Islamic Revolution,” posing a critical threat to regional and global stability, including US national and homeland security and economy?

Fool me once, shame on you; fool me (at least) twice shame on me?