‘Eretz Yisroel Has a Homey Jewish Feel’

Gedaliah O., Old City, Yerushalayim

My family immigrated to Eretz Yisroel when I was seven years old. We were a regular frum American balebatish family from Manhattan. My parents had lived here eighteen years earlier for a very short while, while volunteering on a kibbutz.

A year before we moved, we came to Eretz Yisroel on a pilot trip. At some of the American families we stayed by, the children did not speak any English. My father would never forget that, and he made it a rule that in our house we’d only speak English.

Before leaving America, my parents hired a tutor to teach me some Hebrew. He taught me maybe thirty words. Though it was of some assistance to me, it was still quite difficult when I arrived here.

When I started school in Eretz Yisroel, I had no idea what was going on. After a while, I started having some minor social issues there, so I transferred to another school. I had a few friends there and attended ulpan [school for learning the Hebrew language].

We had started out in a merkaz klita [absorption center] in Mevaseret Tzion near Yerushalayim. We then moved to permanent housing in the town of Kochav Yaakov. It is considered a Torani town, meaning that the people there are Torah observant, though from various backgrounds and sects, ranging from Dati-Leumi [National Religious] to Chareidi. Across the road is the entirely Chareidi town of Tel Zion. Today there are many children from Kochav Yaakov that attend the institutions there—but that was built only several years later. I started attending a Dati-Leumi school in nearby Maale Michmash.

Though by the time we moved I had already completed third grade, the principal of the new school suggested I join their school’s third grade, since it was a small class with only seven other children. If I would have gone to fourth grade, I would have been in a much larger class with twenty kids. This choice served me well. Additionally, because my new rebbi was extremely dedicated to his job, I was so successful. He basically didn’t know any English, and I knew very little Hebrew, yet within a month I was filling out the biurei millim [word explanations] worksheet with simple Hebrew instead of translating it all into English, thanks to his determination.

After a year in yeshiva ketana, I was having some difficulty in integrating into the surrounding society, so I went back to America to learn in the Yeshiva of Bayonne. I also wanted some secular studies, and this way I got them in a Chareidi environment. In the U.S., I skipped to a higher grade, as the level in Eretz Yisroel is higher. I had an older brother that learned there, and I have a married sister who lives in Brooklyn where I would go for an off-Shabbos. My parents had kept a business in the States, so they would fly in occasionally and I would get to see them. They would also fly every Sukkos to my grandparents in Phoenix, and I would join them from Bayonne. Some of my hashkafah as well as my Chareidi attire has stuck with me from my time in Bayonne.

After finishing high school in Bayonne, I came back to Eretz Yisroel and attended a small yeshiva until I got married. I then started learning in R’ Nechemia Kaplan’s yeshiva.

For the first year of marriage, we lived in the Sanhedria neighborhood of Yerushalayim. We then moved to Maaleh HaZeitim, where we lived for the next five years.

Maaleh HaZeitim is a cluster of small Jewish neighborhoods on Har HaZeisim. In addition to hosting the famous Jewish cemetery, there are a lot of Arabs around—some not so very friendly—so I would keep a small stone in my pocket. However, in the course of five years I never ended up having to use it even once. The Jewish presence in the area has greatly reduced the rampant vandalism to Jewish tombstones that was once a normalcy.

In addition to being the resting place of many great tzaddikim, the Har HaZeisim cemetery is also a reminder of the time when people would come to Eretz Yisroel to spend their last days here. Today, B”H, Eretz Yisroel is a place for living Jews and for Jewish living, too!

The country has advanced immensely over the past 25 years. Besides for the gashmiyus side of things—new roads, highways, trains, technology, etc—there are hundreds of yeshivos; various learning programs like avos uvanim and “Yeshivas Mordechai HaTzaddik” [the Purim learning program] are very popular here. Although it is much more acceptable for Chareidim to work than it was thirty years ago, there are not less people learning because of that, considering the immense Chareidi population growth.

There are Chareidi programs for learning trades and for frum people who want to earn degrees. The country accommodates accreditation from other countries; it is a process to get the accreditation recognized, but it is doable. I have a sister-in-law who was licensed to be a nurse in the US, took a test here, and she is now a nurse in Eretz Yisroel.

I find Eretz Yisroel has an enjoyable “homey” Jewish feel—people walking around with taleisim and sometimes tefillin, the Shabbos siren going off at candle-lighting time, a lot of simchas and other Jewish activities all make up this wonderful atmosphere where Jewish people and Jewish living are valued.

Economics Observation

I remember overhearing a conversation between my sister and sister-in-law, one of whom lives in Eretz Yisroel and the other who is still in chutz laAretz. They were discussing the financial differences between both places.

Their bottom line was that it could be the same game in either place for a standard family to make the effort to make ends meet. While one of them made quite a respectable living in the US, after tuition for four kids, maintenance for two cars, housing, and other expenses, not much remained. The one in Eretz Yisroel was earning less than a quarter the amount but was also spending exponentially less on education—and the tremendously lower cost of medical care, a wedding, a bris, or kiddush also cannot be compared.

There really isn’t more money in the US because it’s also needed much more. When there is a bit left over, it goes much further here.

Ron Paul Decries Continued U.S. Imperial Hegemony In Iraq

A Million Iraqis Asked Us to Leave. We Should Listen

You wouldn’t know it from US mainstream media reporting, but on Friday an estimated million Iraqis took to the streets to protest the continued US military presence in their country. What little mainstream media coverage the protest received all reported the number of protesters as far less than actually turned out. The Beltway elites are determined that Americans not know or understand just how much our presence in Iraq is not wanted.

The protesters were largely supporters of nationalist Shi’ite cleric Muqtada al-Sadr, who opposes both US and Iranian presence in Iraq. Protesters held signs demanding that the US military leave Iraq and protest leaders warned of consequences unless the US listen to the Iraqi people.

After President Trump’s illegal and foolish assassination of Iranian general Soleimani on Iraqi soil early this month, the Iraqi parliament voted unanimously to cancel the agreement under which the US military remains in Iraq. But when the Iraqi prime minister called up Secretary of State Mike Pompeo to request a timetable for a US withdrawal, Pompeo laughed in his face.

The US government answered the Iraqi parliament’s vote with a statement that the US military is a “force for good” in the Middle East and that because of the continuing fight against ISIS US troops will remain, even where they are not wanted.

How many billions of dollars have we sent to Iraq to help them build their democracy? Yet as soon as a decision of Iraq’s elected parliament goes against Washington’s wishes, the US government is no longer so interested in democracy. Do they think the Iraqis don’t notice this double-dealing?

The pressure for the US to leave Iraq has been building within the country, but the US government and mainstream media is completely – and dangerously – ignoring this sentiment. It’s one thing to push the neocon propaganda that Iraqis and Iranians would be celebrating in the streets after last month’s US assassination of Iranian general Soleimani, who was the chief strategist for the anti-ISIS operation over the past five years. It’s a completely different thing to believe the propaganda, especially as more than a million Iranians mourned the popular military leader.

The Friday protesters demanded that all US bases in Iraq be closed, all security agreements with the US and with US security companies be ended, and a schedule for the exit of all US forces be announced. Sadr announced that the resistance to the US troop presence in Iraq will halt temporarily if an orderly departure is announced and implemented. Otherwise, he said, the resistance to US troops would be activated.

A million Iraqi protesters chanted “no, no to occupation.” The Iraqi parliament voted for us to leave. The Iraqi prime minister asked us to leave. Maj. Gen. Alex Grynkewich, the US deputy commander in Iraq and Syria, said last week that US troops in Iraq are more threatened by Shi’ite militias than ISIS.

So, before more US troops die for nothing in Iraq, why don’t we listen to the Iraqi people and just come home? Let the people of the Middle East solve their own problems and let’s solve our problems at home.

From LRC, here.

Ishay Ribo: ‘From a Young Age, I Resolved to Write Only Songs Connected to God and Judaism’

Ishay Ribo: The Great Harmonizer

Ishay Ribo’s star is rising, and with it comes a message of hope, faith, and unity.


Last week, on the first downpour of the winter, Ishay Ribo was sitting with his band around a wobbly wooden table in a far corner of the Jerusalem International Convention Center.

Cigarette smoke hung in the air, water bottles were scattered about, and one of his producers was playing backgammon with a balding schlepper. Ribo’s guitarist, long sidelocks reaching his shoulders, slouched in a wooden chair, texting on his phone. His bass player, a small cap atop his head, wore a weathered jacket and a blank expression. Ribo, his beard trimmed close, his short hair slightly graying, tzitzis hanging out of a gray hoodie, sat in the middle of his crew, his eyes at attention.

The linoleum on the floor is cracked, the yellow paint on the walls is peeling, and the fluorescent light above casts a dim glow, but here sits perhaps Israel’s hottest act, preparing for a show.

The scene is right out of a clubhouse – kids seated in a circle playing marbles, friends gathered around a table for a friendly game of cards. There is camaraderie in the air, but also a hint of tension, as if something big is about to happen but no one is exactly sure what.

Ribo is 30 years old, and until a few years ago he was a minor act on the Israeli music scene. Then came his big break, in 2014, when Idan Raichel, a pop star regarded as one of Israel’s most creative and popular musicians, as well as a taste maven with the ability to launch careers, invited Ribo on stage to play a song.

That song, “Tocho Ratzuf Ahavah,” remains Ribo’s calling card, his classic, the sound that other Israeli artists now try to imitate and the melody that has endeared him to the full spectrum of Israeli music lovers, from the proudly secular to the starkly religious.

The song embodies Ribo as an artist. It is both delicate and energetic, full of longing yet exploding into hope. It is also a deeply religious song, with sources in Prophets, Psalms, and Proverbs, and yet its lyrics are easily accessible. It is a foot-tapping pop song with lyrics worthy of poetry.

The song is Ishay Ribo and Ishay Ribo represents the Israeli moment. He is Sephardi but appeals to the entire mishmash of Israeli society – Ashkenazim, chassidim, unidentified. He is a yeshivah graduate who wears a big black kippah and long tzitzis, yet secular Tel Avivans sing along to his songs with the same gusto that chareidim from Beit Shemesh do. He is a former singer in the army band who was invited to perform at both Israel’s nationally televised Independence Day celebration and its Memorial Day commemoration.

To date, he has released four albums – one of which went platinum, two of which went gold – and has recorded duets with a gamut of Israeli pop stars, from legend Shlomo Artzi to chassidic star Motti Steinmetz to pop king Omer Adam. Next year he plans a worldwide tour with stops in the United States, Canada, Mexico, France, and South Africa (he plays Queens College on June 4 and Saban Theater in Los Angeles on June 7), an impressive schedule of international concerts for an Israeli musician who sings in Hebrew and speaks little English.

It’s easy to pinpoint Ribo’s appeal. His voice is smooth and melodic, with a note of truth and urgency. Many of his songs are centered around acoustic guitar, which he plays, or piano, manned by his longtime collaborator, David Ichelovitch. It’s hard to identify his style, but it’s probably best described as soul-spiritual or folk-rock.

Menachem Toker, Israel’s most popular chareidi broadcaster, describes Ribo as a musician who has accomplished the rare feat of cutting across Israel’s sharply defined societal lines.

“Ishay Ribo is totally observant, every yeshivah student can listen to his music,” says Toker. “But he’s also the bridge between the chareidi and chassidic and the dati-leumi. He is the only singer in Israel today loved by the religious and the secular. Some like [Yaakov] Shewkey and some like Omer Adam, but there’s no consensus like Ishay Ribo.”

Continue reading…

From Aish, here.

Are You an American Neocon? Take the Test!

Take a Neocon Litmus Test

In the Wall Street Journal’s Opinion Journal (December 30, 2002), there appeared an article, “What the Heck Is a Neocon?” It was written by (I am not making this up) Max Boot. This is unquestionably the most unfortunate name in the history of the conservative movement.

“If you want a picture of the future, imagine a boot stamping on a human face — for ever.”

~ George OrwellNineteen Eighty-Four

“How much boot?” “Max!” You can see the man’s problem.

Mr. Boot insists that the word “conservatism” applies to whatever Pat Buchanan isn’t and whatever Charles Coughlin wasn’t. (Coughlin was an radio preacher in the 1930’s, a defender of fiat money — “greenbackism.” The church eventually silenced him because of his anti-Semitic broadcasts.)

Boot is very upset that he gets tagged with the identification, “neoconservative.” Anyway, he says he is. That’s his official reason for writing his article. I say, maybe it is, and maybe it isn’t. But why not take him at his word? He writes: “There’s no ‘neo’ in my conservatism.”

So why do I, and others of my ilk, get tagged as “neocons”? Some of the labelers have obvious ulterior motives. Patrick Buchanan, for one, claims that his views represent the true faith of the American right. He wants to drive the neocon infidels from the temple (or, more accurately, from the church). Unfortunately for Mr. Buchanan, his version of conservatism — nativist, protectionist, isolationist — attracts few followers, as evidenced by his poor showings in Republican presidential primaries and the scant influence of his inaptly named magazine, the American Conservative. Buchananism isn’t American conservatism as we understand it today. It’s paleoconservatism, a poisonous brew that was last popular when Father Charles Coughlin, not Rush Limbaugh, was the leading conservative broadcaster in America.

Mr. Boot says he grew up in the 1980’s, “when conservatism was cool.” He should have been there when it wasn’t cool. He never found solace as well as ammunition by watching or listening to Dan Smoot, who was a strict constructionist of the Constitution, the first conservative to make it into syndicated television in the 1950’s and 1960’s, though usually on independent local TV channels. He probably has never heard of Smoot, whose book, The Invisible Government, sold a million copies in 1961. He never listened to Rev. James Fifield’s broadcasts from the First Congregational Church of Los Angeles. He never subscribed to The Freeman when there was almost nothing else like it to subscribe to.

For Mr. Boot and his “ilk,” as he calls them, political life began with Reagan, not Taft. For them, economic theory began with Laffer, not Hazlitt. He grew up believing that the government needs to lower marginal tax rates in order to maximize tax revenues. It never occurs to him and his “ilk” that what we need, all over the world, are tax cuts that drastically reduce government revenues.

Another thing: Mr. Boot grew up two decades after the 1965 immigration act. That law launched what may now be an irreversible transformation of the United States. It is working as expected by the Democrats who got it through the House and Senate in 1965. It is creating millions of immigrant voters and their children who vote overwhelmingly for the party that offers the most government money. The Southwest is steadily marching into the Democrats’ tax-funded hip pocket. This process has only just begun. Differential birth rates will accelerate it. The immigration standards that prevailed before 1965, which the Right and the Left (especially the labor unions) accepted as normal in 1964, are dismissed by Mr. Boot and his “ilk” as “nativist.” The dismissal of the past is hardly a conservative mindset. But it is a neoconservative mindset, as I hope to demonstrate.

But enough on domestic policy (for the moment). Anyway, that’s what Mr. Boot recommends.

But it is not really domestic policy that defines neoconservatism. This was a movement founded on foreign policy, and it is still here that neoconservatism carries the greatest meaning, even if its original raison d’être — opposition to communism — has disappeared. Pretty much all conservatives today agree on the need for a strong, vigorous foreign policy. There is no constituency for isolationism on the right, outside the Buchananite fever swamps. The question is how to define our interventionism.

FEVER SWAMPS

Let’s review briefly the history of the fever swamps. I date America’s fever swamps with the Massachusetts Body of Liberties (1641), the second written constitution in American history, the first being the very brief Fundamental Orders of Connecticut (1639). The Commonwealth of Massachusetts laid down the law:

7. No man shall be compelled to goe out of the limits of this plantation upon any offensive warres which this Comonwealth or any of our freinds or confederats shall volentarily undertake. But onely upon such vindictive and defensive warres in our owne behalfe or the behalfe of our freinds and confederats as shall be enterprized by the Counsell and consent of a Court generall, or by authority derived from the same.

It was this tradition in American history that George Washington invoked in his Farewell Address essay of 1796. I wrote the following For Lew Rockwell on December 28. It was published on December 31. In case Mr. Boot missed the original piece, let me offer some extracts.

* * * * * * * * *

In his now-famous “Farewell Address” of 1796, President George Washington expressed the following sentiments — sentiments that are today considered wildly, flagrantly “politically incorrect” by virtually all Americans, except for a Remnant.

Observe good faith & justice tow[ar]ds all Nations. Cultivate peace & harmony with all — Religion & morality enjoin this conduct; and can it be that good policy does not equally enjoin it? It will be worthy of a free, enlightened, and, at no distant period, a great Nation, to give to mankind the magnanimous and too novel example of a People always guided by an exalted justice & benevolence. . . .

In the execution of such a plan nothing is more essential than that permanent inveterate antipathies against particular Nations and passionate attachments for others should be excluded; and that in place of them just & amicable feelings towards all should be cultivated. . . .

As avenues to foreign influence in innumerable ways, such attachments are particularly alarming to the truly enlightened and independent Patriot. How many opportunities do they afford to tamper with domestic factions, to practice the arts of seduction, to mislead public opinion, to influence or awe the public Councils! Such an attachment of a small or weak, towards a great & powerful Nation, dooms the former to be the satellite of the latter. . . .

Excessive partiality for one foreign nation and excessive dislike of another, cause those whom they actuate to see danger only on one side, and serve to veil and even second the arts of influence on the other. Real Patriots, who may resist the intriegues of the favourite, are liable to become suspected and odious; while its tools and dupes usurp the applause & confidence of the people, to surrender their interests.

The Great rule of conduct for us, in regard to foreign Nations is in extending our comercial relations to have with them as little political connection as possible. So far as we have already formed engagements let them be fulfilled, with perfect good faith. Here let us stop.

George Washington sent the handwritten copy of his now-famous Farewell Address to a Philadelphia newspaper, the American Daily Advertiser in the last full year of his Presidency. Philadelphia at that time was the nation’s capital. The essay was published on September 19, 1796.

In his essay, President Washington defined what it means to be an American patriot. He also identified the characteristic features of “tools and dupes” who “usurp the applause & confidence of the people, to surrender their interests.” It is not surprising that this essay is not assigned to students, even in graduate classes in early American history. Today, and for the last century, the tools and dupes have gained control of the federal government, the media, and the schools.

As the outgoing leader of what had become the Federalist Party, Washington also here articulated the sentiments of Jefferson’s Democrats. This was the last year in which any President can truly be said to have represented the thinking of virtually all Americans. The penultimate draft of the essay was written by Alexander Hamilton, Washington’s Secretary of the Treasury.

Four and a half years later, Hamilton’s political rival, Thomas Jefferson, delivered his first inaugural address in the nation’s new capital, Washington, D.C. In it, he expressed these sentiments:

About to enter, fellow-citizens, on the exercise of duties which comprehend everything dear and valuable to you, it is proper you should understand what I deem the essential principles of our Government, and consequently those which ought to shape its Administration. I will compress them within the narrowest compass they will bear, stating the general principle, but not all its limitations. Equal and exact justice to all men, of whatever state or persuasion, religious or political; peace, commerce, and honest friendship with all nations, entangling alliances with none; . . .

Anyone who is looking for evidence of the annulment of “original intent” of the leaders of the Constitutional era need search no further. In politics primarily, and not in the decisions of the United States Supreme Court, the rejection of original intent is most blatant. In foreign policy, above all, the original intent of the Framers of the Constitution has been negated — politically, ideologically, philosophically, and especially emotionally. On this point, the Right and the Left, the Democrats and the Republicans, the conservatives and the interventionists all agree: The United States government has both the right and a moral obligation to intervene in the national affairs of the world.

Today, upper-middle-class American conservatives cheer when the United States government sends the sons and daughters of the lower classes to die in foreign adventures. Then they complain about high taxes. They sacrifice other people’s children to the Moloch State, but worry publicly about high marginal tax rates. Is it any wonder that their political opponents do not take them seriously, and their supposed political representatives regard them as permanent residents of their hip pockets: suitable for sitting on? All it takes to get conservatives to stop complaining about high taxes is another splendid little war, or better yet, a world war. This political strategy has worked every time since 1898: the Spanish-American War.

For the last century, the only people who have invoked the doctrine of original intent where it counts most, and where the Framers said it counts most — in the life-and-death matters of foreign policy — are members of the Remnant.

* * * * * * *

On December 28, I had never heard of Mr. Boot, but I surely was familiar with his “ilk.” They are the spiritual heirs of the “tools and dupes” described so well by Washington over two centuries ago. They parade as patriots.

So, it is time for a litmus test. Apply it to yourself. See if you are a neocon. Then apply it to those who come in the name of the Republican Party to solicit your money, your votes, your allegiance, and above all, your intellectual subservience.

PART 1: DOMESTIC POLICY

Each of the following Cabinet-level Departments has, on the whole, made America a better place to live, and should not be abolished: Agriculture, Commerce, Education, Energy, Health & Human Services, Housing & Urban Development, Interior, Labor, and Transportation. T F

The Federal Reserve System has produced net benefits for the American economy, and it deserves its legal status as a privately owned monopoly over money and banking. T F

Racial or religious discrimination in housing, dining, and other privately owned and privately funded sectors of the economy should be prohibited by federal law. T F

All governments should lower their top marginal tax rates, but only by enough to increase their revenues. T F

Education vouchers are the best way to restore the public’s faith in America’s schools. T F

Tax-funded education deserves our faith. T F

Compulsory education is a Good Thing. T F

To save the Social Security system, a portion of the reserves should be turned over to SEC-approved investment trusts. T F

Social Security is worth saving. T F

Michael King (a.k.a. Martin Luther King, Jr.) was both a good Christian and a scholar, and should not be judged on the content of his character (i.e., continual adultery). T F

John F. Kennedy was both a good Roman Catholic and a supply-sider, and should not be judged on the content of his character (i.e., continual adultery). T F

Robert A. Taft was a right-wing fanatic who fully deserved to be defeated by Dwight Eisenhower in 1952. T F

PART 2: FOREIGN POLICY

Having stayed out of all joint military treaties after the French Treaty of 1778 lapsed in 1802, the United States was wise in joining NATO, SEATO, and the other regional alliances after 1947. T F

There are only two legitimate views of American Foreign policy: Theodore Roosevelt’s and Woodrow Wilson’s. T F

The phrase “no entangling alliances” in fact means “more entangling alliances.” T F

World War I was a just war for the United States. T F

Woodrow Wilson was wise in abandoning neutrality and siding with England, even though he was re-elected in 1916 on the slogan, “He kept us out of war.” T F

World War II was a just war for the United States. T F

Franklin Roosevelt did the right thing in placing an oil embargo on Japan in 1941 and then not warning the commanders at Pearl Harbor that the Japanese fleet was heading for Pearl in the first week of December, 1941. Had he not done this, Americans would not have been persuaded to go into Europe’s war. T F

The Korean War was a police action that did not require Congressional approval. T F

The Vietnam War was a police action that did not require Congressional approval. T F

The geographical United States is best defended by American troops that are stationed outside the geographical United States. T F

The Central Intelligence Agency is a bulwark against foreign threats to the United States, and it deserves to be funded. T F

The United States government should continue its formal relationships with the International Monetary Fund and the World Bank. T F

The aircraft carrier is a more vital weapon for America’s defense than the submarine. T F

SCORE

You get four points for each answer you identified as “F.”

91-100: Patriot (as defined by George Washington)

81-90: Old Rightist (as defined by Robert A. Taft)

71-80: Fusionist (as defined by Frank Meyer)

61-70: New Rightist (as defined — and more important, funded — by Richard Viguerie)

51-60: Southern Partisan (as defined by George Wallace)

41-50: Conservative (as defined by Russell Kirk and F. A. Hayek, on why he wasn’t one)

31-40: Buckleyite (pre-1970)

21-30: Good Old Boy (as defined by Strom Thurmond after 1970)

11-19: Neoconservative, Type A (as defined by Gertrude Himmelfarb)

5-10: Neoconservative, Type B (as defined by Himmelfarb’s husband and son)

0-4: Republican National Committee

DAS BOOT

Mr. Boot is representative of the new, improved conservatism of the post-Cold War era. Acknowledging that the Soviet Union collapsed, he recognizes that American foreign policy now has no military reason to remain internationalist. This has created a major problem for neocons: what to do with the American Empire, other than the unthinkable, i.e., bringing the troops home by Christmas — any Christmas. So, he sets forth the two views of American foreign policy that have been offered to the voters since the election of 1912. We get to choose between only these.

[Theodore Roosevelt’s] One group of conservatives believes that we should use armed force only to defend our vital national interests, narrowly defined. They believe that we should remove, or at least disarm, Saddam Hussein, but not occupy Iraq for any substantial period afterward. The idea of bringing democracy to the Middle East they denounce as a mad, hubristic dream likely to backfire with tragic consequences. This view, which goes under the somewhat self-congratulatory moniker of “realism,” is championed by foreign-policy mandarins like Henry Kissinger, Brent Scowcroft and James Baker III.

[Woodrow Wilson’s] Many conservatives think, however, that “realism” presents far too crabbed a view of American power and responsibility. They suggest that we need to promote our values, for the simple reason that liberal democracies rarely fight one another, sponsor terrorism, or use weapons of mass destruction. If we are to avoid another 9/11, they argue, we need to liberalize the Middle East — a massive undertaking, to be sure, but better than the unspeakable alternative. And if this requires occupying Iraq for an extended period, so be it; we did it with Germany, Japan and Italy, and we can do it again.

As for me and my house, give me Grover Cleveland.

CONCLUSION

World War II settled whether the Big Moustache or the Little Moustache would control Eastern Europe. Big Moustache won. Producing that decision cost Americans 291,000 lives, 670,000 wounded, and the prospects of an unbalanced budget until the Second Coming.

The Cold War settled whether the Marxist internationalists or the fractional reserve banking/oil company internationalists would dominate the world. The latter visibly won in 1991.

The winners forgot about the Crescent Flag. That error in calculation — an error above all of demographics — will be with us for the next two centuries. The battle is being lost on the battlefield that counts most: the bedroom. Pat Buchanan assembled the figures and published them in The Death of the West. The neocons have yet to reply. That’s because, on average, they and their constituents have fewer than 2.1 children — the population replacement rate.

Furthermore, the Arabs have institutional memories longer than the Vatican’s. In contrast, the neocons have little sense of history. They do not remember how short a time the Latin Kingdom of Jerusalem lasted: two centuries.

Mr. Boot tells us that he is not a neoconservative, yet his two foreign policy options are those offered by the neocons. They are the same two general approaches that have been offered for nine decades by American Progressivism, a movement that was (and remains) Darwinist and statist to the core. As card-carrying Progressives, the neocons have adopted Progressivism’s expansionist, interventionist foreign policy. Their special twist has been their focus on the Middle East as their primary theater of operations. This focus began with Harry Truman’s decision in May, 1948, to recognize the State of Israel, to the consternation of the foreign policy establishment, which was WASP to the core. The establishment’s incarnation in 1948 was George C. Marshall, who was then Secretary of State. Marshall threatened to resign if Truman recognized the State of Israel, but he wimped out when Truman ignored him and did what Truman’s former business partner recommended. The entire foreign policy Establishment also capitulated. The neocons, who had been mostly Democrats before they became dominant as advisors of Bush-Clinton-Bush, have extended Truman’s Middle East policies. The collapse of the Soviet Union has allowed them to move the primary theater of operations from Europe to the Middle East.

In the name of good, old-fashioned Republican conservativism (1985 vintage), Mr. Boot promotes the neocons’ agenda. It is obvious to those of us who are in the tradition of the Old Right, which culminated politically in the candidacy of Robert A. Taft, that Buchanan is correct: the neocons are the brains behind Mr. Boot’s variety of conservatism, as surely as Perle and Wolfowitz are the brains behind George W. Bush’s foreign policy.

Until the neocons call on the President or his surrogate in the State of Israel to launch the one military tactic that might reverse this war — a nuclear bomb dropped on Medina and another on Mecca — they are just fooling around with our money and our lives. They are offering halfway-house options. Nuclear bombs on the supreme emblems of Islam might work, or they might not, but this is sure: nothing less than this will, if the battle is perceived by Western politicians and their advisors as essentially a matter of foreign policy and armaments, which they do today. But this battle is deeply religious, and the primary determinants of victory are three-fold: (1) commitment to a creed that confidently invokes supernatural power; (2) the will to recruit and disciple common people in terms of this creed; (3) the willingness to conquer through procreation. The neocons are losing this war in all three areas.

For those of us who are opposed to pre-emptive war, especially pre-emptive nuclear war, the neocons appear to us as (1) high IQ fools with very short memories, or (2) nuclear war-mongers who have not yet laid their fall-back option on the table for discussion.

If it’s a question of the Fever Swamps or The Big One (twice), I’ll stick with the Fever Swamps.

January 3, 2003

From LRC, here.

Leave the Goyim and Join Your Brethren in the Jewish Heartland!

Not Just a Spectator

Yedidyah B., Yerushalayim

B”H, I am happily raising my family in Yerushalayim, making a living running a business I started, and learning Torah as well. Honestly, though, all of this is not something I take for granted.

I grew up in a regular American yeshivish home in a frum community in New Jersey. I am fortunate to have ended up living in Eretz Yisroel, but from a class of fifteen kids in cheider, I’m the only one so far. One of the kids in my class unfortunately ended up marrying a shiksa r”l. I am very troubled by the thought that the same percentage of the American chinuch system’s complete failures — at least concerning my class — is also the same percentage of those who have succeeded in coming to live in Eretz Yisroel. I am still contemplating why this is so.

Anyone who has gone through the chinuch system has been exposed to Torah, shas and poskim. Therefore, the centrality of Eretz Yisroel must surely be so very clear to them. How can they not want to live in Eretz Yisroel? People are busy with chumros in all sorts of things, so why is living in Eretz Yisroel left out—even if it might not be an absolute chovah?

I came to Eretz Yisroel in 2003 at the age of nineteen. I liked the yeshivos in America, but the love of Eretz Yisroel brought me here. I started out in a small yeshiva in Yerushalayim catering to American bochurim. I quickly realized that if I really wanted to stay in Eretz Yisroel, it would be best to integrate into the Israeli Chareidi system and culture, so I decided to make the jump into an Israeli yeshiva.

I attended the famous Ponevezh yeshiva in Bnei Brak for a year and a half. When I first arrived there, I only knew some basic “siddur” Hebrew, and I had to pick up the language quickly; basically overnight. It was the best ulpan [school for learning the Hebrew language] and merkaz klita [integration center] into the Israeli Chareidi world. I had the most amazing time of my life in Bnei Brak, with exposure to the rich Torah center and its special personalities.

Now living in Yerushalayim, I am part and parcel of the Israeli Chareidi community with all of its pros and cons. (Of course, what constitutes a pro or a con is a matter of personal opinion and a question of priorities.) For example, I would be happy if my kids knew a bit more math, but we made a decision that it is more important to be part of the Chareidi community and not feel different. My kids are well integrated, so much so that they don’t feel like “American” kids at all. Proof is, my daughter did not elect to be placed with the dovrot [English speakers] group.

Here in Eretz Yisroel the Torah becomes alive. When discussing the Me’aras HaMachpelah from the weekly parsha, it isn’t something we just read about—we were actually in Chevron recently, looking at what was the sadeh that Avrohom Avinu bought. For us in Yerushalayim, the absence of a sheep for the korban pesach is glaring. The Beis HaMikdash is a real concept, waiting to be rebuilt on the Har HaBayis behind the Kosel HaMa’aravi.

There was a time in recent history when Eretz Yisroel needed Yidden to come here to make it happen. Today we are at a point where much has already been built up here, both physically and in a Torah sense. The center of the Torah world—including prestigious yeshivos, respected and widely recognized batei din, rabbonim of world-renowned stature—is now here in Eretz Yisroel. Despite that, Eretz Yisroel still needs you; the more frum Americans here, the greater our influence would be on what’s happening here. Realize on one hand that there is great opportunity here, and on the other hand, it’s you, your children and family who are missing out by not being here. It’s your choice to jump on the train and be a part of history in-the-making, or just to watch it as an outside spectator. As my ninth-grade rebbi would say, “You can make a cow thirsty and bring it to the freshwater lake, but you cannot make it drink.”

I have come across many older people visiting here—some who come as often as three times a year, many who even own apartments here. I often hear them saying how they would love to retire here and how lucky I am to live here. The reason many of them are not staying to live here is because they have children and grandchildren settled back in the U.S. If the chinuch for the value of living in Eretz Yisroel doesn’t have a big enough impact on the younger generation, they won’t make the move. Not only will they miss out, but the older generation might just find themselves stuck there in America, dreams unfulfilled.

On a practical note for those who do want to come, I recommend first finding a suitable community to be a part of, carefully considering the pros and cons (especially including the school system) you are willing to deal with. This doesn’t mean you have to give up your identity. Contrary to popular belief, there is a tremendous amount of diversity within the frum world here. Just stick to your community’s guidelines though, and don’t count on changing the system. For the kids, it’s especially important that they not remain outsiders.

So many Goyim!

My father is descended from the Zoref-Salomon family who were very involved in yishuv Eretz Yisroel. Our ancestor R’ Shlomo Zalman Zoref was instrumental in getting permission for Ashkenazi Jews to live in Yerushalayim almost two hundred years ago. To his signature on a document now on display in the Churva shul’s lobby, he appended “ish Yerushalayim” [man of Yerushalayim].

The connection to Eretz Yisroel must be in our genes. On a recent trip to America, I was sure my ten-year-old daughter would have a good time. But it didn’t take long for her to want to go back home, as, in her words, “It’s freezing here and there are so many goyim!”

Reprinted with permission from Avira D’Eretz Yisroel.