Against Bagatz

The Judicial Dictatorship in Israel is not Democracy

I’ve been speaking out about the need for judicial reform in Israel, for over thirty years. So, when I saw what Justice Minister Ayelet Shaked has been doing in the last couple of years, I was mildly pleased. It didn’t go far enough for my taste, but “Liat Liat,” little by little, is better than nothing at all.

Why does Israel need judicial reform?

With Purim and elections coming up, National Union Chairman MK Bezalel Smotrich has recently unmasked the Judicial Dictators in the Supreme Court for what they are, a largely self-appointed leftist elite, that looks down on the simple Jews of Israel and their well being, more often siding with Arab terrorists and their political supporters, than with their Jewish victims. We can now also clearly see the disdain they hold for the other branch of government, the legislature, the Knesset and Knesset members, who are popularly elected by the public, as should be in a democracy, unlike the self-appointed Judiciary.

On March 6, the Central Elections Committee narrowly rejected the complaints against Otzma Yehudit’s Knesset run by a vote of 16 to 15. Afterword, left-wing and Arab MKs filed an appeal against the candidacies of Dr. Michael Ben-Ari and Adv. Itamar Ben-Gvir of Otzma Yehudit, with the Supreme Court.

During that Supreme Court hearing, a representative from the State Prosecutor’s Office, urged Ben-Ari’s disqualification. Ben-Ari, has faced multiple attempts from the left, to outlaw his candidacy under Article 7A of the “Basic Law: The Knesset,” which lists “incitement to racism” as one of three actions that disqualify a candidate from running for the Knesset. Attorney General Avichai Mandelblit urged the court to bar him, because in his opinion, Ben-Ari has a long history of “severe and extreme” racism.

At the time, when the Elections Committee voted to let them run, Justice Uzi Fogelman criticized Ben-Ari, pointing out a rally he led in the northern town of Afula, against a tender that was open for all its residents, including Israeli Arabs. Ben-Ari claimed during the protest that the tender “has been opened to the enemy as a form of equal rights.” “That sentence is crystal clear,” Fogelman said, implying racist intentions of Ben-Ari.

Other Judges, earlier, in May 2018, cited remarks about Arabs made by Ben-Ari on another occasion. Ben-Ari said, “We need to call it as it is, they are our enemy, they want to annihilate us. Of course there are loyal Arabs, but they can be counted as one percent and less than that. Unfortunately, the overwhelming majority of them are full partners to their brothers in Gaza.”

Ben-Ari’s lawyer, Yitzhak Bam, responded that his client had “no problem” with Israeli Arab citizens who are loyal to the State of Israel as the state of the Jewish people, as enshrined in “Basic Law: Israel as the Nation-State of the Jewish People.” Justice Yitzhak Amit asked Bam if 99% of Israeli Arabs are considered “enemies,” if they don’t identify with that viewpoint. Ben-Ari’s attorney confirmed, “That’s the logic.” Bam added, that it was hard to know the true number today, since “anyone who expresses those views [support for Israel as the Nation-State of the Jewish People] is ostracized, condemned,” or even attacked.

During that recent Supreme Court hearing, a bitter exchange developed between Chief Justice Esther Hayut and MK Smotrich. After Hayut rebuked MK Smotrich, “Don’t shout here, this isn’t the Knesset.” Smotrich replied.,”Don’t belittle the legislature and don’t disrespect Knesset Members.” Hayut then replied to Smotrich, “This isn’t the Knesset, there are different legal procedures here.” Smotrich replied, “I’m happy for the clarification.” Hayut then commented, “I don’t need to clarify anything for you.” Smotrich then responded to her, “Don’t belittle the Knesset and the public.”

Something that happens regularly by Israel’s Supreme Court overlords.

Subsequently, Hayut also chastised MK Stav Shafir of the Labor Party, who tried to speak: “You won’t speak here, this isn’t the Knesset. At this point, Justice Fogelman joined Chief Justice Hayut saying, “This isn’t anarchy here; what you’re doing here is unprecedented, the politicians will not speak here.”

Thus showing their utter disdain for the legislative branch, regardless of party affiliation. And let’s not forget that Fogelman has already publicly voiced his opinions about Ben-Ari. Shouldn’t he have disqualified himself from the hearing?

Later MK Smotrich told the media, “You needed to be here to see the disgusting contempt, and condescending attitude of the judges, towards the Knesset Members present here in the hearing, from both sides of the political fence. They simply despise us and what we represent.”

Representative Democracy or Judicial Tyranny?

Smotrich continued, “What’s under discussion here is the very composition of the Knesset in the next term, and involvement of Knesset Members in this debate is the most legitimate thing in the world. It’s also legitimate for the judges to decide not to let MKs talk, so as not to turn the debate into a political election platform, but there’s a way to relate to a Knesset member while they’re in the middle of a sentence. They wouldn’t treat someone like that, if they had a modicum of respect. And that’s nothing new.”

Then, Justice Minister Ayelet Shaked spoke out for the first time, about the attempt to the disqualify Ben-Ari from running for the Knesset. “I hope very much that the Supreme Court will not intervene in Israeli democracy and will uphold the decision of the Elections Committee. Michael Ben-Ari was already a member of the Knesset, and the sky did not fall. Arab MKs who do not believe in the State of Israel as a Jewish and democratic state are already in office.”

Let’s look at “Basic Law: The Knesset.” 

It allows the Elections Committee to bar parties from participating in elections that, 1. Negate the existence of Israel as a Jewish and democratic state, 2. Made incitements to racism, or 3. Supported the armed struggle of an enemy state or terrorist organization against the state of Israel.

Many Israeli Arab citizens and their political representatives, the Arab political parties, therefore should be banned from running, under sections 1 and 3. Shouldn’t the law be applied equally in a democracy?

Notice, even Netanyahu knows the truth. In 2018, PM Netanyahu met with South Tel Aviv anti-illegal immigration activists, representing the Jewish population of South Tel Aviv, suffering from the meteoric rise of crime, from illegal African infiltrators living there. Netanyahu questioned one of the activists what caused him to join the campaign to expel the illegal Africans, David said that he began his political activism out of shock at the way the Supreme Court handled the petition against the 2005 Gaza Disengagement Plan. Netanyahu smiled as he said: “You expected justice from the courts? That is the last place to seek justice.”

How are judges picked in Israel? Does the citizenry vote for them as in the US. Few would claim that America is not a democracy.

According to “Basic Law: the Judiciary,” the Judicial Selection Committee has nine members. The committee is made up as follows: Justice Minister – Chairman, another Cabinet Minister, chosen by the Cabinet. Two Knesset Members, chosen by the Knesset. Two members of the Bar Association (Usually selected by the two largest factions in the association).The Chief Justice, and two other justices of the Supreme Court (replaced every three years, the selection is usually by seniority). The committee’s decision to appoint a judge in all lower courts, is passed by a simple majority of members present at the meeting.

Notice the inside deal, three Supreme Court Justices, and two lawyers from the bar (people who probably aspire to be appointed as a judge), who have an automatic majority on the committee.

And who appoints Israeli Supreme Court Justices? In America, the President nominates them, and the citizens’ elected representatives, the Senate, vote to confirm them or reject them.

But in Israel, the rules for appointing Supreme Court judges, really aren’t much better than for appointing lower court judges. It requires a majority of 7 of the 9 committee members, or two less than the number present at the meeting (6 of 8, 5 of 7, etc.).

Notice, the elite clique of Supreme Court judges and lawyer wannabes, already make up five votes. As I said, self-appointing elites, who veer to the left and hold everyone else in disdain.

One last example of Judicial Dictatorship, it occurred in 2017, when Supreme Court Chief Justice Miriam Naor bullyed Justice Minister Ayelet Shaked. Naor made a veiled threat in a letter to Shaked, that she would petition the court against Shaked if Shaked delayed convening the Judicial Selection Committee, which was supposed to announce the appointment of Esther Hayut as the next Chief Justice. Naor said, “the minister should use her authority to establish the schedule only in a true and professional manner. Apparently, the only reason to delay the meeting of the committee is that we have not succeeded in getting to an agreement regarding the identity of the two Supreme Court judges, to be appointed in place of [retiring justices] Danziger and Shoham.”

This problem wouldn’t exist, if the Chief Justice, or other justices on the Supreme Court, weren’t involved with choosing their own colleagues. Judicial Cronyism and with it, Judicial Tyranny in Israel must end. Israel desperately needs reform of the judicial selection process, if it wants to end the Judicial Dictatorship, and have a true democracy.

In the end, the Supreme Court decided to disqualify Doctor Michael Ben-Ari of the Otzma Yehudit Party from running in the Knesset. In response, the Knesset Speaker, Yuli Edelstein said, that was “a serious mistake and the entire public will pay dearly for it.” He continued, “[The Arab] Balad party, that denies the existence of the State of Israel as a Jewish state, has no place in the Israeli Knesset.” Referring to Hadash [communist] leader Ofer Cassif, he said, “One who legitimizes harm to IDF soldiers doesn’t either. We will continue to struggle against provocative anti-Zionist elements [I might add treasonous] in the 21st Knesset as well.”

Chairman Rafi Peretz of the Union of Right-Winged Parties also criticized the Supreme Court for disqualifying Dr. Michael Ben-Ari’s candidacy for the Knesset race. Rabbi Peretz said, “In the State of Israel there is [only] a democracy in appearance. The judiciary has taken the right to choose for Israeli citizens in an unprecedented manner. [Hostile] Ofer Casif and [Ahmed] Tibi are inside, but Dr. Ben-Ari, a Zionist Jew whose sons serve in the IDF, is outside. We are committed to stopping the violation of democracy by the Supreme Court justices.”

Israeli citizens should demand judicial reform and only vote for parties dedicated to carrying it out!

Where Maimonides and the Vilna Gaon Are in Agreement…

Maimonides and the Vilna Gaon: Similar Halachoth, Similar Approaches

“A home becomes transformed when the walls display the likeness of the Rambam or the Vilna Gaon or the other righteous great.”

– Rabbi Avigdor Miller

(Continued from here.)

Three halachoth that we saw in the past week shed light on an approach to Torah study and the halachic process which has been gained popularity recently.

The first halacha is in Hilchoth Sta’’m 10:6. There, Maimonides writes

ולא יאחוז הספר כשהוא ערום, He should not hold the [Torah] scroll while (he/it) is naked.

which is as ambiguous as the source text which appears a few places in the Talmud (Megilla 32a, Sabbath 14a, etc.):

אמר רבי פרנך אמר רבי יוחנן כל האוחז ספר תורה ערום נקבר ערום. ערום סלקא דעתך? אלא אימא נקבר ערום בלא מצות. בלא מצות סלקא דעתך? אלא אמר אביי נקבר ערום בלא אותה מצוה.

R’ Parnach said in the name of R. Yohanan: Whoever holds a Torah scroll naked is buried naked. Naked, you say? — Rather, “naked,” without [the merit of performing] commandments. Without commandments, you say? think you? — Rather, said Abaye, he is buried without [the merit of performing] that commandment.

Does this mean that one should not touch the scroll directly, but rather with have an intervening kerchief, or that one who is not clothed should not hold a Torah scroll? Rashi, and most others who followed him, including the Tosafists, the Rosh, the Tur, and the Shulhan Aruch, takes this to mean the former, and that makes sense, considering that the next line in the Talmud, despite its own inherent ambiguity, discusses the cloth used to cover and protect the Torah scroll:

אמר רבי ינאי בריה דרבי ינאי סבא משמיה דרבי ינאי רבה מוטב תיגלל המטפחת ואל יגלל ספר תורה:

R’ Yannai the son of the elder R’ Yannai said in the name of the R’ Yannai the great: It is better that the covering [of the scroll] be rolled up,and not that the scroll of the Torah should be rolled up.

and that is why you find people, who, when it comes time to roll the scroll, make sure not to directly touch it.

The problem with this approach is that it is unclear, what, if any, problem exists, either ritually or ethically, in directly touching the Torah scroll. Without spoiling the surprise for you, I would mention now that the Vilna Gaon (Orah Hayim 147:1) makes this point, and dismisses the suggestion, made by the Magen Avraham and others, that perhaps because the sages made an enactment that one needs to ritually wash his hands after touching the Torah scroll, which is mentioned in the corresponding text in Shabbath 14a, we should derive that there is something wrong with doing so, or that there would perhaps also be a problem with touching the scroll’s handles.

However, when we look again at the Maimonidean formulation, we see that he does not add Rashi’s interpretation, and as R’ Kappah points out, in context it is clear that Maimonides meant that one should not hold a Torah scroll when he is unclothed, and if the Talmud really meant as Rashi et al. believed,  then R’ Parnach should have formulated his rule the way the Shulhan Aruch (Yoreh Deah 282:4) unambiguously did:

ולא יאחוז הספר בלא מטפחתת, He should not hold the [Torah] scroll without a[n intervening] kerchief.

(In Orah Hayim 147, he formulates it differently, but still unambiguously: “It is forbidden to hold a Torah scroll naked, without a kerchief.”)

Maimonides holds of the latter interpretation of R’ Parnach’s teaching,  and this fits well with other, similar halachoth regarding the proper respect due to scrolls and t’fillin, e.g., Hilchoth Sta’’m 4:22, which discusses the laws of being properly clothed while wearing t’fillin.

What is the Vilna Gaon’s true opinion? Well there is nothing explicit, but there is much to consider: he brings absolutely no source for the Shulhan Aruch’s ruling that one should not directly touch a Torah scroll, neither in Orah Hayim 147 nor in Yoreh Deah 282. Was the Vilna Gaon not aware of this well-known talmudic teaching, which, because it concludes one of the shorter and “easier” tractates, is one with which even those who don’t regularly study talmud become familiar? (I was just at a Siyum Massecheth Megilla yesterday.) No source what so ever? Rather, by not giving a source, the Vilna Gaon is implying that this halacha has no basis in the Talmud, because all the purported sources that others may marshall actually mean something else, and as we just saw, he explicitly rejects attempts to explain the meaning of a possible alternative explanation. We see from this that the Vilna Gaon, as a matter of practical halacha, follows the simple understanding of the sources, the one Maimonides understood: one should not hold a Torah scroll while he is not clothed.

Continue reading…

From Avraham Ben Yehuda, here.

‘Kiymu Vekiblu Hyehudim’ – What’s Been HOT This Month

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Help Free Jonathan Pollard From House Arrest!

If I forget thee, O Jonathan

We raise Jerusalem on a regular basis to our loftiest joy; Loftier than New York, Florida, or the ‘good life’ in foreign countries.

Tzvi Fishman19/04/17

I doubt whether there was anyone on Seder night who said Next Year in Jerusalem with more conviction than Jonathan Pollard, who is still imprisoned in the United States.

True, he is no longer behind bars. However, he understands that a Jew is not considered free as long as he does not live in his own country, as the Passover Haggada teaches us: “This year we are here; next year in the land of Israel. This year we are slaves; next year we will be free people.”

Our sages have instructed that before weekday Grace After Meals, we should read Psalm 137 in order to remember that our eternal place is in the Land of Israel and not in a foreign land: “How shall we sing the Song of G-d on gentile land? If I forget thee, O Jerusalem, may my right hand be forgotten. Let my tongue fuse unto my palate if I fail to mention you, if I fail to raise Jerusalem to the greatest of my joys” (137:4-6).

We raise Jerusalem on a regular basis to our loftiest joy; Loftier than New York, loftier than Florida, loftier than the “good life” in foreign countries. This is exactly what Jonathan Pollard did when he risked his personal freedom in order to help the State of Israel. He knew that if caught in the course of his espionage, he would be sentenced to many years behind bars. Nevertheless, he did not put his personal life as his loftiest joy; He remembered that the Jew’s greatest joy is in the Peace of Jerusalem.

While the echoes of the Feast of Freedom still fill us, the least we can do is remember Jonathan, just as we remember Jerusalem. Each of us can write a short letter to Prime Minister Netanyahu and remind him that Jonathan wants to get home. We can send e-mails to US President Trump and ask him to send Jonathan home.

Such messages to Ivanka and her husband can also speed the day of Jonathan’s release. You can also tweet her on Twitter or send her a message via Facebook. I am sure that she and her husband will put aside all fear of signaling dual-loyalty in order to help the hero who risked so much that other Jews may live in security and freedom.

Even though Jonathan is no longer behind bars, he knows that he is still in prison and wants to live as a free man. He sees the invisible bars of his American prison. He knows that George Washington is not the father of his nation; He knows that the city of Washington D.C. is not the capital of his people; He knows that the Stars and Stripes is not his national flag, and he knows that the “Star Spangled Banner” is not his national anthem. His flag is the Star of David, and his national anthem is Hatikvah. Today Jonathan Pollard is under house arrest in New York. With G-d’s help, we can help liberate him completely.

Reprinted from Arutz Sheva.

Tzvi Fishman is a recipient of the Israel Ministry of Education Award for Creativity and Jewish Culture. His many novels and books on a variety of Jewish themes are available at Amazon Books, including four commentaries on the teachings of Rabbi Kook. Recently, he has published “Arise and Shine!” and “The Lion’s Roar” – 2 sequels to his popular novel, “Tevye in the Promised Land.” In Israel, the Tevye trilogy is distributed by Sifriyat Bet-El Publishing. He is also the director and producer of the feature film, “Stories of Rebbe Nachman,” starring Israel’s popular actor, Yehuda Barkan. He can be contacted via his website: www.tzvifishmanbooks.com