The Gemara Explicitly Says Our Forefathers Sinned. Mussar Personalities Happen to Disagree…

The Cost of Rejecting a Ger. Timna.

The original version of this was posted in ’06.  After extensive alterations and additions this needed to be posted anew.
In Sanhedrin 99b the Gemara explains that Timna went to Avraham, Yitzchak, and Ya’akov and asked that they accept her as a convert to Judaism, and they all refused her. So she went and became concubine Esav’s son Eliphaz just to be close to the family of Avraham Avinu, even though it was a shocking debasement for the daughter of a king to become a concubine. The Gemara then says that we were punished for this, in that Amalek descended from her union with Eliphaz. With this the Gemara illustrates that what may seem to be a passuk with no special significance is actually very meaningful. But it is important to realize that this Gemara opens the window on a very significant issue.
The Alter from Slobodkeh (in his sefer Ohr Hatzafun) says that we know that Avraham’s life work was to spread the knowledge of Hashem and that he was a great seeker of geirim.  If he refused her, he must have seen terrible character traits in her.
If so, we can say that they refused her because they correctly discerned in her the midos that ultimately expressed themselves in her descendant, Amalek, and they didn’t want those personality traits grafted onto Klal Yisroel.
Even though this rejection resulted in the birth of Amaleik, it is better to allow the creation of an eternal existential threat rather than jeopardize our defining Jewish traits. Better to create an Amoleik than to bring middos ra’os into Klal Yisrael.
Similarly, we find the issur of accepting Amoni and Mo’avi, apparently for their bad middos. But maybe that is only after their nation had expressed the bad midda in a maaseh which deserved punishment–shelo kidmu. Here, her middos ra’os had not yet expressed themselves. Even so, the Torah shows us that he and the other avos should have helped her. Their refusal shows how serious a refusal to do a chesed is–our terrible nemesis Amalek came from her.
And this is the same taineh on Ya’akov for hiding Dinah from Eisav, and of course he was punished for that as well, when Dinah was taken by Shchem.
Perhaps (see Yalkut Lekach Tov at the end of Vayishlach) the taineh was not that they didn’t do differently, but that they didn’t feel any sympathy for her when they decided that they couldn’t help her. But the fact is the Gemara uses the expression Lamos (in Iyov, from the shoresh “nameis”, meaning melt, here meaning a person who shrinks from doing chesed for his neighbor) mei’rei’aihu chesed regarding Ya’akov, which sounds like a tainah for not doing differently.
Also remember what R’ Chaim Shmeulevitz says about “ohr vechoshech mishtamshim be’irbuvia” on the Makkas Choshech. Perhaps the problem in this marriage was not only the choshech alone, but the fact that it was combined with an ohr that both Eliphaz and Timna had. In other words, Timna was honestly motivated to become a giyores, but along with that ohr there was a choshech that they were unable to eliminate, which, in combination with their ohr, was capable of generating a terrible force.
(The plain meaning of the Gemara is a criticism of the Avos. The language of the gemara in Sanhedrin 99b is

נפק מינה עמלק דצערינהו לישראל מאי טעמא דלא איבעי להו לרחקה

Amalek came from her, who pained Israel. Why? Because they shouldn’t have distanced her.
I am following Gedolei Hamefarshim that understand the Gemara differently.)

But there might be a theme about refusing geirim, because not only do we have the Gemara in Sanhedrin about Timna, there’s also the Gemara in Sottah 42b about Orpa, which says that both Golyas and Yishbi (who almost killed David in a later battle) were among the four sons of Orpa. The Gemara there says that amar Hakadosh Baruch Hu yavo’u b’nei haneshukah v’yiplu b’yad bnei hadvukah, so you can’t really tell whether there’s any taineh on Na’omi for discouraging Orpa, or the only point of the Gemara is that Orpa was unfit to become a Jew, as shown by the sons she ultimately had. So, although there is a clear similarity between the cases of Timna and Orpa– both being turned away, both giving birth to children who threatened our existence– and there’s also the Gemara about Yaakov refusing to give Dinah as a wife to Eisav, and the story of Shchem that followed, there’s no clear evidence as to how the three fit together, whether there is a general theme or mussar haskeil, or that you have to judge them on a case by case basis.
Also note that the Gemara in Yevamos (79a) says that the reason Hashem agreed to the demand of the Giv’onim to have the children of Sha’ul killed, was in order to make a Kiddush Hashem so that other potential Gerim would see the concern that the Jews have for the well-being of Gerim, and the Giv’onim lost their livelihood with the destruction of Nov. Now, Chazal also say that Yishbi’s ability to almost kill David was because the aveiraa of Nov had as of then not been forgiven (that’s why he’s called Yishbi B’nov). So you have the son of a refused geir becoming the instrument of nekomoh for an injury to geirim– not good geirim, Giv’onim, but geirim nonetheless. So you see once again that Chazal stress the importance of sympathy with, and the risks of indifference to, the geir.
R’ Chaim Ehrman attended R Schwab’s chumash shiur for four years, and in 1961 he heard the following from him:

When nations wage war, one nation generally covets the resources or the land of the other nation. Amalek went to the desert to wage war against Yisrael. Did they want the desert? There are miles and miles of desert available to any nation. There is no need to wage war to claim the desert. Amalek had a goal in mind. He wanted to show that the Am Hashem, the nation that Hashem chose to be His people are vulnerable and can be attacked like any other nation. Amalek deliberately waged war against the Will of Hashem. He wanted to show that Hashem’s nation is made up of mere humans and can lose a war (which happened when Moshe lowered his hands) like any other nation. What is the source of this hatred?
Rav Schwab answers this question based on the Gemara in Sanhedrin 99b. Amalek’s hatred came from his mother, Timna. She was a princess from the land of Canaan. She could have lead a life of luxury and royalty. She decided to become a giyores and marry into the descendants of Avraham Avinu. She approached Yaakov Avinu, but he replied, saying “you are from Canaan, and we may have nothing to do with Canaanites.” She went to Eisav, who told her that he had three wives and could not take another wife. She approached the children of Eisav and again she was rejected. Finally, Elifaz, the son of Eisav, took her as a concubine, not as a regular wife.
Timna felt totally rejected. She stooped from being a princess to a mere concubine, not even receiving a kesuba, a dowry. She realized that Hashem is the true G-d, but became very bitter because of her treatment and the respect she should have received. (Notice the warm reception Boaz gave Ruth, a princess of Moav who gave up her religion to become a giyores.) Amalek, her son, picked up the bitterness and unhappiness of Timna. He, then, decided to avenge his mother’s sadness and rejection. The mussar haskell (moral lesson to be learned) is that we must try to be mekarev (bring close) everyone, to the best of our ability, and avoid rejecting any person from Avodas Hashem.(End Ehrman. He says that he is in middle of putting a together a sefer of the shiurim he heard from R Schwab, which will include this.)

So, you have a pretty clear difference of opinion between the Alter and R Schwab. One said that we pushed her away because she had middos m’gunos, the other says she had middos m’gunos because we pushed her away, which seems closer to what the Gemara in Sanhedrin says. Unless pshat is that we shouldn’t have pushed her away (at all, so brusquely, so completely) despite her middos m’gunos.
If I were around when Chazal talked about discouraging potential geirim, I would have asked, but look what happened when we did that to Timnoh and to Orpoh. What would they have answered? That the richuk there was too strong? That the richuk is only a test for sincerity, but once you find sincerity you should encourage them? That we were m’racheik them because of their bad middos, and better a bad goy than a bad Jew? That instead of rejecting them completely, we should have worked with them and helped them eliminate the middos ro’os and then taken them as geirim? That even if you are m’racheik, you should be close to them socially and try to do chesed for them?
At a conference in Eretz Yisroel in July 2006 about standards in Geirus, Harav Reuven Feinstein said a new pshat in Koshim Geirim L’Yisroel K’sapachas: he said that this is also referring to the punishment for being m’racheik a geir tzedek, or in making him wait five years before his geirus, because it says “m’kablim osso miyad.”
Rav Bergman in his Shaarei Ora II on this parsha has a beautiful discussion of this sugya.  His focus is on the concept of Kiruv, which spans a range from baalei teshuva to geirim.  He goes with the Alter’s approach.  He adds that it was davka because Timna was such a great person that her middos ra’os could not be corrected.
A normal geir will be mevatel themselves to Klal Yisrael, and overcome their natural techunos hanefesh.  But she was a great woman.  She had such a hakara that she would do anything just to get close to the family of the great Avraham Avinu.  Ironically, davka because she was so great she couldn’t be mevatel herself to our hashkafos and middos, and her terrible middos would remain part of her.  But, he says, no matter what the reason is, rejecting a person who wants to become a ger has a terrible price.  The consequences are inevitable even if the decision was fully justified.  He says that we see what Avraham Avinu was willing to forego, kabalas pnei haShechina, for all the years Lot was with him, so he could be mekareiv him.  He adds something I also once said: why is גדולה הכנסת אורחים מקבלת פני השכינה?  Because receiving guests, chesed and kiruv, is being domeh to Hashem, mah hu…. and becoming a Godly person is far greater than standing in the presence of God.  In any case, the idea is that kiruv is so precious and valuable that even in those cases where kiruv is not good, where it is dangerous, rejecting it causes tremendous damage.  We find it by Timna and we find it by Dina/Eisav, and I would add that this may have also been the shitta of Shammai HaZaken.The way I visualize the concept that there are negative consequences even when the act is entirely justified is that Kiruv is so critical to the briya that it is close to teva.  There are times that picking up a piece of steel that is glowing red is necessary.  Your act might be necessary to protect someone you love from a horrible fate.  But you’re going to get burned.

Visualizing it is not the same as understanding it.

UPDATE 2018.
Just something that came up in current events – another rejected Gerus novitiate who became a Nazi.
Jerusalem Post
Times of Israel

“Adam Thomas, who had studied in Israel and tried to convert to Judaism, and Claudia Patatas found guilty of membership in outlawed far-right group”

“While Avi, or Adam I guess, was extremely intelligent, he had an extreme approach to Judaism,” Simpkins said. “He was very insecure (bordering on paranoia), constantly emotional, and intense. He was quick to anger when agitated, but I never saw anything remotely resembling violent tendencies.”
Simpkins said Thomas spoke of having a terrible childhood in the UK and grew up with family who were far-right extremists.
“He started learning about Judaism to discover why he was supposed to hate them,” Simpkins said. “Then he decided he really wanted to become an Orthodox Jew himself.” But at the yeshiva in Jerusalem – one which is popular with converts as well as Jews who grow up secular – Thomas struggled.
“The rabbis decided that Adam needed to deal with his childhood professionally and return to convert with a clear head,” Simpkins said. “He was making the common mistake many who desire conversion make, which is to replace one psychological extreme with another… Adam was given two weeks to leave the yeshiva when the rabbis decided he needed psychological help before proceeding.”

From Beis Vaad L’Chachamim, here.

I Can’t Tell You What This Article Is About…

The 35 (!) techniques politicians use to avoid answering interview questions

By Raf Weverbergh and Kristien Vermoesen

People often say that politicians never ‘tell it like it is’. This is an important part of what draws people so strongly to populists like Trump. They take pride in the fact that they do not let themselves be muzzled by ‘political correctness’, as opposed to the aloof, carefully weighted discourse employed by professional politicians.

But is it true that politicians always keep their cards as close to their chests as possible? According to several researchers in the field, it is.

British communication expert Peter Bull has been studying the communication habits of British politicians for decades, a job that obliges him to watch political interviews for hours on end.

Through patient tallying and categorisation, he has come to distinguish between at least thirty-five (35!) techniques that politicians use to evade questions posed by journalists, a practice that he has dubbed ‘equivocation’. The closest definition of this term would probably be ‘a refusal to commit’.

For those of you who are interested: there are twelve main categories, which can be subdivided as follows:

Thirty-five ways to avoid answering interview questions

  1. Ignoring the question
  2. Acknowledging the question without answering it
  3. Questioning the question
    • Requesting more explanation
    • Bouncing the question back: ‘You tell me’
  4. Attacking the question
    • The question does not address the key topic under discussion
    • The question is hypothetical or speculative
    • The question is based on a faulty premise
    • The question is not accurate in terms of facts
    • The question contains an erroneous quote
    • The question contains a quote that has been taken out of context
    • The question is offensive
    • The question is based on a wrong choice
  5. Attacking the interviewer
  6. Refusing to answer
    • Because you cannot answer
    • Because you do not want to answer
    • ‘I can’t speak for someone else’
    • Delaying the answer (‘You will have to wait and see’)
    • Claiming ignorance
  7. Making a political point
    • Attacking an external group (the opposition or rival groups)
    • Referring to policy
    • Defending policy
    • Reassuring
    • Appealing to nationalism
    • Presenting a political analysis
    • Self-justification
    • Defending your own party or opinion
  8. Providing an incomplete answer
    • Starting an answer but not finishing it (interrupting yourself)
    • Providing a negative answer: the politician says what is not going to happen instead of what is going to happen
    • Giving a partial answer
    • Answering only half of the question
    • Giving only a fraction of an answer
  9. Repeating the answer to the previous question
  10. Saying or implying that the question has already been answered
  11. ‘Excusing’ yourself: (‘Excuse me, but…’)
  12. Taking the question literally

It cannot be denied that this is an impressive list indeed. For the sake of completeness, Bull also identified the most popular evasion technique among these 35. The one that came out on top was, without a doubt: ‘Attacking the question’.

Continue reading…

From FINN, here.

Central Banking = Price Controls

Trump Is Right, the Fed Is Crazy

By Ron Paul

Ron Paul Institute

October 30, 2018

President Trump recently called the Federal Reserve’s interest rate hikes crazy. Leaving aside President Trump’s specific complaint, which is likely motivated by the belief that low rates will help him win reelection, he is right that “crazy” is a good way to describe the Federal Reserve.

When not forced to use a government-created currency, individuals have historically chosen to use a precious metal such as gold or silver as money. The reasons include that precious metals are durable and their value tends to remain relatively stable over time. A stable currency ensures that prices accurately convey the true value of goods and services.

A main value of a precious metal is it accurately conveys the true price of money, which is the Interest rate. If the interest rate reflects the manipulation of central bankers and not true market conditions, individuals will be unable to properly allocate resources between savings and current consumption.

In contrast to market money, government-created fiat currency is anything but stable. Central banks constantly increase and decrease the money supply in an attempt to control the economy by controlling the interest rates. This causes individuals to misread market conditions, leading to a misallocation of resources. This can create an illusion of prosperity. But eventually reality catches up to the Federal Reserve-created fantasies. When that happens, there is a recession or worse, leading the Fed to start the whole boom-and-bust cycle over again.

When central banks create money, those who first get the new money enjoy an increase in purchasing power before the new money causes a real increase in prices. Those who receive the money first are members of the banking and financial elite. By the time the new money reaches the middle class and working class, inflation has set in, so any gain in purchasing power is more than offset by the increase in inflation. Thus, central banking causes income inequality.

Since the Federal Reserve’s creation in 1913, the dollar has lost most of its value. The steady erosion of the dollar’s value punishes savers and rewards those who seek instant gratification even if it requires piling up massive debts. So the Federal Reserve is at least partially to blame for the rise of a culture that devalues thrift.

The very act of creating money and manipulating interest rates distorts the market. Therefore, the Federal Reserve System cannot be fixed with a “rules-based” monetary policy or even with “tying” the Fed-created money supply to the price of gold. It is amazing how many economists who oppose price controls on all other goods support allowing a secretive central bank to control the price of money.

Trusting the Federal Reserve to produce permanent prosperity instead of a boom-and-bust cycle is a textbook example of a popular definition of insanity being repeating the same action in hope of getting different results. The Federal Reserve System is as unworkable and doomed to failure as every other form of central planning.

It is likely that the next Fed-created recession will come sooner rather than later. This could be the major catastrophe that leads to the end of fiat currency. The only way to avoid crisis is to force Congress to end our monetary madness. The first steps are passing the Audit the Fed bill, allowing people to use alternative currencies, and exempting all transactions in precious metals and cryptocurrencies from capital gains taxes and other taxes.

From Lewrockwell.com, here.

Self Esteem Is Idolatry!

It’s not the Genetic Fallacy if it’s relevant: The wildly popular, new-fangled notion of “self-esteem” was created by a professedly atheistic psychologist, Nathaniel Branden (co-creator of Randian “Objectivism”). Self-confidence is beautiful. Self Esteem is just another term for human deification.

We have explained the basic idea several times here in the past. Man qua man is of no value. All we have is bare potential – potential to serve our Maker.

Envy Spreads False Guilt

Pareto’s Law vs. Power-Seeking Reformers

Gary North – November 24, 2016

When honored by the legal code, the principle of equality before the law always produces economic inequality. In contrast, wealth redistribution by politics must begin with inequality before the law. It is impossible to achieve both forms of equality at the same time because people are unequal in their abilities to satisfy customer demand.

Defenders of the idea of the free market begin with the principle of equality before the law. Defenders of the ideal of the welfare state begin with the principle of inequality before the law.

I understand why power-seeking critics of the free market are outraged by economic inequality. They hate the free market, which minimizes state power and maximizes liberty. What never ceases to amaze me is the small army of self-proclaimed defenders of the free market who take seriously the ideal of greater economic equality seriously. They see steep economic inequality as a failure of the free market and therefore a defect in the ideal of liberty.

I have good news and bad news. The good news is that the reformers who announce greater economic equality as their ideal have proven incapable of achieving it — anywhere. The bad news is that, in their pursuit of an inherently unattainable goal, they undermine liberty, leaving the worst to get on top. Economic inequality remains constant; the means of achieving it changes: from satisfying customer demand to capturing the levers of political power.

CONSTANT ECONOMIC INEQUALITY

Economic inequality is a constant. This galls the reformers. They refuse to admit that this is the case. If it is true that economic inequality really is a constant, then all programs of political reform to increase equality will fail. This would undermine all programs of political reform that are based on the ethical ideal of greater economic equality.

It turns out that economic inequality is one of life’s constants.

It was first described in an 1897 book by the Italian economist, Vilfredo Pareto. He had made a detailed study of wealth distribution in several Western European nations. He found this fact: about 20% of the population owned about 80% of the wealth. It did not matter which form of civil government a country had, the same distribution prevailed.

For over a century, economic historians and statisticians have investigated wealth distribution. They discover a very similar distribution.

This 20/80 distribution has become known as Pareto’s law.

Pareto’s distribution is what is called a power law. The angle of this pyramid of inequality prevails all the way up.

20% of the population owns 80% of the wealth.
4% (.2 x 20%) of the population owns 64% (.8 x 80%) of the wealth.
0.8% (.2 x 4%) of the population owns 51% (.8 x 64%) of the wealth

What is even more amazing is that this distribution prevails in fields far removed from economics. It prevails in the population distribution of cities in a nation. It prevails in the membership size of churches in a community. It prevails in arrests by departments.

The problem is this: no one knows why. This bothers analysts no end.

The main strategy of dealing with Pareto’s distribution is to ignore it. So, we find that critics of the free market ignore it. So does the small army of self-professed defenders of the free market who have adopted the power-seeking statists’ ideal of greater economic equality.

A 2016 STUDY

Credit Suisse, the huge Swiss bank, employs a staff of researchers. Every year, these researchers produce an economic report. The 2016 report offers a useful graphic. It reveals a pyramid of economic inequality.

Pareto's Law vs. Power-Seeking Reformers

 

[Note: the Top percentages in bold face type are not in the original. This version of the graphic was reprinted in a MarketWatch story.]

Notice the figures.

The top 0.7% of the population owns 45% of the wealth. Pareto’s law tells us that 0.8% of the population will own 51% of the wealth. So far, so good.

The top 8% of the population owns 85% of the wealth. Pareto’s law tells us that 20% of the population will own 80% of the wealth. Yellow alert! Yellow alert! Credit Suisse reports a staggering inequality.

But there is a huge problem with this graphic. The pyramid shows the same angle all the way up. Yet if 8% of the population owns 85% of the wealth, this violates the power law’s stable angle of ascent. The statistics are not represented by the shape of the pyramid.

I think that the report’s statistics are erroneous. They deviate too far from Pareto’s normal distribution.

I also think that the report’s authors told the artist what the pyramid ought to look like, despite the fact that the reported statistics do not conform to a Pareto’s power law. A pyramid with the same angle all the way up the sides reveals a power law. At the top of the pyramid is a figure — .7/45 — that is very close to Pareto’s familiar finding of 0.8/51. But the next level down — 8/45 — deviates wildly from Pareto’s 20/80 distribution. The researchers should offer an explanation. They don’t.

Here is something else they needed to show: the statistical results of this distribution in previous years. Is there evidence of a narrowing pyramid, i.e., an increasing inequality? Or is it the same old, same old?

Here is what I have discovered in 35 years of studying reports on rising economic inequality. The reporting organizations never provide the results of previous studies that used the same methodology. They offer no evidence of a changing pattern of wealth distribution. There is a good reason for this: there are no such statistics. There is no significant deviation from Pareto’s distribution. The angles of the pyramid remain the same, decade after decade, reform after reform: 20/80, 4/64, 0.8/51.

The more things change, the more they stay the same.

A GUILT MANIPULATED CRITIC

I begin with someone you have not heard of: Shaun Langlois. He writes for MarketWatch. Here is his article on rising inequality. It begins with a headline: Global wealth study reveals ‘shockingly’ high levels of economic inequality

He begins with a perfectly reasonable, i.e., Pareto-honoring, assessment. “Despite the best efforts of those raging against income inequality, the chasm between the world’s haves and have-nots doesn’t appear to be getting any narrower.” There is a reason for this: the distribution does not change much from year to year.

He continues: “According to the Credit Suisse Global Wealth Report, a mere 0.7% of the global population owns nearly half the world’s wealth.” He used the adjective “mere.” He could have used “familiar.” Even better: “Pareto-predictable.”

Then he mixes oranges and apples: not a percentage of wealth but dollar figure. “At the other end, 73% of the popular have less than $10,000 each.” I assume that he meant “population.” He wrote “popular.” Even if we substitute “population,” his sentence conveys no information that is suitable for comparing Pareto’s distribution with Credit Suisse’s distribution.

“In recent years, there has been a growing sense that the economic recovery is shallow, and has not reached all layers of society,” researchers said in the study. “Evidence from our global wealth database supports this view.”

So what? Whether the economic recovery is shallow or deep, what evidence is there of increasing inequality? Where is there evidence that recovery or recession significantly change the distribution of wealth? There are winners and losers. But where is the evidence that economic growth reduces inequality? It hasn’t since 1897.

Then he reprints the Credit Suisse pyramid, which is fake. He treats it as if it were an accurate representation of the figures that Credit Suisse’s researchers report. It isn’t.

“At the top of the pyramid, the number of global millionaires has soared by 155% since 2000, while the ranks of the ultrarich has had an even more significant spike.” What is the evidence of this? The percentage — 0.7/45 — is consistent with Pareto’s prediction of 0.8/51.

“The trend is only expected to continue. In 2000, the top 1% owned 49.6% of all household wealth. By 2009, that figure dropped to 45.4%. Since then, it has moved past the 50% mark, and it doesn’t look like that the trajectory is about to shift.” So, it keeps shifting. But where is the pyramid graphic for 2000? Where is the 2009 graphic? I want to see the angles change.

Next, Pareto’s law tells us that the top 0.8% will own about 51% of the wealth. So, the figures for 2000 show much greater equality than Pareto’s distribution would normally allow: 1% owned only 49% of the wealth. Very strange. Why was this the case? The 2009 figure is much closer to what Pareto would predict: 1% owned 45%. That is still abnormally egalitarian, but at least it was heading back where Pareto’s law would predict: 0.8%/51%. Normality was reasserting itself.

Now we get the hard sell. He cites a spokesman for Oxfam. Oxfam is an ideological think tank that promotes political intervention to redistribute wealth. I have reported on it in the past. It never refers to Pareto’s law. It never shows how economic inequality is changing. Every year, it gets media coverage when it issues its latest report on inequality. It times this press release with the meeting at Davos of the World Economic Forum, where the elite meet to eat.

Oxfam International’s Max Lawson, in a response to the study, says inequality has reached “shockingly” high levels, and changes need to be made.”This huge gap between rich and poor is undermining economies, destabilizing societies and holding back the fight against poverty,” he said. “Governments must act now by cracking down on tax dodging, increasing investment in public services and boosting the income of the lowest paid.”

Oxfam is in the guilt-production industry. It knows that guilt is the first stage in welfare state reform. It uses the public’s ignorance of Pareto’s distribution to bamboozle writers like Langlois. These people are easily bamboozled. Then these writers spread the guilt.

CONCLUSIONS

Every time you read about rising inequality, ask yourself these questions.

What is the evidence of this increase?
Did the research organization publish similar evidence in previous years?
If it presents a graphic, does it also publish graphics from previous years?
Does the degree of inequality deviate from 20/80?

Most important, does the report refer to Pareto’s law? (It won’t. I guarantee it.) Does it provide a pyramid of Pareto’s 20/80 distribution for purposes of making comparisons? (It won’t. I guarantee it.)

Here is the name of the game.

1. Create guilt about economic inequality today.
2. Avoid all references to Pareto’s distribution.
3. Announce that things — inequality — are getting worse.
4. Assert that raising taxes on the rich will reduce inequality.

Above all:

5. Avoid presenting statistical evidence from the past that raising taxes on the rich decreased economic inequality in some nation, i.e., reduced the angle of Pareto’s distribution pyramid.

Be aware of how this scam works. It will immunize you against guilt regarding the moral legitimacy of liberty, which is based on these two principles: (1) equality before the civil law; (2) the right of ownership, i.e., the right to legally exclude others from using what belongs to you. We teach this distinction to our children: “mine/yours.” Welfare statists use guilt manipulation to get us to forget or reject what we learned as children.

From Gary North, here.