MALI: Just Another Coup in a Distant Country Where People Can’t Find Ways to Live Together?!

Obama’s ‘Biggest Mistake’ Is Still Wreaking Havoc

The bombing of Libya scattered weapons across Africa and worsened instability in the region.

Last month in Mali, an African nation twice the size of Texas, military rebels overthrew the government. It was the kind of event that Americans barely notice: another coup in another distant country where people can’t find ways to live together. The truth is more damning. This coup was not the result of personal rivalries or “ancient hatreds.” Instability in Mali, and across North Africa, is a long-term result of the NATO attack on Libya in 2011.

That attack, in which the United States played a key role, may now be ranked among the most recklessly self-defeating military interventions of the 21st century. It was sold as “humanitarian intervention,” but wound up producing a human rights disaster. It turned Libya, once one of the most stable and prosperous countries in Africa, into a failed state and breeding ground for terror. In nearby countries, it has nourished a generation of murderous militias. The coup in Mali shows that after-effects of the Libya attack are still reverberating.

Libya’s leader, Muammar Qaddafi, had been a thorn in America’s side for decades. He had aided terrorists, including those who blew up an airliner over Lockerbie, Scotland, in 1988. In his later years, though, he came out of the political cold. Under an agreement painstakingly negotiated by the George W. Bush administration, Libya paid $1.7 billion to a fund for victims of Lockerbie and other terror attacks. Then, eager to show his good will, Qaddafi went a step further. He agreed to give up his nuclear weapons program. That may have been his fatal mistake. Stripped of his nuclear deterrent, he was exposed to those in the West who wanted to punish him for years of defiance.

When Libyan protesters took to the streets at the beginning of 2011, Qaddafi’s police fired on them. He threatened to hunt down the rest “house by house.” That gave his foreign enemies the motive—or excuse—they needed to attack. France, which has a colonial history in Libya, pushed the idea of a NATO bombing campaign. The stated purpose would be to defend civilians. All understood, however, that such an attack would probably also topple a dictator who had thumbed his nose at the West for decades.

Intense debate broke out within the Obama administration. Secretary of Defense Robert Gates, Vice President Joe Biden, and military commanders argued against bombing Libya. Secretary of State Hillary Clinton, Ambassador to the United Nations Susan Rice, and two National Security Council aides, Samantha Power and Ben Rhodes, argued in favor. Obama, in what he called a “51-49” decision, ultimately sided with the bombers. Gates later wrote that they “failed to anticipate the chaos that would follow.” That was an understatement.

American and allied forces bombed Libya for several months in mid-2011. By that autumn, Libya’s government had collapsed and Qaddafi had been murdered. Secretary Clinton reveled in the triumph: “We came, we saw, he died.” Very soon, however, this victory began turning sour.

During his more than 40 years in power, Qaddafi had allowed no political opposition and tolerated no civil society. As a result, there was no group, party, or institution to replace him. Libya quickly fell into violent chaos. It turned out that Qaddafi had maintained hundreds of arms warehouses at which he stored mind-boggling arrays of weaponry. They had been under the control of squads personally loyal to him, recruited not from Libya but from among Tuareg tribes that populate much of northwest Africa. With Qaddafi gone, the Tuaregs looted the warehouses they had once guarded. Inside were not just infantry rifles but heavy machine guns, anti-tank and anti-aircraft weapons, all-terrain vehicles, and other weapons systems that had not been widely seen in North Africa. The Tuaregs began sending caravans of these arms back to their homeland, Mali, where they hoped to revive a separatist war.

Tuareg fighters lost much of their new weaponry in battles with jihadist groups associated with al Qaeda and ISIS. Arms dealers acquired large troves and sold them to militant gangs across North Africa. According to a UN report, “arms originating from Libya have significantly reinforced the military capacity of terrorist groups operating in different parts of the region, including in Algeria, Egypt, Mali, and Tunisia.”

Not all violence in North Africa is the work of fighters carrying weapons looted from Libya, and it is not clear whether any were used in the recent Mali coup. It was those weapons, however, that fueled the breakdown of societies over the last decade and produced today’s upheaval.

In 1996, the New York Times described Mali as one of Africa’s “most vibrant democracies.” Now it is racked by conflict and upheaval. Last month’s coup was the second in a decade. Several thousand French troops, reinforced by American drones, British helicopters, and UN peacekeepers, strike occasional blows but have little prospect of crushing well-armed insurgents. Weaponry that flooded out of Qadaffi’s arsenal has decisively changed security calculations in North Africa. For tens of millions of people, that means poverty, hunger, displacement, fear of marauding raiders, and the destruction of families, economies, and nations.

Americans don’t feel the results of our foreign misadventures. In other parts of the world, though, a “51-49” decision by an American president can have shattering effects. Obama has described his failure to anticipate the after-effects of bombing Libya as his “biggest mistake.” Many people in North Africa would agree.

From LRC, here.

ברבות הטובה רבו אוכליה ומה כשרון לבעליה כי אם ראות עיניו

האם העשירים גונבים לנו חתיכות מהעוגה?

Aug 27, 2020

התקשורת אוהבת לפרסם כתבות שמדברות על רשימת המיליארדרים בארה”ב, בארץ, ובעולם. הכתבות האלה ברובן פונות ליצר הקנאה שהוא יצר רע. אבל מעבר לקנאה, בין השורות של הכתבות האלה מסתתרת בדר”כ הנחה כלכלית שגויה. ועל זה הסרטון.

מאתר יוטיוב, כאן.

ALIYAH: A Story of Religious Rags to Riches

Something From Nothing

On June 27, 2001, a single mother and her son landed at Ben Gurion Airport in Israel for a two-week vacation. The plan was that she would go to a seminary and he would go to day camp. Neither of them knew a soul in Israel, nor did they know any Hebrew and next to nothing about Judaism.

Six years later, to the date, nearly 200 people, mostly Israeli and mostly religious, celebrated the boy’s Bar Mitzvah at the Jerusalem Botanical Gardens. This is a story of spiritual rags to riches, of a good woman who has found the right path and has learned to apply all her goodness and giving to a Torah life. And while this type of thing is not uncommon in Jerusalem, it is still wonderful to encounter further evidence of G-d’s creating something from nothing.

As the mother and son painstakingly learned the aleph-bet that first summer and said their first words of thanks to the Almighty, we, the people around them, adopted them. When the mother decided not to go back to America, we enveloped them into our hearts and into our lives.

While our children all played together, on Shabbat or during the week, we answered both routine halachic questions as well as metaphysical ones about existence, Midrash and the Land of Israel. The women helped the mother with Kashrut; the men helped the boy in shul. Seminary joined hands with ulpan, camp evolved into yeshiva for the boy – their choice of neighborhood became permanent as the family put down ever-lengthening roots.

As the years passed, we noticed that both mother and son were giving at least as much as they had been receiving. In the beginning, the mother and son were invited out every Shabbat. Now she hosts Shabbat meals, lectures, concerts, and other gatherings in their home. Everyone in their building knows that their apartment is open to all: Come borrow (books, anything), see (the rabbit, the giant terrace) learn (about lots of things) or lean (on her strong shoulder).

Everyone knows there is enough gas in her car for every possible contingency, whether it’s a ride to a doctor, the store or just to get a breath of fresh air. Once we drove to Ma’aleh Adumim, a lovely garden city on the edge of the Judean desert; she had never been there before. Let’s go! So we went – just like that.

She has helped people in need, having learned how to both give and receive when she first arrived in Israel and to Judaism. Her regular volunteer work at a soup kitchen, in a poor haredi neighborhood, just barely skims the surface of a life of giving and doing for others. This is a woman who has learned enough Hebrew to help English speakers (who have lived here longer than she has) with many tasks they would otherwise not be able to complete. This is a woman who has driven around Jerusalem picking up and delivering prepared food for sick people. The list is very long.

In a valley behind the Givat Ram campus of Hebrew University, the Botanical Gardens include twisting paths between trees and bushes, their Latin and Hebrew names posted on signs beside them. Hints of herbs tickle the senses. At the bottom is a lake with swans and ducks skimming the water around tall bulrushes. A breeze plays on the trees, and the band plays quiet Klezmer music. Couples arrive, wish Mazal Tov, and take a romantic walk around the lake. The children play on monkey bars at the far end, run around the lake and answer their cell phones when their parents can no longer make eye contact with them.

This venue is perfect for a family that loves to go hiking and camping during school vacations. Needless to say, they have almost always taken friends with them, whether up to the Golan Heights, down to Eilat, and everywhere else in Israel.

We daven Minchah just before a blazing sunset, and then the festivities begin. Music and lively dancing follow the speeches. There is confetti in the air.

To all the guests this is much more than a Bar Mitzvah. It is as much a tribute to the boy’s mother and their spiritual victories as it is to her son who has grown right before our eyes into a true Torah Jew. The mother has thanked us all for coming. As she speaks, we whisper around the table that it is we who should be thanking her.

From The Jewish Press, here.

CLAIM: ‘I Don’t Need God to Tell Me What’s Right and Wrong!’

If you need a law to be good, you must be wicked

I remember an argument along the following lines:

“I don’t need a god to tell me what’s right and wrong.”

“Just how immoral must you [the ethical theist] be? So if God didn’t command you, you would just go out doing all these bad things? Have you no self-control? You have to have a god control you? How pathetic!”

The God-rejector, sitting atop that typical throne of moral superiority, letting the ethical theist know how much more better he or she is. You could just bask in the glory and splendour of his righteousness.

But as the book of Proverbs warns us, you should not respond to a fool according to his foolishness so that you don’t end up like him. Instead, if you feel like it, answer him so that he doesn’t seem wise (Mishlei [Proverbs] 26:4-5).

Now the way I deal with will seem like I’m beating a dead horse, having spoken about the abyss which is atheism in similar ways, but, hey, … what else are dead horses for, except to be beaten?

Don’t answer that!

Anyway …

I choose not to simply respond to such criticisms but to look at what they rest upon, their presuppositions. If there is a good foundation for an argument or complaint, then it’s worth time and investigation. But if there is no such foundation, then it has as much sense as the babblings of a rabid babboon.

The issue here is right and wrong, good and bad. The God-rejector thinks it irrational, silly, stupid for a person to base their standard of right and wrong, moral good and moral evil, on what “a god” commands or says. Before the ethical theist even takes that challenge on board, it is necessary to know the standard of the God-rejector uses to measure morality.

So in a world of no volitional universal creator, no Judge above all – let’s pretend that’s possible – what is morality and who decides and how? That’s the crux of the issue. What is morally right? No, what is the basis of such an idea? The outpouring of the chemical reactions from a deluded, unintelligently-evolved (in other words, stupidly made), slightly removed from simian animal? The brain of just another dude? Without that Objective Standard, just what right does anyone have to deciding right and wrong for anybody? Yes, we’re back to meaningless subjectivity.

A rock is eroded by the weather so that it crumbles and falls on another rock. Just something bouncing off something else. The rock smashed a bug, or crushes a bird. Just something bouncing off something else. The wind blows and then it dies down. So what? A woman smashes a hammer through the skull of a child, just something going through something else, life comes and goes, and it always goes. So what? The child would have died anyway sooner or later, just as everything comes and goes. The struggle for survival in an indifferent universe when the fate is just death, one way or another.

What basis does a person have for morality without an objective standard? Don’t go pointing to some manmade law, because all you would have done is shifted the argument from one god controlling and dictating right and wrong to another god (the people who made the laws).

In order for the atheistic argument to have any meaning, there must be a standard for “right” or else we’re talking about nothing more than individual tastes, which is no more a basis for morality than the colour of the sky.

The point is that, without any introspection required on the part of the ethical theist, the question is meaningless. The arguments become as follows:

“I don’t need a god to tell me about things that have no basis in my worldview..”

But since they have no basis there, what the hell are you talking about?

“Just how different must you be? So if God didn’t command you, you would just go out doing all these different things that I may not like, but it’s all up to anyone anyway? Have you no self-control, even though there’s no objective reason to have any? You have to have a god tell you to do something different to my personal tastes? How pathetic!”

The argumentation itself becomes pathetic. Why is the atheist complaining about something different when differences are everywhere? What is wrong with being control when “wrong” is up to the brain producing it? It’s all just empty nonsense. The foolishness of the fool needs to answer, just a deconstruction. The house had no foundation so it wasn’t worth anything.

It goes back to the point that there is little of substance to argue about with such people until they accept the Basis. Until then, it’s just a person shouting at the wind.

From Seven Laws Blog UK, here.

האמונה במדינה נפוצה יותר מהאמונה באל

אנחנו שוכחים מי זו “המדינה”, זו שאמורה למלא את התפקיד שאנחנו מייעדים לה. המדינה היא יעקב ליצמן וגבי אשכנזי, אריה דרעי ומשה בר סימן טוב; גם השכן ממול מהעירייה וגם האידיוטית מלמטה, זו שעובדת בבנק ישראל.

(הכתבה פורסמה במדור דעות של “גלובס“.)

האדם מייחל מאז ומקדם לדמות של מנהיג-על שיודע הכול, בעל יכולת ניהול על-אנושית וכישרון ביצועי מופתי. מנהיג-על גם צריך להיות חף מהעדפות אישיות ופוליטיות. מלאך.

לכן אימץ האדם אלוהים או אלים. אבל גם המאמינים יודעים שאלוהים לא תמיד עוזר ונסתרות דרכי הבורא. אז מה עושה האדם המודרני? מאמץ אלוהים חדש או נוסף – המדינה.

אולי הגזמנו באמונה העיוורת?

המאמין מדמיין יכולות אינסופיות של אלוהים, “האזרח המתקדם” מדמיין את יכולותיה של “המדינה”. ערגה למישהו שייתן מענה אופטימלי לכל בעיה. המדינה צריכה להיות הבעלים והמנהלת של מערכות הבריאות והחינוך, המדינה תפתור את בעיית העוני, תמנע אבטלה, תציל את הבורסה מקריסה, תדאג לדירה, תשקם אותנו אחרי שריפה או שיטפון, תספק אשראי לעסקים, דמי אבטלה לכולם, פיצוי לכל עסק. תנהל את הכלכלה, תמנע משבר כלכלי, וכמובן… תילחם בקורונה.

האמונה בכוחה של המדינה נפוצה מהאמונה באלוהים. גם המאמינים באל עליון מאמינים ביכולות המדינה. הקביעה אינה סותרת את אלף טענות שיש לנו כלפי המדינה, כולן מתומצתות במשפט “המדינה לא ממלאת את תפקידה”.

המורה מספרת להורים: “לילד יש פוטנציאל אבל הוא אינו עושה די”. הציבור מאמין שהמדינה מסוגלת, אבל טועה ואינה משקיעה מספיק: אין החלטות מסודרות, חסר ניהול נכון, אין סדרי עדיפויות, אין מינויים נכונים, חסרה תכנית אסטרטגית, אין חשיבה לטווח הרחוק, ואיפה שיקולי עלות/תועלת.

הטענות מוכרות, היו תמיד ויתקיימו לעד. כולנו בטוחים שאפשר לתקן את “הפגמים הקטנים” ואז המדינה תצליח למלא את התפקיד שאנחנו מייעדים. אמונה יציבה, בלתי מעורערת – בכוחה של המדינה. צריך רק למנות את האנשים הנכונים.

איפה “האנשים הנכונים”?

אנחנו שוכחים מי זו “המדינה”? המדינה היא ליצמן וגבי אשכנזי, דרעי ומשה סימן טוב; גם השכן ממול מהעירייה וגם האידיוטית מלמטה, זו שעובדת בבנק ישראל. ועוד מיליון פקידים, עסקנים ופוליטיקאים. הם וקודמיהם בכל דור. אתם רציניים באמונתכם? אלוהים שבשמיים – אין לו פנים, אבל את אנשי “המדינה” אנחנו מכירים. עם היד על הלב… אתם מצפים מכל אלה שינהלו את המשימות? ואפילו יצליחו?

האמונה בכוחה של המדינה יוצרת ציפיות, בייחוד במצב של מצוקת רבים (קורונה, רקטות, מלחמה, אסון טבע), לחץ ציבורי שמאיים על עתידו של הפוליטיקאי. לפוליטיקאי אין פתרון כי לרוב לא קיים פתרון ממשלתי לבעיה, אבל הוא חייב לעשות “משהו”. הרי לא ייתכן שאין פתרון לסכסוך במזרח התיכון, לא ייתכן שאין פתרון מידי למצוקה הכלכלית. הציבור שמאמין בכוחה של המדינה – דורש פתרון כאן ועכשיו – אז הפוליטיקאי עושה “משהו”. מקורו של “המשהו” בתחושות בטן, בעצות של “מומחה” (או מומחה שכנגד), או שמעתיקים “משהו” שעושים פוליטיקאים במדינה אחרת שגם הם עשו אצלם “משהו”.

מעל לראשו של כל פוליטיקאי בעולם מרחפת חרב הבחירות. לכן אי אפשר לצפות שידבר אמת ויצהיר: “לא קיים מושג ‘ניהול נכון’ של מגפת הקורונה, אנחנו מנחשים ומנסים”. אין קיום לפוליטיקאי שיצהיר “מדינה לא מסוגלת לקצר משבר כלכלי. ההתערבות שלנו רק תאריך את המשבר לשנים”.

אז למה פוליטיקאי צריך לשקר?

לפעמים הוא לא יודע שהוא משקר, “מומחים” מייעצים לו. גם הוא, כמו כולם, מאמין בכוחה של המדינה. לרוב הוא יודע שהחלטותיו מבוססות על ניחושים ותחושות בטן. אבל הסיבה הנפוצה לשקר היא “הבאג הדמוקרטי” – אם הוא לא יעשה “משהו” אז ראש האופוזיציה ישכנע את הציבור ש”המשהו” שלו טוב יותר.

יציאה מהירה (יחסית) ממשבר כלכלי כרוכה בניתוח מכאיב ובסיכון פוליטי. הפתרון אינו בעשייה ממשלתית, אלא בקיצוץ דרסטי מכאיב של מעורבות המדינה בכלכלה וברגולציה. ככל שנגיע מהר יותר לתחתית – 9 מיליון ישראלים יוזמים וחכמים יוציאו אותנו מהבוץ מהר יותר, לא “המדינה”.

ממה מתחילים? הסכמה על קיומם של 5 משרדי ממשלה בלבד, 5 שרים. ובמקביל, קיצוץ דרמטי בשכר, בפנסיה ובסמכויות הסקטור הציבורי להתערב בחיינו – צעד שיאפשר קיצוץ מיסים וביטול המכס. וזה רק הצעד הראשון.

מוטי היינריך

מאתר קו ישר, כאן.