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Animated 13 Principles Song (#5 Is Typically Inaccurate)

“I Believe” Animated Music Video – Rabbi Mordechai Dubin

Published on Sep 2, 2016

www.rabbidubin.com
rmdubin@maimonidesla.com”

I Believe” Animated Music Video – Rabbi Mordechai Dubin

“I Believe” based on the Yud Gimmel Ikrim (The 13 Principals of Faith) of the Rambam is Rabbi Dubin’s most popular song.

The song was the inspiration of Rabbi Zalman Ury ZT”L, a leader of Jewish Education in Los Angeles who approached Rabbi Dubin to create a song for children that would strengthen their Emunah and capture our belief’s. From the moment “I Believe” was introduced at an Educational Conference in 2006, the song has touched the hearts of tens of thousands of children and their families. It is played daily in schools and Yeshivos around the world. It was used by the Chofetz Chaim Heritage Foundation as part of their Chizuk program during the month of Elul and was featured in the Shevat 5769/ February 2009 issue of Olomeinu Magazine. The magazine also included a phone number for children and their families to listen to the song. Olomeinu received nine thousand phone calls during the few weeks the phone line was available. This song was masterfully produced by Sam Glaser. Once you hear this song, you will want to play it over and over again. The song “I Believe” could also be found on Rabbi Dubin’s CD on Sefer Shemos entitled, “Let My People Go”.

Rabbi Dubin was filmed by Yoni Oscherowitz of Timeline Cinema

Animation and editing by Adina Kramer

Produced at Kolrom Multimedia

From YouTube, here.

Torah Scholars Who Neglect Aggada – Are You Sitting Down for This? – Don’t Know More About It Than You!

THE RELIGIOUS-ZIONIST MANIFESTO OF RABBI YEHUDAH LEIB DON YAHYA

 

The Religious-Zionist Manifesto of Rabbi Yehudah Leib Don Yahya

by Bezalel Naor

In 1901 there appeared in Vilna a 32-page booklet entitled, Ha-Tsiyoniyut mi-nekudat hashkafat ha-dat (Zionism from the Viewpoint of Religion). The author was Yehudah Don Yahya.[1] The final eight pages of the work contain a supplement (Milu’im) by one Ben-Zion Vilner, criticizing the anti-Zionism of the Rebbe of Lubavitch. (One ventures that “Ben-Zion Vilner” is a pseudonym.)

What is remarkable about this manifesto that argues that Zionism is totally compatible with traditional Judaism, is that the author, Rabbi Yehudah Leib Don Yahya, was an intimate student of Rabbi Hayyim Soloveitchik, a most outspoken opponent of the Zionist movement.[2]

To add to the intrigue, Don Yahya’s grandfather, Rabbi Shabtai Don Yahya of Drissa, had been an ardent Hasid of Rabbi Menahem Mendel of Lubavitch (known by his work of Halakhic responsa as “Tsemah Tsedek”).[3] Yehudah Leib himself would go on to serve as rabbi of the Habad Hasidic community of Shklov.[4] Although, as we shall see, within the Habad community, there were differing responses to Zionism along the fault line of the Kopyst—Lubavitch dispute.

Today, students who immerse themselves in the Torah novellae of Rabbi Hayyim Soloveitchik may come across the name of Rabbi Yehudah Leib Don Yahya, but they have no idea who this disciple was. Appended to Hiddushei ha-GRaH he-Hadash ‘al ha-Shas (issued upon the ninetieth anniversary of Rabbi Hayyim’s passing in 2008) are Don Yahya’s memoirs of his beloved mentor in the Volozhin Yeshivah. In 2018 (coincidentally a century since Rabbi Hayyim’s passing) there appeared in print a Tagbuch or diary, in which Rabbi Hayyim jotted down his insights on Talmud and Maimonides’ code.[5] In his introduction to the volume, the editor, Rabbi Yitshak Abba Lichtenstein, notes that Rabbi Hayyim would allow some scholars to copy down entries from the journal. Indeed, one such scholar was Rabbi Yehudah Leib Don Yahya. Two novellae that appear in the Tagbuch were previously published in Don Yahya’s Bikkurei Yehudah (1939).[6]

One asks: What would prompt such a devoted disciple to break from his master’s ideology concerning Zionism?

To understand how such a phenomenon as Yehudah Leib Don Yahya was possible, one needs to trace his membership in Nes Ziyonah, the underground proto-Zionist movement that existed in the Volozhin Yeshivah from 1885 until its disbandment in 1890.let

This was the era of Hovevei Zion (Lovers of Zion), a Russian Jewish movement to settle the Land of Israel that predated Herzlian political Zionism. Nes Ziyonah, which blossomed independently within the ranks of the student body of the famed Volozhin Yeshivah, interfaced with Hovevei Zion, presided over by Rabbi Samuel Mohilever of Bialystok. Members of Nes Ziyonah were sworn to secrecy. The membership included such illustrious scholars as Moshe Mordechai Epstein of Bakst,[7] Menahem Krakovsky,[8] and Isser Zalman Meltzer. Moshe Mordechai Epstein would eventually become Rosh Yeshivah of Slabodka. Menahem Krakowsky would one day assume the position of “Shtodt Maggid” of Vilna. Finally, Isser Zalman Meltzer would become Rosh Yeshivah of Slutzk and later ‘Ets Hayyim of Jerusalem.[9] It was through the last-mentioned disciple, who was especially close to Rabbi Hayyim Soloveitchik, that Rabbi Hayyim was able to discover the identities of the students who belonged to Nes Ziyonah.[10]

Nes Ziyonah had sprung up without the knowledge of the elder dean of the Yeshivah, Rabbi Naftali Tsevi Yehudah Berlin (NeTsIV). In fact, according to Israel Kausner, who wrote a history of Nes Ziyonah, the members of the secret society prided themselves that they had been able to prevail upon Rabbi Berlin to join the greater Hovevei Zion movement and to assume a role of leadership alongside Rabbis Samuel Mohilever and Mordechai Eliasberg of Bausk.[11] In 1890, somehow Nes Ziyonah came to the attention of the Russian government authorities. One of its leaders (Yosef Rothstein) was arrested but subsequently released. When Rabbi Berlin learned that such a society had sprung up in the Yeshivah under his very nose, he was aghast. He feared that Nes Ziyonah might jeopardize the existence of the Yeshivah, which was under constant government scrutiny.[12] Leaving aside pragmatic considerations, in principle, Volozhin had always been a bastion of pure Torah learning; there was no room in it for Zionist activism.[13] Nes Ziyonah ceased to exist. (Hovevei Zion, with its office in Odessa, was legalized by the Tsarist government in 1890.)[14]

The idealistic young men who had formed Nes Ziyonah were not ones to easily give up. Nes Ziyonah morphed into Netsah Yisrael, whose express goal was to advocate on behalf of Zionism and religion. (Nes Ziyonah had restricted its activities to settling the Land of Israel.) Most prominent in this reincarnation of Netsah Yisrael was—Yehudah Leib Don Yahya.[15]

It is against this backdrop—the publicistic activity of Netsah Yisrael—that one must view Don Yahya’s tract, Zionism from the Viewpoint of Religion.

Let us briefly sum up some of the more salient points of the booklet.

Don Yahya begins by clarifying that the return of the nation to its land can in no way be viewed as the complete redemption prophesied in Scripture. The prophets’ vision, while including the ingathering of exiles, extends beyond that to global mankind’s acknowledging God and embracing His Torah.[16]

On the other hand, Don Yahya is flummoxed by various rabbis who adopt an all-or-nothing attitude to the Zionist organization’s striving to secure from the Ottomans a safe haven for Jews in the Holy Land. Just because the Zionist dream does not encompass the comprehensive vision of our prophets of old, is no reason to reject Zionism. Granted that the Zionist goals are much more modest in scope; that still does not justify opposing the movement. Don Yahya’s own reading of the sources—Biblical and Rabbinic—is gradualist. He anticipates a phased redemption. The Jews’ return to the Land is certainly the beginning, the first installment in a protracted process which will eventually—upon completion of “the full and encompassing redemption” (“ha-ge’ulah ha-sheleimah ve-ha-kelalit”)—culminate in the restoration of the Davidic dynasty in the person of King Messiah and the rebuilding of the Temple.[17]

The author adopts as his paradigm the Second Temple period. Taking issue with those who construe the return from Babylonian captivity as a “temporary remembrance” (“pekidah li-zeman mugbal”), Don Yahya maintains that the Second Commonwealth had the potential to develop into full-blown redemption. With that model in mind, he writes that return from exile and settling the Land can evolve beyond that to greater spiritual dimensions.[18]

After having made his case for the compatibility of the nascent Zionist movement and Judaism, Don Yahya tackles the painful question why some of the great Torah geniuses oppose Zionism.[19]

Don Yahya has a couple of explanations. First, knowledge of Torah is divided into Halakhah and pilpul, on the one hand, and matters of belief and opinion, on the other. Contemporary ge’onim (unlike their medieval predecessors Maimonides and Nahmanides) have devoted their lives to Halakhah, to the exclusion of emunot ve-de‘ot (beliefs and opinions). “In regard to the portion of Torah which is beliefs and opinions, their view does not exceed the view of an average Jew.”[20]

Continue reading…

From The Seforim Blog, here.

No, It’s Not the Shamir, but Can We Use It for Mizbeach Stones ANYWAY?

Recently Discovered Rock-Eating Worm Could Be Key to Building Third Temple

By Adam Eliyahu Berkowitz 

“And if you make for Me a mizbayach of stones, do not build it of hewn stones; for by wielding your tool upon them you have profaned them.” Exodus 20:22 (The Israel Bible™)

Marine biologists have just made a remarkable find: a unique rock-eating worm found only in one river in the entire world. Remarkably, it may be that the existence of this worm was hinted at in Jewish tradition as an essential element used by King Solomon in the construction of the Temple in Jerusalem. Its recent discovery comes just in time for it to play a role in the construction of the Third Temple.

In 2018, marine biologists doing research in the Bohol region of the Philippines were incredulous when locals told them about a marine worm living in a remote river that ate rocks. Locally, it’s known as “antingaw,” and young mothers eat it because they think it will help them lactate. The scientists were even more surprised to find that the rumor was true.

The worm is unprecedented, representing both a newly identified genus and species scientists named Lithoredo abatanica. It is a worm-like bivalve, a freshwater clam commonly known as a shipworm (Teredinids). The new worm is also unique in its dietary habits; every known shipworm eats wood, a trait known as xylotrepetic, but the new discovery eats rock and expels sand as scat while it burrows. Thus far, the worm has only been found in a short stretch of the Abatan River in the Philippines, burrowing into the limestone.

Lead author Reuben Shipway, a postdoctoral researcher in marine-biology at Northeastern University, enthusiastically described his new find.

“These animals are among the most important in the river and in this ecosystem,” Shipway told Science Daily. “As they bore elaborate tunnels in the limestone bedrock, these animals change the course of the river and provide a really rich environment for other aquatic species to live in. So far, this is the only place on earth that we know these animals exist.”

“There are a small number of animals that do ingest rock — for example, birds use gizzard stones to aid digestion,” Shipway said to Live Science. “But Lithoredo abatanica is the only known animal that eats rock through burrowing.”

“When I was diving in the river, I saw burrows that were over 2 feet [60 cm] in length!” Shipway said. “So, there may be some absolute monsters living deep in the rock.”

The existence of the worm may have been unexpected among scientists however a rock-eating worm was described in Midrash (homiletic teachings) as a necessary element in the construction of Solomon’s Temple in Jerusalem.

Rabbi Shlomo Yitzhaki, the noted medieval French rabbi and author of a comprehensive commentary on the Bible known by the acronym Rashi comments on this verse that iron, the material of deadly weapons, should not be used to shape the stones of the Temple, the essence of which is peace.

And if you make for Me a mizbayach of stones, do not build it of hewn stones; for by wielding your tool upon them you have profaned them. Exodus 20:22

When King Solomon set out to construct the Temple, he was faced with a difficulty in the construction of the altar. The Torah requires that the altar be made of stones that have not been quarried or shaped by steel. Referenced throughout the Talmud, the Shamir, a worm capable of cutting the hardest rock with absolute precision, was reputed to have existed in the time of Moses, as one of the ten wonders created on the eve of the first Sabbath, just before God finished creation.

The timing of its creation was essential to the nature of the Shamir. Rabbi Judah Loew ben Bezalel, a 17th Century Torah sage from Prague known as the Maharal, explained that the entire physical world created during the Six Days is governed by the laws of nature. Not having been created exactly within this time frame, the Shamir is therefore supernatural.

Moses reputedly used the Shamir to engrave the precious stones in the High-Priest’s breastplate. King Solomon, aware of the existence of the Shamir, but unaware of its location, commissioned a search for the elusive worm. The Shamir was kept in wool and stored in a container made of lead since it would have cut through any other material.

Despite its unique diet, Rabbi Zamir Cohen, a noted scholar and head of the Beitar Illit Yeshiva, noted differences between the recent find and the fabled Shamir.

“Our Sages tell us in Tractate Sota that the size of the worm was as small as barley, and this worm is much larger,” Rabbi Cohen said to Hidabroot. “In addition, the words of the Talmud indicate that the worm pierced and cut the stone by means of radiation that emanated from it and not in any other way, as it is written there regarding the precious stones in the garments of the High Priest, on which the names of the twelve tribes were inscribed.”

Unfortunately, there is an opinion in the Talmud that the Shamir, created for a single purpose, ceased to exist after it completed its task: “When the Temple was destroyed, the Shamir vanished.”

Rabbi Yosef Berger, the rabbi of King David’s Tomb on Mount Zion, stated that the discovery of the rock-eating worm may be a harbinger of the imminent Third Temple era.

“Hashem (God, literally ‘the name’) sends us what we need when we need it,” Rabbi Berger said to Breaking Israel News. “The Shamir was created to help build the Temple. This discovery may be a sign that the need is arising again.”

Rabbi Berger cited Rabbi Yom Tov ben Avraham Asevilli, a medieval Talmudic commentator known by the acronym ‘Ritva’, who stated that the Shamir could still be found but only with great difficulty. Rabbi Berger cited the Talmud which related how Solomon forced Asmodeus, the king of the demons, to tell him where the Shamir was located. Asmodeus confessed that it was being guarded by the peahen but was under the watchful eyes of the angel who ministered over the seas.

“This might be a hint that the worm is actually a sea animal,” Rabbi Berger said.

Rabbi Yehoshua Friedman authored “Mizbach Elohim” (Altar of God), a book devoted to the laws concerning the construction of the altar. Rabbi Friedman was impressed at the find but noted that the construction of the Third Temple was not dependent on the Shamir.

“Moses and Solomon used the Shamir but Maimonides states that constructing the Temple, even the altar and the breastplate, is not entirely dependent on the existence of the Shamir,” Rabbi Friedman told Breaking Israel News. “Other methods that do not include iron can be used.”

Though they probably do not realize the Third Temple implications of their discovery, the marine biologists were both pleased and mystified.

“Most other shipworms are as skinny as your finger,” Shipway says. “These animals are quite chubby, robust. They look really different. Where they get their nutrition we don’t know.”

The new shipworm also may provide new insights for paleontologists. Until recently, fossil borings in rocky substrates were thought to be a marker for ancient marine habitats, Shipway explains. L. abatanica shows that such fossils might mark ancient freshwater sites as well.

From Breaking Israel News, here.

Hiroshima and Nagasaki Atomic Bombs Did NOT Save Allied Lives!

Is Doomsday Clock Down to Two Minutes?

A transcript of the Lew Rockwell Show with Peter Kuznick.

June 27, 2019

Listen to the podcast

Rockwell:  Well good morning.  This is the Lew Rockwell Show.  And it’s great to have as our guest this morning Professor Peter Kuznick.  Dr. Kuznick is professor of history at American University in Washington.  He was the founder and he’s the director of the Nuclear Studies Institute at American University.  Author of many books.  Most famously, outside of academia, anyway, his participation in Oliver Stone’s 10-episode series on The Untold History of the United States and co-author of the book that came out from that series.   Both of these things, I must say, extraordinary, extraordinary work.

Professor, you’re a part of the abolition of nuclear weapons, thank goodness.  You’ve devoted much of your life’s work to what happened in Hiroshima and Nagasaki, and trying to prevent other things like that from taking place.  What are you feeling about our — I know the bullet of the atomic scientists, it seems to me they always have the hand about to go to midnight.

Kuznick:  Yes.

Rockwell:  Do you feel that’s the case, as what Trump is doing with Russia or has been doing with Russia?  A very scary business.

Kuznick:  You know, it’s interesting.  Oliver Stone and I just put out the new edition of our book.

Rockwell:  Oh.  Magnificent.

Kuznick:  It just came out.  And we added a 160-page chapter on the end of Obama and the Trump administration.  And what we did was we looked at the way the world was at the end of 2012, when our first book came out.  And that one was more than 750 pages.  The current one is over 900 pages.

Rockwell:  Wow.

Kuznick:  But in late 2012, the world was pretty messed up but the hands of the Doomsday Clock were at eight minutes before midnight.  The big issue was America’s missile defense systems.  The tension between the U.S. and Russia was much, much less than it is now.  The tension between the U.S. and China was much less.

And so if you look at what’s happened in the last six-plus years, when we published our original book to when we came out with the new one, the world has gotten incredibly more hostile, more dangerous.  We’ve gone from the Doomsday Clock being eight minutes before midnight to being two minutes before midnight.  We’ve got Russia doing its biggest war games since the Cold War.  The United States and NATO conducting their biggest war games since the Cold War.  Tremendous tensions between the U.S. and Russia, the worst relationship in decades; the U.S. and China.  The situation with Iran is now again facing a crisis.  The Korean situation is certainly better than it was in late 2017 but is in no way resolved and again ready to blow up at any point.  And not just the U.S. and Russia and China, but we’ve also got the problems between India and Pakistan, which again almost went to war.  They were both bombing each other’s countries again very, very recently.  So the world is looking pretty shaky right now.

So for me, the number-one priority is certainly the nuclear threat.  I approach these things from the standpoint of the existential crisis.  And the major existential crisis for life on our planet right now is still the threat of nuclear war and nuclear annihilation.

But in the long run, we’ve also been threatened with climate catastrophe.  We can get into that, too.

So I think that the world right now is looking very, very bleak, the world situation.  There is no leader and no leaders anywhere who are really speaking for the planet.  You’ve got Trump talking about making American great again and Putin making Russia great again and Xi making China great again and Modi making India great again.  I mean, you’ve got these pygmies at a time when we need some real noble statesmen who are terribly lacking right now.  And so I am very concerned.  And the nuclear threat does keep me up at night.

Rockwell:  You know, to go back to something that you’ve devoted a lot of scholarly work to, the bombings of Hiroshima and Nagasaki, do most Americans still think those were necessary, that those were actually good things when Truman did that?

Kuznick:  Well, you know, that’s hard to determine.  But the latest poll that I’ve seen was a poll a couple of years ago conducted by CBS News.  And that had 43 percent opposing the use of the atomic bombs –

Rockwell:  Oh.

Kuznick:  – and 42 percent supporting it.  Most of the surveys over the years have been something more in the range of 55/45 in favor of the bomb.  But this latest one was much more encouraging.

We know that among women and among younger people there’s greater opposition to the use of the bomb.  It’s mostly the older Americans who continue to accept the mythology surrounding the bomb.  Which Obama doubled down on when he went to Hiroshima.  I had been calling for Obama to go to Hiroshima since the time he got elected.  And he finally, in May of 2016, decided to go.  I was there also at that time.  NHK, Japanese public television, brought me over there to do some shows and commentary while Obama was there.  And Obama, if you remember this speech, his opening line was, “Death fell from the skies in Hiroshima and Nagasaki.”  Death didn’t fall from the sky!  The United States dropped two atomic bombs!

Rockwell:  Yes.

Kuznick:  But then he goes on and he says, “We must look history straight in the eye.”  And he says, “World War II reached its brutal end in Hiroshima and Nagasaki.”  That’s the prevailing myth.  That’s the myth that they’ve been doubling down on since 1945, the idea that the atomic bombs were terrible but they were necessary in order to end the war without a U.S. invasion.  Nonsense.  The invasion was not going to happen.

It wasn’t even the atomic bombs that ended the war.  It was the Soviet invasion of Manchuria and Japan — or the beginning — the surrounding islands.  And as Prime Minister Suzuki says — I think it was August 10 when he was asked why we had to have a surrender so quickly and end the war, he says, “The Russians, the Soviets were already in the Sakhalin, the Kuril Islands.  They’ll be in Hokkaido tomorrow.  When that happens, the foundation of Japan will be destroyed.  We must surrender when we can surrender to the Americans.”  Because they knew that with Americans there was at least a chance that they would be able to keep the emperor.

But the reality is that American policy makers had known that there were two ways to end the war without the bomb.  The first was to ensure the Japanese that they could keep the emperor, which we wanted to do anyway for our own purposes.  Although, Jimmy Byrnes, secretary of state, was opposed to that and convinced Truman that he would be politically crucified if he let the Japanese keep the emperor.  Nobody complained when it finally happened, when we did let them keep the emperor.  And secondly, we knew that the Soviet invasion was going to break the backs of the Japanese resistance.  American intelligence had been saying that for months, as had the Japanese themselves in some of the intercepted cables.  The Japanese Supreme War Council met on May 16th and said that invasion of Japan by the Soviet Union will spell the end of the Japanese Empire.

So we knew that.  Truman knew that.  In fact, Truman refers to the intercepted July 18th telegram as the telegram from the Jap emperor asking for peace.  Truman says he went to Potsdam to make sure that the Soviets were coming in.  And he meets with Stalin, has lunch with Stalin; Stalin assures him that the Soviets are coming in on time.  And Truman writes in his journal, “Stalin will be in the Jap war by August 15th.  Finis, Japs, when that occurs.”  He writes home to his wife, Bess, the next night and says, “The Russians are coming in.  We’ll end the war a year sooner now.  Think of all the kids who won’t be killed.”  And Truman knew this.

So the question for historians really is, knowing that the bombs were militarily unnecessary and morally unjustifiable, why did the United States decide to use them.  And the conclusion that I and others have drawn is that the real target was not Japan.  The real target was the Soviet Union.  We were saying to the Soviets, if you interfere with U.S. plans in Europe or the Pacific, this is what you’re going to get and worse, much, much worse.

Rockwell:  Wow.  And of course, I remember the Chicago Tribune leaked this, that the Japanese were trying to surrender, if only they could keep the emperor and not have him tried as a war criminal and keep him, which as you point out, the U.S. eventually went along with that, and yet refused to accept their offer of surrender, so.

Kuznick:  And one of the things that you probably know, but a lot of listeners don’t, is that the United States had eight five-star admirals and generals in 1945.  Seven of the eight are on the record saying that the atomic bombs were either militarily unnecessary, morally reprehensible, or both.  Admiral Leahy, the chair of the meetings of the Joint Chiefs of Staff, and was Truman’s personal chief of staff, said, “This puts us on the moral level of the barbarians of the Dark Ages.”

But the Americans, one of our myths, a key anchor in our sense of American exceptionalism, is the idea that somehow this was a moral act because it prevented an invasion in which Truman says a half million American boys would have been killed.  It was not.  And it was instrumental in starting the Cold War and began the nuclear arms race.  The scientists, many of them – the Frank Committee, at the University of Chicago Met Lab, had argued against dropping the bomb, even if it would be militarily advantageous, they said, because it could lead to an uncontrollable arms race that could threaten the future of mankind.  And that’s what happened.  We’re lucky to have survived it.

You know, we look at what’s going on now, there’s about 14,000 nuclear weapons left now, 93% controlled by the U.S. and Russia.  But by the mid ‘80s, it had gotten close to 70,000.  I take my students every summer to Hiroshima and Nagasaki, a study abroad class.  And I would find myself, year after year, writing down the same statistic at the Atomic Bomb Museum in Hiroshima that, by 1985, the world had accumulated the equivalent of 1.47 million Hiroshima bombs.  How insane do we have to be?  How many times do we have to be able to kill everybody on the planet before we’re satisfied?

Rockwell:  It’s actually astounding.  Is it just evil?  Are they power mad?  I mean, do you have an explanation or is it just the nature of the state and the imperial state?  What is it?

Kuznick:  I think all of the above.  And there’s a certain kind of – Freud, in his wonderful, beautiful but depressing 1929 book talks about the death instinct.  I mean, why, as a species, do we spend so much more perfecting the means of killing and destruction, the lethality of our weapons, than we do on trying to find peace and economic development and solving the world’s problems?  Why do we have a War Department – now we call it Defense Department – and not a Peace Department?  I mean, why do we not spend any money or any effort or – you know, we put so much of our intelligence and resources devoted to perfecting the means of killing.  It doesn’t make any sense from a human standpoint.

There’s certainly profits to be made.  And we understand, unfortunately, why those who were called the Merchants of Death after World War I, the arms merchants, the arms manufacturers, might want to profit from death.  You know, every time one of those drones goes off, every time a bomb is dropped, every time we have military exercises, that’s putting money into the pockets of some of the most ugly, greedy bastards on this planet.

Continue reading…

From Lewrockwell.com, here.