Kissinger, Enemy of the Jews

The death of Henry Kissinger – a Zionist post mortem

After Kissinger left office, the dynamics of Arab-Israeli diplomacy changed, in ways that Kissinger – for all his reputed brilliance – never expected.

The JTA news service in their article on the death of Henry Kissinger stated “Regarded as a brilliant diplomatic strategist, Kissinger was one of the most influential Jewish figures of the 20th century…”

Influential? Yes. Pro-Israel? No. Despite the many pundits who now wish to recast Kissinger as a proud Jew who proudly supported Israel the facts are that the exact opposite is true.

Kissinger brokered agreements based on the idea that Israel should give up tangible assets in exchange for something less than actual peace. Thus in 1975 he pressured Israel into surrendering the Mitla and Giddi passes in the Sinai and the Abu Rodeis oil fields there in exchange for a brief “non-belligerency” pledge from Egypt.

After Kissinger left office, the dynamics of Arab-Israeli diplomacy changed, in ways that Kissinger – for all his reputed brilliance – never expected. Egypt’s Sadat realized the only way to get back the entire Sinai was to sign a peace treaty with Israel, and so he did. Yasser Arafat realized the only way to get an almost-sovereign territory and a de-facto army was to sign a peace agreement with Israel, so he did. Jordan, and then more recently several Gulf kingdoms, decided it was more advantageous to them to sign peace treaties with Israel, so they did.

But two essential problems haunt both the Kissinger-brokered agreements and the ones that came later. The first is that a treaty signed with a dictator can be tossed out at any moment, for any reason. That happened during the brief rise to power of the Muslim Brotherhood in Egypt. It also happened when Israel agreed to give Gaza to the Palestinian Authority, and then shortly afterward Hamas took over. And now after October 7 we can see the results of a Hamas-controlled Gaza.

But the second, and also a very serious problem, is that not a single of the aforementioned Arab regimes have undertaken genuine peace education. They have not taught their citizens to embrace peace and coexistence with Israel. They have likewise made no effort to teach their children in this regard. So anti-Semitic and pro-terrorist hatred still simmers just below the surface among the Arab masses in all of those countries, ready to explode. Thus the extraordinary concessions Israel made for each of those treaties, in the end, secured for the Jewish State what are little more than ceasefire agreements.

As far as Kissinger himself it is actually even more enlightening to go back to the day before Israel was attacked in 1973 – the day Kissinger prevented Israel from launching a preemptive strike.

We know what happened on the eve of the war and the days to follow from three reliable sources: Walter Isaacson’s well known Kissinger: A Biography; long-time Haaretz chief diplomatic correspondent Matti Golan’s The Secret Conversations of Henry Kissinger; and from former Obama administration Middle East envoy David Makovsky.

On Yom Kippur morning, hours before the 1973 Arab invasion, Golda Meir was informed by her military intelligence officials that Egypt and Syria were massing their troops along Israel’s borders and would attack later that day. The Israelis immediately contacted Kissinger.

Golan describes what happened next: “Till the very outbreak of the fighting, Kissinger remained more concerned with the possibility of an Israeli preemptive strike than an Egyptian-Syrian attack.” Kissinger instructed the US ambassador in Israel to personally deliver to Meir “a presidential entreaty” – that is, a warning, in the name of President Nixon “not to start a war.”

Abba Eban, who was the Israeli foreign minister then, confirmed in his own autobiography that IDF chief of staff David Elazar proposed a preemptive strike, but Meir and defense minister Moshe Dayan rejected it on the grounds that “the United States would regard this as provocative.”

As soon as the Arab nations attacked, the Israelis requested an U.S. airlift of military supplies. Kissinger stalled them – for an entire brutal week. Kissinger’s strategy was to orchestrate “a limited Egyptian victory,” Makovsky wrote in The Jerusalem Post in 1993. The secretary of state feared an Israeli victory “would cause Israel to strengthen its resolve not to make any territorial concessions in Sinai.”

“Kissinger opposed giving [Israel] major support that could make its victory too one-sided,” Isaacson confirms. Kissinger told defense secretary James Schlesinger, “The best result would be if Israel came out a little ahead but got bloodied in the process.”

A “little bloodied”? Try 2,656 dead Israeli soldiers.

Continue reading…

From Israel Hayom, here.

Yoel Berman’s Living in the Land’s USP: No ‘Aliyah Bullying’!

Book Review: Living in the Land – A Book to Both Grace Your Coffee Table and Your Mind, Heart, and Soul

29/11/2023

A valuable new book has just made its way into the frum world:
Living in the Land, Mosaica Press 2023 by Yoel Berman:

Fifty frum olim describe the joys, challenges, and opportunities of making the move to Eretz Yisrael, as well as the resources and strategies that made for success.

And it comes with a strikingly beautiful cover by the gifted frum artist Yehoshua Wiseman.

I think we have really been needing a book like this and it’s great that Yoel Berman fulfilled this need.

Why Focus on Charedi Aliyah?

We need a book that focuses solely on charedi aliyah and the settlement of Eretz Yisrael.

And charedim from outside of Eretz Yisrael, despite not being “Zionist,” comprise a huge percentage of aliyah.

​You run into them everywhere in Eretz Yisrael.

Charedim really need guidance devoted to their specific needs — needs which vary from group to group and family to family and individual to individual.

With most aliyah organizations having been secular or traditional, charedi needs & interests traditionally got shoved to the side — though that never stopped charedi aliyah.

​In fact, the charedi aliyah continues to increase.

Despite lots of propaganda to the contrary, charedim (though they weren’t called that then) built the foundation for Jewish settlement in Eretz Yisrael.

With humbling self-sacrifice, they settled the Land, built up & expanded Jewish settlement — even sacrificing their lives for this goal.

And Charedim continue to contribute to Jewish growth in every way.

I remember when Ramat Eshkol was a depressingly secular Israeli neighborhood. Within 20 years, it transformed into a vibrant charedi community, encompassing a thriving English-speaking community.

The face of Yerushalayim also changed with the growth of Torah-observant communities in all sectors.

I remember Yerushalayim over 30 years ago and feel awe at how it transformed, with frum people vastly outnumbering the secular, and secular ads and stores shrinking while you can see things like a huge sign advertising for “Savta Sara’s Cholent!”

Continue reading…

From Myrtle Rising, here.

Self-Esteem Is Not the Jewish Goal but HUMILITY!

First-principles thinking by Dr. Elliot Resnick on Arutz Sheva here.

An excerpt:

What’s the difference between promoting self-esteem and promoting humility if a caveat needs to be added either way?

The difference is that humility is a middah that’s extolled in virtually every single Jewish ethical work ever written whereas self-esteem appears as a virtue in almost no Jewish ethical work at all.

Frum self-esteem proponents – desperate for legitimacy – comb through all of Torah literature and manage to come up with a smattering of sources to support their position. For example, the Gemara says that a person should think, “For me alone the world was created.” Rav Tzadok HaKohen writes that a person should believe in himself. The Alter of Slabodka would often stress that man is great.

Yet, all these statements are clearly only prologues to unspoken conclusions.

“For me alone the world was created” – and therefore I have to fulfill my destiny.

Man is great – and therefore I have a responsibility to develop myself and serve Hashem to the best of my ability. An implicit “therefore” always follows.

The Torah doesn’t sanction feeling good about oneself as an independent value (which is what the self-esteem movement promotes). It may believe in feeling good about one’s potential or one’s pure soul so that one lives up to that potential and one does credit to that soul. But this attitude is a means to an end, not an end unto itself.

Read the rest here…