Keep Out the Charedim: ARZA and Mercaz USA reveal their true tolerance

ARZA and Mercaz USA were unable to motivate even 2% of their claimed memberships to vote in the World Zionist Congress elections. So they did the next best thing: try to upend the results and disenfranchise the new Charedi slate, in order to retain power.

All of what I say here is documented for those who wish to verify.


There is No Jewish Vote—There are Two, Diametrically Opposed

Yes, there is a Jewish vote: an I24News poll determined that 63.3 percent of Israelis would prefer to see President Donald Trump reelected, as opposed to 18.8 percent for Joe Biden. The majority believe that electing Biden would be harmful to the relationship between the U.S. and Israel.

But even this difference pales in comparison to the new poll from Ami Magazine, which determined that 83 percent of the Orthodox, and fully 95 percent of the Charedi, traditional Orthodox, support the reelection of the president. Among Charedi respondents, only 2 percent said they plan to vote for Joe Biden.

Read more at Newsweek…

A Dishonest Caricature of Pro-Life

The way the left has tried to go after Amy Coney Barrett, an extremely well-qualified woman to serve as a justice on the Supreme Court, defies all standards of the Senate’s role of advice and consent. It even defies the “no religious tests” clause of the Constitution itself.

Neither ObamaCare nor abortion will define a fraction of Barrett’s time on the court, which could span nearly 40 years should her lifespan be that of Ruth Bader Ginsburg. Yet the Democrats on the Judiciary Committee seem to care only about these issues. And when it comes to abortion, this is simply pushing judges to determine policy, rather than decide what the lawmakers intended — which is their role.

An article in USA Today even provides a completely dishonest caricature of the pro-life movement — while claiming it is the pro-life movement that offers “caricatures” of those needing abortions. Approached honestly, the pro-life movement’s descriptions are not “caricatures” at all, but those pregnancies that most Americans agree should not end in the taking of an innocent life.

Criticism of Amy Coney Barrett’s Catholic Beliefs is Antisemitism

I realize this sounds crazy — perhaps that’s why the title caught you. But it’s actually true: because the beliefs for which she is being condemned come from Judaism, and Antisemitism is rooted in hatred for Jewish moral beliefs, the condemnation of Barrett is a form of Antisemitism.

It is also anti-science, and projects the secular mixture of moral beliefs into secular jurisprudence onto Barrett. If you’re confused, you’ll have to listen to my explanation!

I refer to an article I wrote a few months ago that appeared in Newsweek: Judaism Is Emphatically ‘Pro-Life’.

Yeah, it’s “Your Country.” Deal with It.

“Your Country?” Of course it is.

It’s why Israel Bonds has raised tens of billions of dollars from American Jews.

It’s why Israel is the refuge for persecuted Jews.

It’s why the same liberal groups that refused to be on the call, and now condemn the President, interfere in Israel on both religion and security.

And it’s why both the UAE and Kosovo made gestures towards the global Jewish community in conjunction with their new agreements with Israel.

Law Enforcement in America: Defunding Civilization

Wm Barr on Law Enforcement

The key problem with the demonization of law enforcement, apologetics for violent riots and even taking a knee, is that one searches the globe in vain for a national government doing a substantially better job. And when one encounters a government dealing with racial diversity—and even animosity—yet striving similarly for safety and equality, such as Israel, we find that the same people calling to defund public safety in America would also defund defense from murderous terrorism abroad. So is their goal to disrupt a hopelessly broken system, or to destroy the best that civilization presently has to offer?

Judaism is Emphatically “Pro-Life”

The Jewish Bible’s position on life is unambiguous—and unambiguously “pro-life.” It is the source for the value placed on human life in civilized Western society. The Torah identifies human life as a soul placed (breathed) within a body by G-d Himself.

The Setting of a New Day

The first Mishnah asks: “From when do we read the Shema at night? From the time that the Kohanim enter to eat their Terumah.” [Brachos 1:1] This is a very complicated answer to a very straightforward question.

The Shema is a basic Jewish ritual, required in the Torah for men over the age of 13, as it says, “and you shall speak of them… when you lie down, and when you rise up” [Deut. 6:7]. Twice a day we recite the Shema, two [and, Rabbinically, a third] short readings from the Torah, accepting that G-d is our King and we are His servants.

Terumah, on the other hand, requires much more explanation and understanding. The Kohanim, the Priests, descendants of Aharon, received the first of the crop in the Land of Israel as Terumah. It was a sanctified offering, to be eaten in a state of purity. A Kohen who contacted impurity had to go through a period and process of purification, which varied depending upon the severity of the impurity, and would have to immerse him or herself in a ritual bath. And then, as it says in our reading this week, “And the sun comes, and he is purified, and then he may eat from the Holy things” [Lev. 22:7].

The Talmud [Brachos 2a] asks, why add all of this complexity? The Kohanim are pure, able to eat their Terumah, after stars emerge at night. In Judaism, the evening begins the new day — as we read in the beginning of the Torah, “and it was evening and it was morning…” Once the stars come out, we know the new day has begun. So why not simply say so? The Mishnah should tell us that we read the Shema at night, after the stars come out!

The Sages answer that we are learning two lessons at once. In many cases of impurity, the Kohen had to bring an offering in the Holy Temple on the eighth day, having completed the purification process. Note that the verse in our parsha says “and the sun comes” — does that mean after the sun comes down, or after it comes up? One might imagine that it means after sunrise the following morning, when the Kohen brings his offering, and is fully purified. Perhaps he or she cannot eat Terumah until after bringing this offering.

By tying the Kohanim eating Terumah to the time for the Shema in the evening, the Mishnah clarifies that Kohanim may eat their Terumah at night, although they have not yet brought their offering that may only be done during the (following) day. And that is why the Mishnah gave such a complex answer — to tie the two together, indicating both that the Kohanim may begin eating Terumah at night, and also that one must recite the Shema after the stars come out.

After all of the foregoing, one might still wonder, is there no real connection between the two? In the end, all we learn is that the time for saying the Shema is the same moment that Kohanim are permitted to resume consuming Terumah.

The Iglei Tal says, in the name of his father, that the behavior of the Kohen teaches a lesson to all of us. The entire day this Kohen was impure, and even after he immersed in a ritual bath he was unable to eat Terumah. Now, simply because the sun has set, he may eat it once again.

This tells us that every evening is truly a new day. Saying the Shema, accepting G-d’s Kingdom, becomes a new obligation, as the Shema of the previous morning applied only to that previous day.

Our reading also discusses the holidays, including the period of Counting the Omer, the 49 days between the first days of Pesach (Passover) and Shavuos. Each of these 49 days, in Kabbalah, is tied to separate iterations of the seven mystical spheres — one for each day out of seven in each week, and one for each week out of the seven weeks of the Omer. Each combination of day and week, then, occurs only once per year.

This is another way of teaching us the same lesson: that each day is both a new opportunity and a new obligation. We must aim to set the past behind us, and grow anew, each and every day.