PM Stephen Harper; Man of principle

National Post
Published: Saturday, December 01, 2007

This week, a rival newspaper ran a headline that had the Nobel Prize-winning anti-land mine campaigner Jody Williams asking, “Where’s Canada’s leadership in global issues?” There’s no sense pretending: By “global issues,” the Virginian scold means ” my issue,” which Canada is no longer pushing for quite as aggressively as it did under prior Liberal governments.

The funny thing is that “leadership” is ordinarily a code word in politics for doing and saying things you believe in, even when others judge them unpopular. On that score, the current prime minister has recently had quite a remarkable run of “leadership” in foreign policy.

Last month, for instance, he met personally with the Dalai Lama, pontiff of Tibetan Buddhism and leader of Tibet’s government-in-exile. The Chinese Communists consider it a grievous insult to treat the Dalai Lama as what he patently is — the living representative of a state and a religion that have been conquered and oppressed by a rapacious neighbour. A spokesman for China’s foreign ministry called the meeting “disgusting” and claimed it had “seriously undermined Sino-Canadian relations.”

There is very little to be gained for Mr. Harper politically in meeting with someone like the Dalai Lama; if there are single-issue Tibet voters, they’re unlikely to go Conservative en masse, and a band of ragtag, dispossessed monks is not going to present the PM with some showy, prearranged trade deal either. He did it because the Tibet situation is an unrectified, unredressed outrage, and putting gentle pressure on China is the only practical means we have of preserving hope for a satisfactory resolution in the future.

The Prime Minister wasn’t finished delivering sharp elbows to major world powers. His government plans to go ahead with hearings and a House of Commons resolution on the “comfort women” from conquered nations who were forced to serve as sex slaves during the Second World War. An awkward process of framing the statement in a way that limits the harm to Japanese relations is underway, but any mention of Japanese war crimes is likely to antagonize the current Japanese government, whose leader has denied the existence of comfort women.

Meanwhile, the PM was front and centre on Thursday at a somber Ottawa ceremony to mark Stalin’s 1932-33 terror-famine in the Ukraine, which is still constantly being minimized and recast as an accident by pro-Russian historians. Although he avoided using the term “genocide,” he left no doubt where he stands on the issues of whether the famine was consciously engineered and who it was directed at, speaking of “what was done to the Ukrainian people” and stating that “The main instrument of Stalin’s persecution of Ukrainians was collectivization.”

This stance will win him no new friends in Russia, or with the international leftists who still see (or wish people to see) Stalin as a well-intentioned brute. Its only merit is that it is the truth, and standing behind the truth cannot be wrong.

The Liberals talked a good game about using Canada’s moral authority in the world to exercise “soft power.” But were they equally attentive to building up that authority, or employing it in the service of historical memory?

December 1, 2007 | 1 Comment »

Subscribe to Israpundit Daily Digest

23 Comments / 1 Comment

  1. You let me down greatly Yamit! I’ve agreed with almost all your comments. But to vote for Obama Hussein???? He has criminal associations, and is probably not a natural born US citizen. Your arguments for electing him are weak at best and dangerous at worst. It seems to me that Obama will be a horrible,”Friend” at best and bad nightmare at worst. Israel is in a state of mess, no denying that! But electing some putz in the hope they wake up is naive at best! The Maccabees were true Jews if only for a moment. I believe that is what Hashem wants. The trying for the righeousness! Hannukah is our time of hatikvah! They fought and even for a brief period in history achieved success. This is what Israel, Jews and the rest of the world needs. Chag samach!

  2. #3, Laura, sincere thanks for the Christmas wishes & Happy Haunkkah to you. Some of us Christians are more into Hanukkah, which is actually mentioned in the New Testament, unlike Christmas, which we Bible-believers know is a day specifically chosen by the Catholic church because it was the greatest day of pagan worship on the calendar, not to mention that Bible-believers don’t celebrate any “mass,” much less Christ-mass.


    Audio: The Political Significance of Chanukah
    Yehuda is joined by Professor Hagi Ben-Artzi and Rabbi Beni Eisner who explain the inner meaning and political significance of Chanukah. Mordechai Taub provides political analysis.

    Professor Hagi Ben-Artzi, is BB’s brother in law and is politically against BB.

    Yehuda HaKohen lives in Jerusalem and is the director of the Zionist Freedom Alliance. He is a political activist, history teacher and frequent guest lecturer at college campuses in the United States. Eliyahu Chaim is recognized in activist circles as an authority on American political history. He currently serves as the head campus coordinator for the Zionist Freedom Alliance in the New York area. The Struggle for Israel’s Freedom airs live every Monday from 6:00 PM – 7:00 PM on Israel National Radio.

  4. Shy Guy, you say that the Maccabees did not fight the Hellenists to force them to return to Judaism at the threat of the sword.

    What did they then fight the Hellenists for?

    Comment by Bill Narvey — December 23, 2008 @ 12:01 pm

    For freedom from them and their Greek based religious oppression, which affected the vast majority of otherwise decent Jews all over the land. A small elite hedonistic class trying to forcefeed the rest of us with their empty ways. The Maccabees goal was not to force the Hellenists to become Jewish. It was to free the nation from the Hellenist’s overrule.

  5. Shy Guy, you say that the Maccabees did not fight the Hellenists to force them to return to Judaism at the threat of the sword.

    What did they then fight the Hellenists for?

    As far as I know it was to defeat Hellenists who if left unrestrained, would have gained increasing power and success at inducing, forcing or leading all Jews to abandon Judaism and all that entails and through assimilation, replace Judaism with all that Greek culture and religion entailed.

    I still say Jews that are today assailed by assimilation and feel threatened by it, need leaders and followers who would do well to adopt Chanukah as a symbol and inspiration to fight against all the forces of assimilation impacting against our world Jewish community, including those Jews who already are part of those assimilative forces.

  6. The Maccabees did not fight the Hellenists to force them to return to Judaism at the threat of the sword.

    After three years of guerrilla warfare in the hills and forests against the regular armies of Antiochus and his collaborators in the Jewish community, the Maccabean forces won. They recaptured Jerusalem in 166 BCE, and set out to rededicate the Holy Temple.

    During the next century, the deeds of the Maccabees were recorded and celebrated. The eight-day celebration of rededicating the defiled altar in the Temple is described in detail in I Maccabees chapter 4. In II Maccabees chapter 10, Hanukkah is described as a kind of rerun of Sukkot, the Festival of Huts, which the Maccabean guerrillas (“living like wild animals in the mountains and caves”) had been unable to celebrate in its proper season. The First and Second Temples were both dedicated at the season of Sukkot, and so the reenactment of Sukkot may have seemed an especially appropriate way to rededicate the Temple. And so, from I and II Maccabees. Jewish tradition about Hanukkah, however, is not so simple. The books of the Maccabees themselves became an issue. They seem to have been treated as holy books by the Greek-speaking Jews of Alexandria. The rabbis, on the other hand, never regarded them as holy, and never entered them among the books that made up the Jewish Bible. And it was rabbis who determined what became Jewish tradition. Ironically enough, these books that celebrated the Maccabees’ victory over Hellenism survived not in Hebrew but only in the Greek language… (Indeed, the Maccabean books survived into modern times only because some of these Hellenized Jews became recruits to Christianity, and brought with them the assumption that these Books of the Maccabees were holy writings. The Christian Church then included Maccabees among its version of what it called the “Old Testament.”)

    For the classic Jewish view of the origins of Hanukkah, therefore, we must turn to the Talmud. Here we find Hanukkah in a most peculiar position. It is the only one of the traditional festivals that does not have a place in the Mishnah (the earlier level, or layer of the Talmud). And in the later layer, the Gemara, it is treated in a very off-hand way, without the focused attention that is normal for deciding how to observe a holy day.

    In a discussion of what kinds of candles may be used for Shabbat, one rabbi asks, rather casually, whether the rules for Hanukkah candles are different; in this context, another asks — as if he had barely heard of the festival — “What is this Hanukkah?”

    This is the answer he receives:
    Our rabbis taught: On the 25th day of Kislev [begin] the eight days of Hanukkah, on which lamentation for the dead and fasting are forbidden. For when the Greeks entered the Temple, they defiled all the oils in it, and when the Hasmonean dynasty prevailed over them and defeated them, they searched and found only one bottle of oil sealed by the High Priest. It contained only enough for one day’s lighting. Yet a miracle was brought about with it, and they lit [with that oil] for eight days. The following year they were established as a festival, with Hallel (prayers of praise) and Thanksgiving [Shabbat 21b].

    After this brief explanation, the rabbis go back to discussing the candles. They have no more to say about the internal divisions of the Jews, the revolt against Antiochus, the victory of the Maccabees, the rededication of the Temple.

    The reason for this cautious attitude towards Hanukkah is that the rabbis were not happy with the Maccabean approach to Jewish life. They were writing in the period when similar revolts against Rome, seeking to win the Jews political independence, to turn Judea into a rocky fortress, and to toughen the Jewish people had been systematically and brutally smashed by the iron first of Rome. The rabbis believed that only the rabbinical kind of power — the power not of the fist but of the spirit — had protected and preserved the Jewish people in the past and could do so now.

    Moreover, the Maccabees had made themselves and their offspring kings, after expelling the Syrian-Greek empire. That, in itself, was a violation of the ancient Israelite constitution, which required that priest and king be of different tribes, so as to create a check-and-balance system between religious and political power. Even worse in the eyes of the rabbis, the Hasmonean kings — despite their anti-imperial, anti- assimilationist origins — had invited the Roman Empire to become protectors and overlords of the Jewish kingdom, paving the way for the ultimate Roman conquest. Finally, and worst of all, the Hasmonean kings sided with the Sadducees, the priestly upholders of the primacy of Temple offerings as a channel to God, against the Pharisees — forerunners of the rabbis who saw prayer and the study and interpretation of Torah as the path to God.

    All these Maccabean ways of exercising power seemed to the rabbis a subtle surrendering to the habits of the Gentiles (ironically, a form of assimilation) as distinct from pursuing a life-path that the rabbis saw as authentically Jewish. And so, in retrospect, the rabbis were critical of the meaning and ultimate outcome of the Maccabean revolt; without utterly rejecting the national liberation movement, they refocused attention away from it toward God’s miracle — toward the spiritual meaning of the light that burned and was not consumed for eight days.

    Through almost two millennia, Hanukkah remained a real but secondary festival of the Jewish people. Beginning late in the 19th century in central and eastern Europe, Hanukkah had a second birth. There were two major factors in this second birth, both of them stemming from the emancipation of the Jewish people and their increasing day-to-day contact with the Christian and secular world.

    As secular, non-religious, or rational religious ideas grew during the Haskalah (Jewish Enlightenment in the 19th century), there was a special disdain for the irrational notion of the miracle of the oil in the Temple. In addition, with the growing popularity of the secular notion of Jewish peoplehood, including the Zionist notion of the Jews as a nation seeking political rehabilitation through politico-military action, the Maccabees began to seem less dangerous and more heroic than they had throughout the centuries of rabbinic tradition. Indeed, many Zionists identified the rabbis’ fear of militant action against oppressive governments as a major element of exile mentality to be transcended in rebuilding the Jewish people.

    Thus, from about 1890 on, the miracle of the lights declined, and the Maccabees advanced in attention and popularity. Hanukkah became more and more important as a celebration of Jewish political courage and military prowess. At the same time, the Christian Apocryphal books of the Maccabees became more accessible to Jews, as the barriers between the Jewish and Christian worlds crumbled.

    An additional factor contributing to the rebirth of Hanukkah was the growing popularity of Christmas as a major society-wide event among Christians in Europe and North America. As Jews became more assimilated into the broader (Christian) society, they felt themselves both attracted and threatened by the joyful Christmas celebrations and especially by their appeal to children. Hanukkah — both because of its date and because of its anti-assimilationist content — became a useful tool for strengthening Jewish identity.

    Out of these twin facts, Hanukkah was reborn as a popular holiday, with a greater emphasis on the Maccabees, on resistance to assimilation and the defense of religious and ethnic pluralism, on the giving of gifts, and on the pleasure of children

  7. It’s not about guns per se, but having the ability to protect oneself. His Sign for protecting the sanctification of His Name was the miracle of the sparse amount of oil lasting for eight days. How soon it was forgotten.

  8. Happy Chanukha and the giving of gifts to children is relatively recent.

    Comment by Bill Narvey — December 23, 2008 @ 9:47 am

    Giving gifts, yes, but wishing your fellow Jew a Chanuka Sameach is something whose equivalent you would do on any other joyous Jewish calendar day, from Yom Kippur to Purim to Rosh Chodesh. It has nothing to do with anybody else’s season.

    Perhaps the true spirit of Chanukah can become the rallying force and cry behind those Jews today who do not accept that assimilation continues to whittle away at the numbers of Jews and the vitality of Judaism and Jewish culture and are compelled to take a stand.

    Not exactly. The original rallying force of Chanuka was due to Hellenized Jews, along with their Greek overlords, imposing harsh decrees against their own Jewish brothers and sisters in the land of Israel, preventing them from living Jewish lives, even at the risk of death.

    The Maccabees did not fight the Hellenists to force them to return to Judaism at the threat of the sword.

  9. I did NOT intend to convey that we should rely upon passively openning up our Tehilims and chanting 18 hours a day. I’m all for using the best tools available, as long as they’re accompanied by a “l’shem Yichud Kudshah Brich Hu” prior to use. 🙂

  10. Levinson rightly reminds us of something of Chanukah’s true meaning.

    The notion of the salutation, Happy Chanukha and the giving of gifts to children is relatively recent and as most of you know was fostered by doubtless well intentioned Jews who did not want their children to feel left out of the gift giving and spirt of the season bound up in Christmas which came about the same time of year as Chanukah.

    We should be making a point of telling our children and reminding ourselves that Chanukah is a celebration of the day Jews standing up for themselves, their religion, beliefs and way of life, defeated their oppressors and the forces of assimilation that had already drawn too many Jews from their Judaism and their past to foresake Hashem and to adopt the Greek religion and culture as their own.

    The forces of assimilation are all around us today, stronger then ever and they are drawing Jews away from their identities, their religion, their past and their heritage in ever greater numbers.

    Perhaps the true spirit of Chanukah can become the rallying force and cry behind those Jews today who do not accept that assimilation continues to whittle away at the numbers of Jews and the vitality of Judaism and Jewish culture and are compelled to take a stand.

  11. And here we are, Hanukah 5769, thinking that guns are our path to redemption.

    Hanukah is about dedication – rededication to be precise. That’s what the word means, after all. The Maccabim didn’t lay down their lives for the 2nd Ammendment.

    The difference between “them” and “us” is the difference between “G-d bless American” versus “Israel bless G-d”.

    Guns and redemption are not necessary exclusive, the former might be a necessary tool in attaining the latter. No Jews no redemption. Self defense even from other Jews is a Human as well as a Jewish imperative. Under the Nazis, the Jews of Warsaw numbered over 500,000. They were depleted with regular deportations aided by Judenrats (Jewish leaders). The Revolt in Warsaw began when the Jewish population was down to 50,000 (or 90% murdered). At what point is it OK to rebel? When is civil disobedience OK? When is civil war a better course than suicide? All throughout history there have been rebels and loyalists. History is usually written by the victors but truly there is seldom a universally accepted moral standard as to what is a proper rebellion and what is not. We can say with absolute certainty, however, that the Jewish return to Zion and our struggle today for Eretz Yisrael are more righteous than any other struggle for national liberation in the history of the world. The Israeli government is in rebellion against everything that Israel, Zionism, and Judaism are all about. They are the ones causing the rift in the body politic and they will be totally responsible for any resulting violence. We must pray that this does not happen.

    Read in its historical context, however, the Hanukkah story is really about a revolt against the Hellenized Jews who had fallen madly in love with the sophisticated, globalizing superculture of their day. The Apocrypha’s texts make it clear that the battle against Hellenization was in fact a kulturkampf among the Jews themselves. Here is how the first Book of the Maccabees describes Jerusalem on the eve of civil war and revolt in the time of Antiochus:

    At that time there were some evil-doers in Israel who tried to win popularity for a policy of integration with the surrounding nations. It was because the Jews had kept themselves aloof for so long, they claimed, that so many hardships had befallen them. They acquired a following and applied to Antiochus, who authorized them to introduce the Greek way of life. They built a Greek gymnasium in Jerusalem and even had themselves uncircumcised.

    Uncircumcision as the price of admission to the Jerusalem gym! When they were eight days old, the “sign of the covenant” had been carved in their flesh; now as young men, these Jews risked health and sacrificed sexual pleasure to “become one flesh” with the regnant beauty culture. In Judea, then, there were Jews choosing to die rather than publicly profane Jewish law—and there were Jews risking death to free themselves from the parochial constraints of that law. The historic Jewish passion to merge and disappear confronted the attested Jewish will to stand apart and persist.

    That’s the clash of Hanukkah. Armed Hasmonean priests and their comrades from the rural town of Modi’in attacked urban Jews, priests and laity alike, who supported Greek reform, like the gymnasium and new rules for governing commerce. The Hasmoneans imposed, at sword’s edge, traditional observance. After years of protracted warfare, the priests established a Hasmonean state that never ceased fighting Jews who disagreed with its rule.

    So the miracle-of-the-oil celebration of Hanukkah that the rabbis later invented covers up a blood-soaked struggle that pitted Jew against Jew. The rabbis drummed out this history with a fairy tale about a light that did not go out. But really, who can blame them—after all, what nation creates a living monument to a civil war?

    Mattathias, his sons and his grandson John Hyrcanus battled together and supported each other and John Hyrcanus was able to build the country and complete the work the others had started.

    The country was built and enlarged until it became strong and independent through one central unifying purpose: to build a country in which Jewish people could live as Jews and practise their faith. Single minded, the members of the royal family were loyal to the ruler and as soon as one died the next one was ready to take over and was in turn supported by the rest of the family.

    With Aristobulus I it seems that power had corrupted but he did not rule for long and Alexander Yannai was able to do very well indeed.

    Following the popular rebellion for Judaism, for Jewish law and thus for freedom, the rulers formed a dynasty and a supporting establishment, had tasted power and meant to have it. Hence they battled for power with each other, allied themselves with foreign powers against each other. In so doing they divided the people and weakened all.

    To begin with all were united and struggled against the brutal oppression. They struggled for Torah, freedom and the people. Against them were foreign invaders who believed in slavery and who were trying to impose their way of life through imposing their beliefs.

    After three generations the situation had changed and we now see very clearly increasing internal confrontation, a struggle between people and Torah on the one hand against oppressive rulers and their oppressing establishment on the other.

    The oppression of Jew by Jew, of the Jewish people by their own rulers and establishment, and the resulting struggle between them defeated both. It ended Maccabean rule, lost the land which had been gained, resulted in enormous hardship to the people. It resulted in the handing over of the country and its people to Herod and the subsequent introduction by Herod of ‘hellenisation’. This meant the introduction and popularisation of a foreign ideology, supporting and based on slavery. It was indeed this which the Maccabees had struggled against.

    The Jewish leadership, the Jewish establishment, supported centralised power, the oppressive ruling authority and its influence, since the ideas which were being imported helped them to oppress their own people. In so doing they disregarded the welfare of the people, disregarded Jewish law, disregarded the intent and purpose of Jewish law.

    Outstanding is that the people were unable to restrain their leaders. The result was total destruction of people and country, and the dispersion of the Jewish people.

    Lot of lessons here but passivity isn’t one of them, even civil war can be a positive thing, as an alternative to collective physical and spiritual suicide.

  12. And here we are, Hanukah 5769, thinking that guns are our path to redemption.

    Hanukah is about dedication – rededication to be precise. That’s what the word means, after all. The Maccabim didn’t lay down their lives for the 2nd Ammendment.

    The difference between “them” and “us” is the difference between “G-d bless American” versus “Israel bless G-d”.

  13. Kellie:

    “for every Jew a .22? is the soundest advice we can follow to prevent another Holocaust.

    We cannot be afraid of guns, we cannot avoid guns.

    Every Jew should have a gun, know how to use it, and keep it ready. You would think that we had all learned our lesson about how not to be a victim.

    We need to understand that Hitler’s first action was taking our guns. We need to make sure that we never give them up again.

    My idea of gun control is using both hands

  14. Email received:


    December 22nd 2008


    By Franklin Raff

    Hanukkah is a time for lighting the menorah, for playing games, giving gifts, and celebrating G-d’s trans historical blessings and miracles. But it is also a time for sober remembrance, a holiday whose history calls upon all of us to rededicate ourselves to Him, and to muster and redeploy our prayers, efforts, and assets in the fight against government tyranny, cultural assimilation, and secularization.

    At Hanukkah we celebrate the re dedication of the Second Temple in Jerusalem. It was desecrated by the forces of Antiochus IV Epiphanes, who was obsessed with de-Judaizing the Land of Israel (then part of his Greco-Syrian empire). Antiochus banned the Jewish religion, forbade circumcision, shabbat observance, and possession of the Torah, disarmed and slaughtered Jews (and
    children) as a warning to others, and converted their ancient temple for pagan worship. But in a bloody revolt at around 160BCE led by Judah Maccabee (“The Hammer”) and his brothers and father, a few remaining un assimilated Jews successfully – some say miraculously – drove Antiochus’ forces from Jerusalem, and rescued the temple.

    Once the city had been secured, imagine what it would have been like, as a Jew, as a warrior, to finally stand, caked in blood, in the threshhold of the ancient temple. Before you, where the Ark of the Covenant once lay, is now an an altar to Zeus, stained with the smoke and fat from burning pigs. None of the ancient, once familiar sounds, the soft hum of prayer and study, the tender singing of passages from the Five Books of Moses: most of the high priests had been massacred years ago, many cut down by Antiochus’
    assassins as they sang and prayed in that very spot. Now, only silence, exhaustion, and perhaps, bewilderment.

    According to the Bible, the remaining Jews immediately set about cleaning the place up, re-sanctifying and rededicating every inch of the holy temple. It was surely a matter of urgency to rekindle the ‘eternal flame’ of the seven-branched menorah, symbolizing both the eternality of G-d as well as Moses’ encounter with the burning bush, that pivotal moment in Jewish history which catalyzed our exodus from slavery.

    But there was a problem: most of the sanctified olive oil used to fuel the menorah had been destroyed or tainted. According to legend, only one cask of oil, sealed by a priest, could be found, and it only contained enough oil for one days’ flame. It would take eight days to manufacture, purify, and bless any additional supply of oil.

    Trusting in G-d, and with a sense of worshipful urgency, they lit the menorah anyway, and a miracle ensued: the one days’ supply of oil kept the menorah alight for the full eight days needed to replenish the supply, and ensure the uninterrupted eternal flame.
    This is how the festival commemorating the re dedication of the Second Temple came to be known as the “Festival of Lights.” A special nine-branched menorah is used on Hanukkah, eight branches to commemorate the eight miraculous days, and a ninth branch, the “shamash” or servant-branch, whose flame is used to light the other branches and symbolically guard against utilitarian, secular use of the lights.

    The Hanukkah menorah is also symbolic of a lesser known event: both the Talmud and the Book of Maccabees depict the story of the seven sons of Hannah, who were tortured and executed in that time because of their refusal to renounce their faith, eat pork and bow to pagan statues. Hannah committed suicide after the death of her sons. The eight lights of the Hanukkah menorah bear witness to the fate of Hannah and her family, their steadfast faith in G-d and and their refusal to assimilate.

    Hanukkah’s observance is linked, inextricably, with a profound reverence for the memory of all those who have fought against impossible odds for the freedom to worship G-d and to preserve the religious traditions which enable us to follow His commandments.
    It is a time to re-tell the story of the siege of Masada, to remember the Bar Kochba and Great Revolts against Rome, to revere the memory of generations upon generations of martyrs and warriors since who have fought and died in the name of Abraham’s legacy – individual liberty, (indeed the notion of “individualism” under G-d), self-determination, and freedom of worship.

    If you love your G-d but fear your government, tell others about the destruction of the Second Temple by the hitlerian Antiochus Epiphanes, and help your children internalize these lessons of Hanukkah.

    If you would be reminded of the importance of preserving second-amendment freedoms, recall this chapter in the long story of the disarmament of the Jews. Honor the memory of Hannah and her sons by kindling the lights of Hanukkah with firm resolve.

    If you should ever doubt that righteousness will always prevail so long as we love G-d and fight for his spiritual and physical territory, let your heart be filled with the spirit of Judah and his Maccabees. Put on their armor, symbolically, and celebrate the victory which Hanukkah commemorates.

    If you believe in individual and religious freedom, if you believe in self-determination, and if you believe in miracles; if you truly have faith in G-d, light the Hanukkah menorah this year, and thank G-d for His enduring faith in us.

    Hanukkah is a time in which all of G-d’s warriors – ideological, cultural, and otherwise – are spiritually united. This, in itself, is cause for contemplation, fraternization, and celebration.

    Happy Hanukkah!

    Franklin Raff

  15. Michael Ejercito,

    I think we could safely say that this would spell the start of the second American Revolution.

    When the powers-that-be fly in the face of the people – especially armed people – this is what happens. And I’m sure the founding fathers of the US recognized this.

  16. Happy Chanukah to all Israpundit Jewish contributors and a very merry Christmas and Happy new year to our Christian contributors.

  17. Great article, Bill. I posted this on Usenet .

    Let’s see what happens if the New Messiah in the US tries to take the guns from the people.

    A war on guns would yield more casualities among the police in three weeks than the war in Iraq yielded among the troops in one year.

  18. We cannot be afraid of guns, we cannot avoid guns. Every Jew should have a gun, know how to use it, and keep it ready. You would think that we had all learned our lesson about how not to be a victim.

    Absolutely. Israel is now sounding like Toronto (not Canada; the Albertans still have some beitzim).

    Yamit – I don’t have to tell you: what the Israeli government is doing is a form of insanity. Let’s see what happens if the New Messiah in the US tries to take the guns from the people. A contact in the US says that she can’t find a handgun anywhere in her area; as soon as the Messiah was elected, people went out and cleared the shelves…

    See – even the common people (as opposed to the “elites”) can exhibit intelligence…

  19. Israeli NRA Gains Momentum Under the Shai Dromi Law


    Although this article was, I’m sure, terrifying for the weasels at Ha’aretz, it is wonderful news to many of us who believe “for every Jew a .22” is the soundest advice we can follow to prevent another Holocaust.

    We cannot be afraid of guns, we cannot avoid guns. Every Jew should have a gun, know how to use it, and keep it ready. You would think that we had all learned our lesson about how not to be a victim.

    Too many Jews are running around thinking that the “authorities” will help them if they need assistance, but too often the authorities can’t make it in time.

    We need to stop depending on others for our protection and start depending upon ourselves. We need to arrange for our own security, make sure that those who attend synagogue and Jewish schools know how to protect themselves from attacks, understand how to protect our communities, and we need to donate to our shomrim.

    We need to understand that guns are an extremely valuable asset to us, and instead of being afraid of guns, we need to understand them, train with them, teach our children about them, and respect them. We need to know how to store them and use them safely, and we need to know that when we do use them, we can shoot straight, sure, and swiftly.

    We need to understand that Hitler’s first action was taking our guns. We need to make sure that we never give them up again.

    My idea of gun control is using both hands

    For more information about where you and your kids can go to learn more about guns and gun safety, check out the NRA or, my personal favorite, JFPFO (Jews for the Preservation of Firearms Ownership)–an excellent organization which could benefit from an influx of new membership!


    Founder of Israeli NRA seeks to import American gun culture
    By Raphael Ahren, Haaretz Correspondent

  20. IDF Confiscating Reserve Guns in Judea and Samaria


    I am very skeptical that this will lead to a safer Judea and Samaria. I would love to think that the IDF has information that terrorists are intent upon grabbing those weapons, so they have confiscated them in order to protect them from the terrorists, but why would the terrorists need those weapons when the US and the EU are sending them brand new weapons every day?

    It is only the Jews who have old weapons to protect themselves. The arabs have new weapons, armored personnel carriers, mortars, everything they need. Why would they care about some reserve weapons in Judea and Samaria?

    OK, so let’s get out of the realm of make-believe and spin and talk about what they are REALLY doing, OK?

    The Israeli government is currently in negotiations to give Judea and Samaria to the arabs. Shas has already confirmed that by saying that they didn’t care about Judea and Samaria, and that they weren’t in office to protect the “settlements” (Did I say they are weenies? Why are they in office, please, tell me!)

    Now, we know that the Israeli government is trying to give up Judea and Samaria, and we know that they are planning to “relocate” about 80,000 people and destroy their homes, businesses, farms, schools, and lives (as they did with the Gaza “resettlement”).

    What do you think is the next logical leap? The Israeli government is expecting a full-scale civil war between the secular leftists and the religious settlers. So, they are confiscating the weapons stores.

    What’s next, you ask? Well, they will call up the “reserve” officers who have guns, and remove their guns (perhaps even detain the officers), then they will take the list of personal weapons they have, and they will go house to house and collect them before they announce that they have agreed to give all the Arabs the Jewish land.

    Of course, the “settlers” can stay, the government will say—but without any means to defend themselves from well-armed and deadly terrorist thugs.

    So, here’s my advice—start storing extra supplies now. You know what you might need when the Shitzu hits the fan. You will probably have to bury your supplies so the terrorists don’t take them. Later, we can discuss who the terrorists are.


    Michelle is an occasional columnist for Israel National News. She is Ima to many boys, some in diapers, so she doesn’t always blog on time. Michelle lives in Galut for now, but dreams of living in a caravan on the top of a hill in Yesha with her husband, her boys, her dog, and her guns. Archive of Articles:

Comments are closed.