ICONOCLAST IN THE PROMISED LAND

How the Israeli people are gauging Trump.

Israelis are greeting US President Donald Trump with cautious optimism. Their optimism stems from President Trump’s iconoclasm. Trump won the US presidential election based on a campaign of rejecting the prevailing narratives on US domestic and foreign policy that have long held sway among the elites. These narratives dictate and limit the boundaries of acceptable discourse in the US. Unfortunately, their relationship with facts and truth was never more than incidental. Indeed, in recent years that incidental link has vanished altogether along a wide swath of policy areas. On the domestic front, the most obvious examples of this disconnect between the prevailing narratives that dictate policies and the facts that guarantee the failure of those policies relate to US immigration policy and US healthcare policy.

American voters elected Trump because whether or not they supported his specific immigration and healthcare policies, they appreciated his willingness to state openly that the policies now in effect are having devastating impacts on American society.

Finally, Trump’s enthusiastic, unqualified support for Israel, his refusal to endorse the establishment of a Palestinian state and his pledge to move the US Embassy to Israel’s capital city Jerusalem were second importance only to his pledge to appoint Supreme Court justices that oppose abortion to his success in winning near wall-to-wall support from evangelical Christian voters.

It was because of his foreign policy iconoclasm that Israelis were, by and large, euphoric when Trump was finally inaugurated in January.

Since then, however, in significant ways, Trump has bowed to the narratives of the establishment. As a result, Israel’s euphoria at his election has been replaced by cautious optimism.

During his speech in Riyadh, in relation to both Iran and Islamic terrorism, Trump kept his promise to base his strategies for dealing with the threats on facts rather than narrative.

As far as Iran was concerned, Trump broke with convention by ignoring the meaningless presidential “elections” in Iran last Friday. Rather than embrace the common delusion that ballots mean something in Iran, when Iranian dictator Ali Khamenei decides who can run for election and decides who wins, Trump concentrated on facts. Iran is the primary engine of terrorism in the region and the world, he explained. Moreover, the world would be a better place, and the Iranian people would be better off, if the regime were overthrown.

On Islamic terrorism, Trump again ignored the advice of his national security adviser H.R. McMaster and refused to embrace the false narrative that Islam has nothing to do with terrorism. Rather, standing before the leaders of the Islamic world, Trump exhorted them to confront “Islamist extremism and the Islamist terror groups it inspires.”

Trump’s decision to make the case outright to the Muslim leaders was all the more astounding because on the eve of his speech, McMaster demeaned his refusal to embrace the narrative that Islam is peace in an interview with ABC News. In McMaster’s insubordinate words, “The president will call [Islamic terrorism] whatever he wants to call it. But I think it’s important that whatever we call it, we recognize that these are not religious people and, in fact, these enemies of all civilizations, what they want to do is to cloak their criminal behavior under this false idea of some kind of religious war.”

McMaster then insisted that despite the fact that his boss continues to talk about “radical Islamic terrorism,” Trump is coming around to embracing the official narrative that Islam is unrelated to Islamic terrorism. “This is learning,” he said.

But while Trump has maintained his fact-based rhetoric on Iran, for instance, his actual policy is very similar to Obama’s. Rather than keep his campaign pledge and cancel the nuclear deal which guarantees Iran a nuclear arsenal in ten years, Trump chose to punt. He certified – wrongly – that Iran is abiding by the terms of the deal even as the Iranians are stockpiling uranium in excess of the amounts permitted under the deal and are barring weapons inspectors from entering their nuclear sites. So too, Trump has kept up Obama’s practice of keeping the public in the dark regarding what was actually agreed to with Iran by refusing to reveal the nuclear agreement’s secret protocols.

In other words, his policies have yet to match his rhetoric on Iran.

But then again, there is reason to give Trump the benefit of the doubt on Iran. It is more than possible that Trump’s visit to Saudi Arabia and Israel is entirely about Iran. After all, Trump has enthusiastically joined the anti- Iran coalition that Prime Minister Benjamin Netanyahu built with the Sunni regimes to try to mitigate the destructive consequences of Obama’s embrace of the ayatollahs. And he seems to be interested in using this coalition to rebuild US power in the Middle East while ending Iran’s unimpeded rise as a nuclear power and regional hegemon, just as Israel and the Sunnis had hoped.

The same inconsistency and lack of clarity about Trump’s intentions and his level of willingness to reject the establishment narrative on foreign policy is even more blatant in everything related to Israel and the Palestinian war against it.

During his speech in Riyadh, Trump repeated the obnoxious practice of his predecessors and left Israel off the long list of countries that are afflicted by terrorism. The notion at the heart of that deliberate snub is that terrorism against Israel is somehow different and frankly more acceptable, than terrorism against everyone else.

During his brief visit to Israel, Trump will also go to Bethlehem to meet with Palestinian Authority President Mahmoud Abbas. This will be the two men’s second meeting in less than a month. By insisting on meeting with Abbas during his lightning visit to Israel, Trump signals that he agrees with the narrative view that the US cannot support Israel without also legitimizing and supporting the PLO and its terror funding kleptocracy, the Palestinian Authority.

Finally, even when Trump has adopted a position that repudiates the establishment’s line, the fact is that the establishment’s members dominate his foreign policy team. And as a consequence, they do everything they can to dilute the significance of his moves.

This was clearly in evidence in relation to Trump’s decision to visit the Western Wall on Monday. In the week that preceded his visit, embassy officers angrily rejected Israel’s request that Netanyahu join Trump during his visit to the Jewish holy site, insisting that the Western Wall isn’t in Israel.

In so acting, these Obama holdovers were backed by McMaster, who refuses to admit that the Western Wall is in Jerusalem, and by his Israel-Palestinians director at the National Security Council, Kris Bauman, who served on Obama’s anti-Israel foreign policy team and supports US recognition of Hamas.

In other words, even when Trump tries to embrace fact over narrative, his failure to populate his foreign policy team with iconoclasts like himself has made it all but impossible for him to abandon the anti-Israel narrative guiding US policy. None of this means that Israelis have lost hope in Trump. To the contrary. They have enormous hope in him. But they recognize that so long as the same hostile false narrative about Israel, and the establishment that clings to it dominate Trump’s thinking and policies, the promise of his presidency will not be met.

Originally published by the Jerusalem Post

Jerusalem Day: Connecting Heaven to Earth

To recognize the true significance of Yom Yerushalayim – the day on which the Jewish people liberated Jerusalem from foreign rule – one must work to develop a deep vision of Emunah. In D’at Tvunot, Rabbi Moshe Ḥaim Lutzatto teaches us to see HaShem authoring history – to appreciate a Divine plan unfolding and to understand everything we encounter in our lives through the context of a greater goal that transcends yet includes all creatures, places and events. All of Creation, with all of its multiplicity and variety, is actually one organic whole that appears fragmented from the untrained human perspective. Due to our myopic perception, man tends to see everything as disconnected – and often even opposing – forces. But when we learn to view the world from the Divine perspective we become capable of relating to everything we encounter – with all of their unique functions and distinctions – as exceptional pieces of one giant amazing puzzle.

The study of Emunah is learning to see the Divine light in its unity before its having been distilled into multiplicity from the human perspective – to see not only the seemingly fragmented branches but also the unified roots. The study of Emunah helps us to recognize the One that precedes and transcends the individual parts yet is at the same time revealed through them, thereby giving them their true significance and purpose in our world.

Because we exist within the framework of time, history seems from the human perspective to flow in a long process of events. But from the perspective of HaShem – who creates the framework of time and is clearly not bound by it – history exists as one giant light. What we might perceive to be disconnected events with hundreds of years and thousands of miles between them are actually interdependent expressions of a singular Divine theme in which HaShem’s Oneness is revealed to all of Creation.

Everything in Creation possesses a spiritual back end that manifests itself in our world through a tangible vehicle that expresses its inner content. Everything we encounter on the terrestrial plane possesses a spiritual counterpart in the celestial realm. And a central component of the Hebrew mission requires us to reveal the kedusha inherent in our world through actualizing concrete material expressions for our deepest spiritual values and ideals. Israel is not so much tasked with spiritualizing the material but rather materializing the spiritual in order that the Torah’s loftiest concepts attain full expression in our reality.

Celestial Jerusalem as a spiritual ideal represents the absolute good from beyond this world and the eternal Divine values constantly driving history forward toward its goal. Terrestrial Jerusalem here on earth is the physical expression of the celestial Jerusalem above. What may appear to the human eye as merely an ancient mountain city is actually the uniquely designed conduit that reveals HaShem’s Oneness to mankind and enables the flow of Divine energy and blessing into our world (Tanḥuma Pekudei 1).

HaShem swore that His Shkhina would not enter celestial Jerusalem above until the Jewish people enters terrestrial Jerusalem below (Zohar 3:15b).

Knesset Yisrael – the unique spiritual organism revealed in this world through millions of bodies in space and time called Jews – is the national receptacle that receives and expresses the Divine Ideal. What the Land of Israel – and specifically Jerusalem – is in geographic form, the Nation of Israel is in human form. The famed kabalist of Ḥevron, Rabbi Avraham Azulai, teaches in the Ḥesed L’Avraham that the size of the window through which Divine blessing enters our world directly depends on how much of Eretz Yisrael is under Hebrew governance. Jerusalem is the bridge connecting the physical and spiritual realms – the portal between our corporeal realty and the world beyond. And that portal connecting celestial and terrestrial Jerusalem is only open for blessing to enter our world when the human and geographic manifestations of the Divine Ideal unite – when the Nation of Israel possesses political sovereignty over Jerusalem.

Our Sages explain (Megillah 29a) that when Israel is exiled from our land, the Shkhina is also exiled and that only when the Jewish people returns to Eretz Yisrael does the Divine Presence return. When the Children of Israel were separated from Jerusalem, HaShem’s Ideal for this world could not be perceived as unified here on earth. Mankind lacked the ability to fully connect to our inner Source. In such a situation, reality appeared not as one Divine light but as fragmented individual components separate from one another and history became viewed as merely a series of disconnected events.

But when the Hebrew Nation returned to Jerusalem on the 28th of Iyar, the expression of His Ideal became unified with all Creation, establishing the conditions for the fulfillment of the verse that “HaShem will be One and His Name will be One” (ZEKHARIA 14:9).

According to the holy Zohar (3:93), this verse refers to the unification of His Ideal with the reality we experience. Israel’s liberation of Jerusalem ushered in a new historic era for mankind in which the bridge linking this world to the world beyond is back in place. The portal through which Divine blessing enters our world is once again open.

Malkhut Yisrael on earth is the material vehicle that receives and expresses the Divine Kingdom above. The core of this realm, where our ability to perceive and experience our connection to HaShem is strongest, is the Judea region – including and surrounding Jerusalem. We therefore have unique laws and customs exclusively pertaining to this region, such as the commandment for a Jew to rend his garment upon seeing the cities of Judea destroyed – a mitzvah that does not apply to cities in any other portion of our country. And according to both the Beit Yosef and the Mishnah Brurah on the Shulḥan Arukh (Oraḥ Ḥaim section 561), the term “destroyed” is legally defined as being under foreign rule. This means that a Jew who sees a physically ruined and uninhabitable city in a free Judea is not commanded to tear his garment but he would be commanded to do so upon seeing a Judean city under gentile sovereignty – even if that city is fully developed and abounding with vibrant Jewish life. And indeed, following the liberation of Jerusalem in the Six-Day War, Rabbi Zvi Yehuda HaKohen Kook ruled that although our Holy Temple is not yet rebuilt, we no longer rend our garments upon seeing the Temple Mount.

While the return of the Jewish people to the city that had been the central focus of our tears, dreams and tefillot for thousands of years would be sufficient to warrant the establishment of a new festival (complete with Hallel), Yom Yerushalayim actually commemorates so much more. The 28thof Iyar is the day on which the bridge linking heaven and earth was restored and the portal through which Divine blessing enters our world was reopened. Yom Yerushalayim inaugurates a new historic era in which the Shkhina is no longer in exile and all of mankind can recognize and experience its inner connection to the timeless and boundless ultimate Reality that creates all, sustains all, empowers all and loves all.

What Spicer’s Comments on the Western Wall Really Mean for Jerusalem

The above footage of White House Press Secretary Sean Spicer trying to explain the status of the Western Wall needs to be seen in the context of Trump’s larger peace initiative.  President Trump is certainly serious about reaching a peace deal between Israel and the Palestinian Arabs and as a consummate deal maker he realizes the Old City is a deal breaker for both sides.  The hint in Spicer’s comments when he says the Western Wall is clearly in Jerusalem, yet balks on whether that means it is in Israel hold the key to Trump’s ultimate deal.

President Trump may very well be willing to take the Old City of Jerusalem off the table and by doing so making a “peace” deal very possible.  By creating a special committee to run the old City of Jerusalem as was proposed by Olmert, the rest of the agreement is about land swaps in connection to Judea and Samaria in order to ensure there are no meaningful evictions of Jews. Making Jerusalem international will not go over well in Israel, but it has precedent when Israel’s first Prime Minister agreed to its international status as part of the Palestine Partition Plan that never bore fruit. This regime was known as the Corpus separatum.

No doubt Trump and his team are aware of this and will remind the Israeli government of this fact.  This however will be a mistake as the true agreement Ben Gurion signed onto only made Jerusalem international for 10 years in which time the city would vote on its future.  Given the fact it had a clear Jewish Majority before 1948, it would have decided to become part of Israel.

Spicer’s comments should be an alarm to pro-Israel supporters, because attempting to internationalize Jerusalem will not only fail, it will lead to massive blood shed on both sides.

JEWS UNDER ATTACK: Jewish House Near Lions Gate Firebombed

Although deep inside what even Arabs consider to be a dangerous part of Jerusalem’s Old City do to rival Arab clans, Jews have returned to their former property near to the Lions Gate. Despite the isolation from the other burgeoning Jewish areas that have continued to grow througout the Old City, the reacquired building has undergone significant renovations in the past few months.  With two liveable rooms and more to be renovated the, the house near the Lions Gate provides hope that the Jewish return to the entire Old City will continue to all parts of the ancient walls.

With the Lions Gate property showing increased Jewish presence the Arab neighbors have now decided to stop more Jewish residents from moving in.  Over the past week Arab neigbors have violently firebombed the front entrance to the house in the hopes Jewish residents will flee, but the opposite has occurred.

The Lions Gate property is key to continuing the returning of stolen Jewish property throughout Jerusalem’s Old City.  Where Jews move into, safety and security can be established once there is a critical mass. The Lions Gate property will lead to more properties and they will connect the last area once void of Jews to the growing Jewish areas on the main street running from the Western Wall to Damascus Gate.

Redemption occurs in steps.  The Lions Gate property like those Jewish properties in other parts of the Muslim Quarter have become beacons of light, shining the pathway to redemption in a sea of darkness.  Now is the time to strengthen the lights of the Jewish return to Jerusalem.