ed note–as the late, great, and much-missed Mike Piper used to counsel, one MUST read the literature of the Jews in order to understand their mindset and what it is that drives the various political policies over which they hold influence and sway in these dark and dangerous days.
Having said that, the piece below is of primary importance for people to read and understand for themselves in divining exactly what the hell–literally–is going on these days and where the hell–literally–it is all headed.
Please note a few things of vital importance–
The preponderance of discussion involving the various protocols and paradigms found within the Torah and how these various protocols and paradigms relate to the present situation involving ‘Zionism’ and all the upheaval it has unleashed upon the world.
This is important for several reasons, to wit–
1. Showing that indeed the Torah does act as THE sparkplug for all of this murder and mayhem, something which religionists of various stripes (Christian, Muslim, et al) categorically discount through their false and inaccurate claim that it is the Talmud which is the guilty culprit, despite the fact that the Talmud is in essence a mere extension and exegetical extrapolation of the 613 laws as handed down within the pages of Torah known as the ‘5 books of Moses’.
Next, the positioning of these various religious texts and their juxstaposition to the various assertions put forth by ‘secular’ elements that ‘Zionism is political and has nothing to do with the religious aspects of Judaism’.
The reader will inescapably note the various points of terminology found within the various books making up Judaism, from Exodus, Deuteronomy, Numbers, Joshua, etc, and see plainly how the entire program for invading, conquering, and stealing the ‘promised land’ has as its basis the various religious elements as clearly discussed in those aforementioned books.
‘Good is the land which the LORD our God does give us.’
‘The people are greater and taller than we; the cities are great and walled up to heaven; and moreover we have seen the sons of the giants there.’
‘We came unto the land where you sent us, and surely it flows with milk and honey; and this is the fruit of it. Nevertheless the people are strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of giants there.The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and along the Jordan.’
‘Let us go up at once and possess it; for we are well able to overcome it.’
This is all military jargon related to conquering the land and it is not found in the Talmud, but in the Torah and is–in short–a military program of invasion and conquest utilizing religious texts/commandments as the pretext, or as simply stated with one word–‘Ju-had’.
Doubtless that despite what is for all intents and purposes a slam-dunk/no-brainer, some idiot from some corner of Moronsville will leave some notation in the comments section with either a pic or a video featuring the ‘good rabbis’ of Neturei Karta holding up a sign saying ‘Judaism forbids the creation of Israel’.
Times of Israel
The Fast of 9 Av, which we observe this weekend, has its roots in the Sin of the Meraggalim, “those men that brought an evil report of the land” (Numbers 14:37). Jewish tradition (Mishna, Taanit 4:6) states that 9 Av was the date on which the Israelites who had left Egypt were condemned to wander and die in the desert over the course of forty years.
So it’s appropriate that on the Sabbath which precedes or coincides with 9 Av, we read Devarim, the Torah portion in which Moses retells the story; but shockingly, he barely mentions the Spies (Deuteronomy 1:25-28).
And they said, “Good is the land which the LORD our God does give us.”
Nevertheless you would not go up, but rebelled against the commandment of the LORD your God. And you murmured in your tents, saying “Because the LORD hated us, he has brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us. Where shall we go up? Our brethren have discouraged our hearts, saying, ‘The people are greater and taller than we; the cities are great and walled up to heaven; and moreover we have seen the sons of the giants there.’
Aren’t those ten men (out of twelve scouts, excluding Caleb and Joshua) the ones responsible for the death of an entire generation of Jews? Aren’t they the ones who established 9 Av as a day of misery and misfortune, not only for the next nearly four decades, but the next nearly four millennia? Why do they get a pass?
Let’s take a closer look at the original story (Numbers 13:27-33):
‘And they told him, saying, “We came unto the land where you sent us, and surely it flows with milk and honey; and this is the fruit of it. Nevertheless the people are strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of giants there.The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and along the Jordan.”
And Caleb stilled the people before Moses, saying, “Let us go up at once and possess it; for we are well able to overcome it.’
‘But the men that went up with him said, “We are not able to go up against the people; for they are stronger than we.” And they brought up an evil report of the land which they had searched unto the Israelites, saying, “The land, through which we have gone to spy out is a land that eats up its inhabitants; and all the people that we saw in it are men of great stature. And there we saw the Nephilim, the sons of the giant who come of the Nephilim: and we were in our own sight as grasshoppers, and so we were in their sight.’
The “evil report” comes only after Caleb’s interjection, which quite literally no one asked him for. The mission of the Meraggalim is to evaluate the land and its people geographically, militarily and agriculturally–not to decide whether or not it can be conquered. In their initial report, the Spies do their job; but Caleb cannot bear the suggestion that there is anything pejorative to say about the Promised Land. His intentions are honorable, but ultimately he steers the conversation off a cliff by questioning the possibility of conquering the land. Caleb is rewarded, but he is also one of only two “men of war” of the Exodus generation to suffer a full forty years of wandering. It is his companion Joshua, who remains silent initially but does rend his garments on that first 9 Av and joins Caleb’s dissenting opinion, who becomes the national leader.
So it’s not surprising that Moses editorializes here. Strikingly, Caleb and Joshua’s protest in Numbers, “Good is the land, exceedingly so,” becomes the Spies’ report here in Deuteronomy: “Good is the land which the LORD our God does give us.” As Rashi notes (Numbers 13:3), all twelve Spies start out “kosher.” The Sin of the Spies, for Moses, is not about the ten evil Spies or the two righteous ones; it is about the catastrophe which befalls the people because they don’t know whom to trust. Is the land good and impregnable or good and conquerable? The Spies’ consensus that the land “flows with milk and honey,” i.e. the only question they were supposed to answer, is quickly forgotten amidst plaintiveness, paranoia and panic.
This is a powerful lesson for everyone engaged in public advocacy, but especially for those of us who love Israel. It is hard to hear anything negative about the Promised Land; our first impulse is to leap to its defense. But when we overreact, shooting down any criticism as vile, cowardly, ignorant or bigoted, we may hurt more than we help. Good is the land, we should all agree. Now, isn’t it our sacred duty to make it better?
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