2024-05-27

MODERN WARFARE by Ambrose Bierce (1899)

 




All the armies and navies of the world are being equipped with more and more “destructive” weapons. But does this insure a “terrific and fearful slaughter” in battle? Assuredly not.

America’s best defenses are the breasts of American soldiers and the brains of American commanders. Confidence in any “revolutionizing” device is a fatal faith.

MODERN WARFARE

I

THE dream of a time when the nations shall war no more is a pleasant dream, and an ancient one..Countless generations have indulged it, and to countless others, doubtless, it will prove a solace and a benefaction. Yet one may be permitted to doubt if its ultimate realization is to be accomplished by diligent and general application to the task of learning war, as so many worthy folk believe. That every notable advance in the art of destroying human life should be “hailed” by these good people as a step in the direction of universal peace must be accounted a phenomenon entirely creditable to the hearts, if not to the heads, of those in whom it is manifest. It shows in them a constitution of mind opposed to bloodshed, for their belief having nothing to do with the facts—being, indeed, inconsistent with them—is obviously an inspiration of the will.

217

“War,” these excellent persons reason, “will at last become so dreadful that men will no longer engage in it”—happily unconscious of the fact that men’s sense of their power to make it dreadful is precisely the thing which most encourages them to wage it. Another popular promise of peace is seen in the enormous cost of modern armaments and military methods. The shot and cartridge of a heavy gun of to-day cost hundreds of dollars, the gun itself tens of thousands. It is at an expense of thousands that a torpedo is discharged, which may or may not wreck a ship worth millions. To secure its safety from the machinations of its wicked neighbors while itself engaged in the arts of peace, a nation of to-day must have an immense sum of money invested in military plant alone. It is not of the nature of man to impoverish himself by investments from which he hopes for no return except security in the condition entailed by the outlay. Men do not construct expensive machinery, taxing themselves poor to keep it in working order, without ultimately setting it going. The more of its income a nation has to spend in preparation for war, the more certainly it will go to war. Its means of defense are means of aggression, and the218 stronger it feels itself to strike for its altars and its fires, the more spirited becomes its desire to go across the border to upset the altars and extinguish the fires of its neighbors.

But the notion that improved weapons give modern armies and navies an increased killing ability—that the warfare of the future will be a bloodier business than that which we have the happiness to know—is an error which the observant lover of peace is denied the satisfaction of entertaining. Compare, for example, a naval engagement of to-day with Salamis, Lepanto or Trafalgar. Compare the famous duel between the Monitor and the Merrimac with almost any encounter between the old wooden line-of-battle ships, continued, as was the reprehensible custom, until one or both, with hundreds of dead and wounded, incarnadined the seas by going to the bottom.

As long ago as 1861 a terrific engagement occurred in the harbor of Charleston, South Carolina. It lasted forty hours, and was fought with hundreds of the biggest and best guns of the period. Not a man was killed nor wounded.

In the spring of 1862, below New Orleans, Porter’s mortar boats bombarded Fort Jackson219 for nearly five days and nights, throwing about 16,800 shells, mostly thirteen inches in diameter. “Nearly every shell,” says the commandant of the fort, “lodged inside the works.” Even in those days, it will be observed, there were “arms of precision”; and an exploding 13-inch shell is still highly esteemed and respected. As nearly as I can learn, the slaughter amounted to two men.

A year later Admiral Dupont attacked Fort Sumter, then in the hands of the Confederates, with the New Ironsides, the double-turret monitor Keokuk, and seven single-turret monitors. The big guns of the fort were too much for him. 

One of his vessels was struck 90 times, and afterward sank. Another was struck 53 times; another, 35 times; another, 14; another, 47; another, 20; another, 47; another, 95; another, 36, and disabled. But they threw 151 shots from their own “destructive” weapons, and these, being “arms of precision,” killed a whole man by cutting down a flag-staff, which fell upon him. 

The total number of shots fired by the enemy was 2,209, and more than two men were killed by them I am unable to find any account of it. But it was a splendid battle, as every Quaker will allow!

220

In the stubbornest land engagements of our great rebellion, and of the later and more scientific Franco-German and Turko-Russian wars, the proportionate mortality was not nearly so great as in those where “Greek met Greek” hand to hand, or where the Roman with his short sword, the most destructive weapon ever invented, played at give and take with the naked barbarian or the Roman of another political faith. 

True, we must make some allowance for exaggeration in the accounts of these ancient affairs, not forgetting Niebuhr’s assurance that Roman history is nine parts lying. 

But as European and American history run it pretty hard in respect of that, something, too, may be allowed in accounts of modern battles—particularly where the historian foots up the losses of the side which had not the military advantage of his sympathies.

Improvements in guns, armor, fortification and shipbuilding have been pushed so near to perfection that naval and semi-naval engagements may justly be counted amongst the arts of peace, and must eventually obtain the medical recognition which is their due as means of sanitation. 

The most notable improvements are those in small arms. Our221 young scapegrace grandfathers fought the Revolutionary War with so miserable firearms that they could not make themselves decently objectionable to the minions of monarchy at a greater distance than forty yards. 

They had to go up so close that many of them lost their tempers.

With the modern rifle, incivilities can be carried on at a distance of a mile-and-a-half, with thin lines and a cheerful disposition. 

The dynamite shell has, unfortunately, done much to gloom this sunniness by suggesting a scattered formation, which makes conversation difficult and begets loneliness. 

Isolation leads to suicide, and suicide is “mortality.” 

So the dynamite shell is really not the life-saving device that it looks. 

But on the whole we seem to be making reasonably good progress toward that happy time, not when “war shall be no more,” but when, being healthful, it will be universal and perpetual. 

The soldier of the future will die of age; and may God have mercy on his cowardly soul!

It has been said that to kill a man in battle a man’s weight in lead is required. But if the battle happens to be fought by modern warships or forts, or both, about a hundred tons of iron would seem to be a reasonable222 allowance for the making of a military corpse. 

In fighting in the open the figures are more cheering. What it cost in our civil war to kill a Confederate soldier is not accurately computable; we don’t know exactly how many we had the good luck to kill. But the “best estimates” are easily accessible.

II

In the Century magazine several years ago was a paper on machine guns and dynamite guns. As might have been expected, it opened with a prediction by a distinguished general of the Union armies that, so murderous have warlike weapons become, “the next war will be marked by terrific and fearful slaughter.” This is naturally followed by the writer’s smug and comfortable assurance that “in the extreme mortality of modern war will be found the only hope that man can have of even a partial cessation of war.” If this were so, let us see how it would work. The chronological sequence of events would necessarily (obviously, one would think) be something like this:

1. Murderous perfection of warlike weapons.

2. War marked by “terrific and fearful slaughter.”

223

3. Consequent cessation of war and disarmament of nations.

4. Stoppage of the manufacture of military weapons, with resulting decay of dependent industries;
        that is to say, decay of the ability to produce the weapons. 
        Diversion of intellectual activity to arts of peace.

5. War no longer capable of being marked by “terrific and fearful slaughter.” Ergo,

6. Revival of war.

All the armies and navies of the world are being equipped with more and more “destructive” weapons. But does this insure a “terrific and fearful slaughter” in battle? Assuredly not. It implies and necessitates profound modifications in tactical formations and movements—modifications similar in kind (though greater in degree) to those already brought about by the long range repeating rifle and the improved field artillery. Men are not going to march up in masses and be mown down by machinery. If the effective range of these guns is, for example, two miles, tactical maneuvers in the open will be made at a greater distance from them. The storming of fortifications and charges in the open ground will go out of fashion. They have, in fact, been growing more and more infrequent ever since the improvements in range224 and precision of firearms began. If a man who fought under John Sobieski, Marlborough or the first Napoleon could be haled out of his obliterated grave and shown a battle of to-day with all our murderous weapons in full thunder, he would probably knuckle the leaf-mould out of his eyes and say: “Yes, yes, it is most inspiring!—but where is the enemy?”

It is a fact that in the battle of to-day the soldier seldom gets more than a distant and transitory glimpse of the men whom he is fighting. He is still supplied with the sabre if he is “horse,” with the bayonet if he is “foot,” but the value of these weapons is a moral one. When commanded to draw the one or “fix” the other he knows he is expected to advance as far as he dares to go; but he knows, too, if he is not a very raw recruit, that he will not get within sabring or bayoneting distance of his antagonists—who will either break and run away or drop so many of his comrades that he will himself break and run away. In our civil war—and that is very ancient history to the long-range tactician of to-day—it was my fortune to assist at a sufficing number of assaults with bayonet and assaults with sabre, but I have never had225 the gratification to see a half-dozen men, friends or enemies, who had fallen by either the one weapon or the other. Whenever the opposing lines actually met it was the rifle, the carbine, or the revolver that did the work. In these days of “arms of precision” they do not meet. There is reason, too, to suspect that, therefore, they do not “get mad” and execute all the mischief that they are capable of. It is certain that the machine gun will keep its temper under the severest provocation.

Another great improvement in warfare is a mirror or screen which is placed at the rear of heavy guns, reflecting everything in front. By means of certain mechanism the gun can be trained upon anything so reflected. This enables the gunners to keep out of danger in the bottom of their well and so live to a green old age. The advantage to them is considerable and too obvious to require exposition to anyone but an agnostic; but whether in the long run their country will find any profit in preserving the lives of men who are afraid to die for it—that is another matter. It might be better to incur the expense entailed by having relays of men to be killed in battle than to try to win battles with men who know226 nothing of the spirit, enthusiasm and heroism that come of peril.

All mechanical devices tend to make cowards of those whom they protect. Men long accustomed to the security of even such slight earthworks as are thrown up by armies operating against each other in the open country lose something out of their general efficiency. The particular thing that they lose is courage. In long sieges the sallies and assaults are commonly feeble, spiritless affairs, easily repelled. So manifestly does a soldier’s comparative safety indispose him to incur even such perils as beset him in it that during the last years of our civil war, when it was customary for armies in the field to cover their fronts with breastworks, many intelligent officers, conceding the need of some protection, yet made their works much slighter than was easily possible. Except when the firing was heavy, close and continuous, “head-logs” (for example) for the men to fire under were distinctly demoralizing. The soldier who has least security is least reluctant to forego what security he has. That is to say, he is the bravest.

Right sensibly General Miles once tried to call a halt in the progress of military extravagance227 by condemning our enormous expenditures for “disappearing guns.” The delicate and complicated mechanism for pointing and lowering the gun will break down when it is in action and deteriorate like a fish on the beach when it is not. During the long decades of peace it will need expert attention, exercise enough to wear it out, and constant renewal of its parts. The only merit of these absurd Jack-in-the-box guns is their bankrupting cost. If we can fool less wealthy nations into adopting them we shall have whatever advantage accrues to the longest purse in a contest of purses. So far, all other nations, rich and poor alike, have shown a thrifty indisposition to engage in the peaceful strife.

We are told with, on the whole, sufficient reiteration, that this is an age and this a country of “marvelous invention,” of “scientific machinery,” and the rest of it. We accept the statement without question, as the people of every former age have without question believed it of themselves. God forbid that anyone should close his ears to the cackle of his generation when it has laid its daily egg! Nevertheless, there are things that mechanical ingenuity can not profitably produce. One228 of them is the disappearing gun, another the combination stop-watch and tack hammer.

Americans must learn, preferably in time of peace, that no people has a monopoly of ingenuity and military aptitude. Great wars of the future, like great wars of the past, will be conducted with an intelligence and knowledge common to both belligerents, and with such appliances as both possess. The art of attack and the art of defense will balance each other as now, any advance in the first being always promptly met with a corresponding advance in the second. Genius is of no country; it is not peculiar to the United States.

It is not to be doubted that if it should be discovered that silver is a better gun metal than any now in use, and some ingenious scoundrel should invent a diamond-pointed shell of superior penetrating power, these “weapons of precision and efficiency” would be adopted by all the military powers. Their use would at least produce a gratifying mortality among civilians who pay military appropriations; so something would be gained. The purpose of modern artillery appears to be slaughter of the taxpayer behind the gun.

If fifty years ago the leading nations of229 Europe and America had united in making invention of offensive and defensive devices a capital crime, they would during all this intervening time have been on relatively the same military footing that they now are, and would have been spared an expenditure of a mountain of money. In the mad competition for primacy in war power not one of them has gained any permanent advantage; the entire benefit of the “improvements” has gone to the clever persons who have thought them out and been permitted to patent them. Until these are forbidden by law to eat cake in the sweat of the taxpayer’s face we must continue to clutch our purse and tremble at their power. We are willing to admire their ingenuity, cheer their patriotism and envy their lack of heart, but it would be better to take them from their arms of precision to those of the public hangman.

The military inventor is said now to have thought out a missile that will make a hole in any practicable armor plate as easily as you can put a hot knife through a pat of butter. From all that can be learned by way of the fan-light over the door of official secrecy it appears to be a pointed steel bolt greased with graphite. Its performances are said to be230 eminently satisfactory to the man behind the patent, who is confident that it will serve the purpose of its being by penetrating the United States Treasury. Well, here at least is “an improvement in weapons of destruction,” to which the non-militant taxpayer can accord a hearty welcome. If it is really irresistible to armor, armor to resist it will go out of use and ships again “fight in their shirtsleeves.” It will sadden us to renounce the familiar 550-dollars-a-ton steel plating endeared to us by a thousand tender recollections of the assessment rate, but time heals all earthly sorrow, and eventually we shall renew our joy in the blue of the skies, the fragrance of the flowers, the dew-spangled meadows, the fluting and warbling and trilling of the politicians. In the meantime, while awaiting our perfect consolation, we may derive a minor comfort from the high price of graphite.

When in personal collision, or imminent expectation of it, with a gentleman cherishing the view that one is needless, one’s attention does not wander from the business in hand to dwell upon the lilies and languors of peace. One is interested in the proceedings, and if he survive them experiences in the retrospection a pleasure that was not discernible in the returning231 brave from the land where the Mauser and the Kraag-Jorgensen conversed amicably without visible human agency across a space of two statute miles. Crouching in the grass, under an afflicting Spanish fire from somewhere, our soldiers at San Juan Hill felt it a great hardship to be “decimated” in so inglorious a skirmish. They did not know, poor fellows, that they were fighting a typical modern battle. When, the situation having become intolerable, their two divisions had charged and carried the trenches of the two or three hundred Spaniards opposed to them, they had leisure to amend their conception of war as a picturesque and glorious game.

In the elder day, before the invention of the Whitehead torpedo and the high-power gun, the wooden war vessels of the period used to ram each other, lie alongside, grapple, jam their guns into each other’s ports, and send swarms of half-naked boarders on each other’s deck, where they fought breast to breast and foot to foot like heroes. Dr. Johnson described a sea voyage as “close confinement with a chance of being drowned.” The sailor-militant has always experienced that double disadvantage with the added chance of being smashed and burned. But formerly232 the rigors of his lot were ameliorated by a sight of his enemy and by some small opportunity of distinction in the neighborhood of that gentleman’s throat. To-day he is denied the pleasure of meeting him—never even so much as sees him unless fortunate enough to make him take to his boats. As opportunity for personal adventure and distinction a modern sea-fight is considerably inferior to a day in the penitentiary. Like a land-fight, it has enough of danger to keep the men awake, but for variety and excitement it is inferior to a combat between an isosceles triangle and the fourth dimension.

When the patriot’s heart is duly fired by his newspaper and his politician he will probably enlist henceforth, as he has done heretofore, and be as ready to assist in covering the enemy’s half of the landscape with a rain of bullets, falling where it shall please Heaven, as his bellicose ancestor was to meet the foeman in the flesh and engage him in personal combat; but it will be a stupid business, despite all that the special correspondent can do for its celebration by verbal fireworks. Tales of the “firing line” emanating from the chimney corner of the future will urge the young male afield with a weaker233 suasion. By the way, I do not remember to have heard the term “firing line” during our civil war. We had the thing, of course, but it did not last long enough (except in siege operations, when it was called something else) to get a name. Troops on the “firing line” either held their fire until the enemy signified a desire for it by coming to get it, or they themselves advanced and served him with it where he stood.

I should not like to say that this is an age of human cowardice; I say only that the men of all civilized nations are taking a deal of pains to invent offensive weapons that will wield themselves and defenses that can take the place of the human breast. A modern battle is a quarrel of skulkers trying to have all the killing done a long way from their persons. They will attack at a distance; they will defend if inaccessible. As much of the fighting as possible is done by machinery, preferably automatic. When we shall so have perfected our arms of precision and other destructive weapons that they will need no human agency to start and keep them going, war will be foremost among the arts of peace.

Meantime it is still a trifle perilous, sometimes fatal; those who practice it must expect234 bloody noses and cracked crowns. It may be to the advantage of our countrymen to know that if they have no forethought but thrift they can have no safety but peace; that in the school of emergency nothing is taught but how to weep; that there are no effective substitutes for courage and devotion. America’s best defenses are the breasts of American soldiers and the brains of American commanders. Confidence in any “revolutionizing” device is a fatal faith.

1899.


https://www.gutenberg.org/files/66490/66490-h/66490-h.htm#MODERN_WARFARE

2024-05-12

The 7th-Century Massacre of Arabian Jews, and Its Legacy


Khaybar - Mohammed's First Conquest in Islam's 1400 Year Genocide against Jews

Two months ago, a crowd of protestors gathered in front of the Amsterdam Holocaust memorial, chanting an Arabic refrain, now familiar from such gatherings, that translates as “Khaybar, Khaybar, O Jews. The army of Mohammad is coming.”   The reference is to a location in what is now Saudi Arabia, and to an oft-forgotten piece of Middle Eastern Jewish history. Lawrence Schiffman recounts this story, which begins in 622 CE, when the founder of Islam moved from Mecca to the city of Medina, which at the time was home to three large Jewish tribes.

This was Mohammad’s first regular contact with a full-scale Jewish community. Jews had a long history in the Arabian Peninsula, probably going back to [the 1st century CE]. There is considerable archaeological evidence for Jewish communities in southern Arabia, much of it in the form of cemetery inscriptions, going back as far as the 4th century CE. By the 7th century, some Jewish tribes had migrated north and establish themselves in agriculture—especially the cultivation of date palms—at Medina. In fact Jews were the majority of the population of this town.

Local Arab tribes had long been locked in a struggle for domination of the town, and they hoped that Mohammad would bring peace. While these tribes swore allegiance to Mohammad and accepted the new religion of Islam, they imposed a simple condition: that their Jewish neighbors who clung strongly to their faith would be protected. Little did the Arabs of Medina know that Mohammad would soon drive out two of the Jewish tribes and slaughter the men of the third, selling the women and children into slavery.

 The turning point came after one of those tribes, the Banu Nadir, chose to sit out a battle rather than fight alongside the prophet—because they didn’t want to fight on Shabbat. When he was defeated, he took out his rage on these Jews:

[Mohammad] turned against the Nadir, besieged them, and ordered them to leave Medina. They surrendered [and] departed to the northeast, to the Jewish oasis of Khaybar, proudly marching through the streets of Medina in a caravan reported to have consisted of 600 camels, with music and fancy clothing. Two years later, the men of this Jewish tribe would be killed when Mohammad attacked Khaybar.

 https://mosaicmagazine.com/picks/history-ideas/2021/07/the-7th-century-massacre-of-arabian-jews-and-its-legacy/

2024-04-12

UN VENDORS - Israeli Companies Funding Muslim Brotherhood

 




  1. Bney Meir LTD
  2. CHROMAGEN AGRICULTURE COOPERATION SOCIETY LTD
  3. Communications Tenders System LTD.
  4. Computer C Data LTD
  5. CueBid Inc,
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  13. Onset Systems Engineering LTD
  14. Opgal Optronic Industries LTD
  15. Ophir- Mizrachi Yosef Orlite Industries (Millenium2000) LTD
  16. PALRAM INDUSTRIES (1990) LTD
  17. Rabintex Industries LTD
  18. Scope Metals Group LTD.
  19. SysDo LTD
  20. Tal Jerusalem Stonemasons L.T.D.
  21. Tamooz Marketing  ZIV-AV Engineering LTD
  22. (Israel) Shladot LTD.
  23. A.S.T CLEAN WATER TECHNOLOGIES LTD
  24. Adi Tours LTD
  25. Aeroflame - Fire Fighting Systems LTD
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  31. Barlev Associates, Accountants Bezeq International LTD
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  35. Brand Industries LTD.
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  38. C.A.L. CARGO AIRLINE LTD
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  40. Ceragon Networks LTD.
  41. Classica International LTD.
  42. Danir Systems LTD.
  43. DELEK -ISRAEL FUEL CORPORATION LTD.
  44. Diesel Garage Tiberias LTD
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  46. E Geller Consulting
  47. E.D.T. E-Drive Technology LTD
  48. EASY LINE LTD
  49. EITHAR INSURANCE AGENCY CO. LTD.
  50. Elbit Systems LTD
  51. Elco - Contracting and Services (1973) Limited
  52. Eshet Engineering LTD.
  53. Galillee College
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  55. Gevaram Quality Envelopes LTD
  56. Gilat Satcom LTD
  57. Gizra Internet Solutions LTD
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  59. Goren-Kidon International trade LTD
  60. Hafatsa and Harkavot
  61. Hatzor Safes LTD HP PPS Israel LTD
  62. I.D.E. Technologies LTD.
  63. I.Y.Genesis Advanced Engineering LTD
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  83. MGS Language services Mifram LTD
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  85. Mottech Water Management LTD.
  86. N.A. Rosenfeld Projects LTD NESS A.T. LTD
  87. Netalizer LTD. Nextcom LTD
  88. Nibor Enterprises Israel LTD.
  89. Nir Zaidfunden Consulting Engineers LTD
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  91. PAZ OIL COMPANY LTD.
  92. Plasan Sasa LTD
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  95. S.D. ADVANCED SOLUTIONS LTD
  96. Sami Awadallah for Construction Works LTD
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  100. SPACE-BAND
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2023-11-08

Psalms Chapter 91

 


Psalms Chapter 91 תְּהִלִּים

א  יֹשֵׁב, בְּסֵתֶר עֶלְיוֹן;    בְּצֵל שַׁדַּי, יִתְלוֹנָן.     
1 O thou who dwellest in the covert of the Most High, and abidest in the shadow of the Almighty;

ב  אֹמַר--לַיהוָה, מַחְסִי וּמְצוּדָתִי;    אֱלֹהַי, אֶבְטַח-בּוֹ.  
2 I will say of the LORD, who is my refuge and my fortress, my God, in whom I trust,

ג  כִּי הוּא יַצִּילְךָ, מִפַּח יָקוּשׁ;    מִדֶּבֶר הַוּוֹת. 
3 That He will deliver thee from the snare of the fowler, and from the noisome pestilence.

ד  בְּאֶבְרָתוֹ, יָסֶךְ לָךְ--וְתַחַת-כְּנָפָיו תֶּחְסֶה;    צִנָּה וְסֹחֵרָה אֲמִתּוֹ.             
4 He will cover thee with His pinions, and under His wings shalt thou take refuge; His truth is a shield and a buckler.

ה  לֹא-תִירָא, מִפַּחַד לָיְלָה;    מֵחֵץ, יָעוּף יוֹמָם.            
5 Thou shalt not be afraid of the terror by night, nor of the arrow that flieth by day;

ו  מִדֶּבֶר, בָּאֹפֶל יַהֲלֹךְ;    מִקֶּטֶב, יָשׁוּד צָהֳרָיִם.             
6 Of the pestilence that walketh in darkness, nor of the destruction that wasteth at noonday.

ז  יִפֹּל מִצִּדְּךָ, אֶלֶף--וּרְבָבָה מִימִינֶךָ:    אֵלֶיךָ, לֹא יִגָּשׁ.
7 A thousand may fall at thy side, and ten thousand at thy right hand; it shall not come nigh thee.

ח  רַק, בְּעֵינֶיךָ תַבִּיט;    וְשִׁלֻּמַת רְשָׁעִים תִּרְאֶה.          
8 Only with thine eyes shalt thou behold, and see the recompense of the wicked.

ט  כִּי-אַתָּה יְהוָה מַחְסִי;    עֶלְיוֹן, שַׂמְתָּ מְעוֹנֶךָ.             
9 For thou hast made the LORD who is my refuge, even the Most High, thy habitation.

י  לֹא-תְאֻנֶּה אֵלֶיךָ רָעָה;    וְנֶגַע, לֹא-יִקְרַב בְּאָהֳלֶךָ.      
10 There shall no evil befall thee, neither shall any plague come nigh thy tent.

יא  כִּי מַלְאָכָיו, יְצַוֶּה-לָּךְ;    לִשְׁמָרְךָ, בְּכָל-דְּרָכֶיךָ.         
11 For He will give His angels charge over thee, to keep thee in all thy ways.

יב  עַל-כַּפַּיִם יִשָּׂאוּנְךָ:    פֶּן-תִּגֹּף בָּאֶבֶן רַגְלֶךָ.
12 They shall bear thee upon their hands, lest thou dash thy foot against a stone.

יג  עַל-שַׁחַל וָפֶתֶן, תִּדְרֹךְ;    תִּרְמֹס כְּפִיר וְתַנִּין.           
13 Thou shalt tread upon the lion and asp; the young lion and the serpent shalt thou trample under feet.

יד  כִּי בִי חָשַׁק, וַאֲפַלְּטֵהוּ;    אֲשַׂגְּבֵהוּ, כִּי-יָדַע שְׁמִי.    
14 'Because he hath set his love upon Me, therefore will I deliver him; I will set him on high, because he hath known My name.

טו  יִקְרָאֵנִי, וְאֶעֱנֵהוּ--עִמּוֹ-אָנֹכִי בְצָרָה;    אֲחַלְּצֵהוּ, וַאֲכַבְּדֵהוּ.    
15 He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour.

טז  אֹרֶךְ יָמִים, אַשְׂבִּיעֵהוּ;    וְאַרְאֵהוּ, בִּישׁוּעָתִי.          
16 With long life will I satisfy him, and show him My salvation.'

https://mechon-mamre.org/p/pt/pt2691.htm

2023-10-19


Foreign Troops in Israel

are NOT here to rescue hostages.

Foreign Troops are here to force a 

PALESTINAZI STATE

and 

subjugate Jews

in 15 minuted cites (ghettos)

that are easily closed off 

to make civilian control

and mass starvation 

easier.  German resettlement cities
were the first "Smart" cities.
Efficient, Economical

A large crematorium is being built near 

Betar Illit and the Jewish Villages down to Neve Daniel

Why?

2023-09-26

Powerful Message on Sukkot connecting Iran, the Temple, and Tel Aviv anti Kippur disgrace

 by Yekutiel Ben Yaakov  11 Tishrei 5784


...the holiday of sukkot comes to symbolize being a proud Jew of faith on a personal level with personal mitzvot such as sukkah, lulav, and shofar as well as on a national level when it comes to building a national Sukkah in the desert, a Temple to crown G-d in Zion, or expelling the hostile Arabs from our midst. 

Chag Sameach! Feel free to print or use any of the material here and if you want a more complete version, please contact me, Best regards,  Yekutiel

Sukkot Dvar Torah - Smash Iran, Strive to Build the Mikdash Now! Drive out the enemies and curb the "High" court
Sukkot – Time to Shed the Illusions of Peace and the Mentality of Slaves –

The time has come to take out Iran, defy world pressure - drive out our enemies and truly strive to rebuild the Temple. And the connection to the disgusting attacks against Jewish worshippers in Tel Aviv this Yom Kippur.

Temples and Sukkahs fall from Heaven only when man takes real acts of faith and makes his best effort "to build the Temple" with his own hands. True freedom to practice Judaism in Israel and true redemption will come when the High Court and government of Israel place their faith in G-d and not in Washington or  in the values of Thomas Jefferson.

MITZVAH OF SUKKAH - TO COMMEMORATE HEAVENLY SUKKOT OR MAN-MADE SUKKOT?

Is the focus of the mitzvah of Sukkah to commemorate the role of G-d - shown by the miracle of the Heavenly Sukkah clouds G-d built, or is the focus of the mitzvah to commemorate the faith of the wandering Israelites who built Sukkah huts in the desert?

In Tractate Sukkah 11b there is a dispute about the essence of the holiday of Sukkot:

Rabbi Eliezer says that the building of the Sukkah is to commemorate the ‘Clouds of Glory’ that protected Israel in the desert (the miracle referred to in the Torah, Leviticus 23:43): “So that future generations will know that I placed the children of Israel in Sukkot when I took them out of Egypt. I am Hashem, Your God.”

Rabbi Akiva says that the Sukkot primarily commemorate actual Sukkot (huts) that the people of Israel made in the desert. Both elements - G-d's role and the role of the people exist. The dispute is about the focus.

Gra and Aruch HaShulchan: : Sukkah to show G-d will protect us when we do teshuva

G-D’S SUKKAH SHIELDS US from HEAVEN ONLY AFTER WE HAVE SHOWN OUR FAITH, BY FOLLOWING G-D IN The DESERT WITH ONLY OUR FLIMSY MAN-MADE SUKKOT

Rabbi Eliyahu Kitov, the author of Sefer Hatoda’a, reconcilies Rabbi Eliezer and Rabbi Akiva’s dispute: “This one and that one are the words of the living God. First, they made real sukkot, and in their merit and reward for leaving their houses in Egypt to go dwell in temporary huts, without questioning G-d, they merit to have G-d protect them with clouds of glory... To teach us that G-d will not abandon those who walk in the way of G-d, and place their faith in him, and G-d will show him wonders.”

We have seen from many prominent halachic sources, to fully fulfil the Mitzvah of Sukkah, we need to have special intent to remember the Exodus from Egypt, and/or the clouds of glory. The Gra, the Aruch HaShulchan, and the Sefer HaToda’a maintain that the Clouds of Glory came as a reward to the People of Israel for either having the faith to leave Egypt - to live in their flimsy huts, thereby showing their faith in God, or for repenting.

 The people of Israel showed self-sacrifice and faith in G-d by their great action of faith in the Amighty to leave their comfortable, cozy, “safe” homes to follow G-d’s cue and go to the unknown desert. The dispute is only about which aspect to accent, or to focus on.

Thus, actually, ALL AGREE THAT THERE ARE TWO SUKKOT AND THAT G-D PROVIDES HEAVENLY SUKKOT AFTER MAN MAKES HIS SUKAH on earth. 

Thus, THE PASUK USES THE WORD SUKKOT – PLURAL – YES, THERE ARE TWO SUKKOT. And both require G-d’s role to succeed. However, one is first made by man, and G-d sustains that one and lowers His Heavenly sukkah after man has made his best effort and shown his faith.

Temples only fall from Heaven when man makes an honest effort to build the Temple

Rabbi Teichtal explains that there is one Temple built in Heaven in the “Jerusalem- Above”, which faces down towards the Temple that we build with our hands in the “Jerusalem-Below”. 

This explanation fits in very well with the connection that is made in our prayers between the Temple and Sukkot, as it says in Amos 9:11 “On that day I will establish the fallen sukkah of David (in reference to th eTemple).”

NOW WE CAN UNDERSTAND WHY THERE IS A SPECIAL OBLIGATION OF HAPPINESS ON SUKKOT

Why is there a special element of happiness connected to Sukkot, despite the fact that this highest level of happiness is not required on other holidays?  

Here we are not just talking about a one-way unilateral miracle from Heaven, but rather we are speaking of the awakening of the Jewish people, who for the first time, as a nation, took steps of self-sacrifice, showing their full faith in G-d. 

We are now entering into a new phase where we merit redemption as a result of our meaningful acts of faith, for there is no true happiness without faith, and there is no faith without happiness.

Similarly there is no redemption without faith. (See Midrash Shemot, Exodus from Egypt in the merit of faith, so too the future redemption and why redemption can be ushered in after Israel observes two shabbats which symbolizes our faith).

In the words of Rav Kahane HY"D  in 'Ohr Harayon', the rule is:

 “happiness is a prerequisite to true faith in G-d, and there can be no true faith within a person who has given up hope and is depressed. Every mitzvah has to be done with happiness as a sign of faith in G-d. Happiness that is based upon faith in G-d, brings peace and tranquility to the Jewish soul, because faith in G-d brings him to the level of being happy with his lot, and there is no blessing that is more valuable than this, and there is no wealth greater than it… One needs to ask: Have we not seen righteous people who have been abandoned, and whose offspring request bread? However, one who is happy with his lot, even though he appears to be lacking in material comforts, since he is happy with his lot, he does not feel lacking, so he lacks nothing. Is there a greater blessing than this? Is there any deeper tranquility of the soul than this? …”

TRUE FAITH = HAPPINESS, EVEN WHEN THE GOING GETS ROUGH


Rabbi Moshe Feinstein was once approached by a Jewish father who asked him why his sons left Judaism and no longer observed Sabbath, while his neighbor’s sons were still strictly observant.

 He asked Rav Moshe, “Did I not risk and lose my employment like my neighbor as a result of my unwillingness to break the Shabbat in those difficult early years in America when one had to work on Shabbat to survive? 

Did I not show my children, by example, how important Sabbath observance is?” 

Rav Moshe responded, “Yes, but your neighbor did it with joy and happiness, showing true faith that G-d would provide, whereas you showed sadness and kvetched- complained.

For the Individual, on a personal level, humility, happiness, and faith go together.

For the Nation, self-respect, self-sacrifice, and faith bring redemption.

The Rambam writes in Hilchot Lulav Ch. 8 Halachot 12-15:

Even though it’s a mitzvah to be happy on all of the holidays, on the holiday of Sukkot there was extra happiness as it says “You will be happy before Hashem seven days…” 

And how is this happiness expressed? 

(The Rambam discusses the various instruments) And they danced (wildly)… with an obligation to increase in this happy period and this would not be done by ordinary people or just anyone who wants to participate, but only the great, wise rabbis and the heads of yeshivas and the Sanhedrin and the pious, and the elders, and the men of action would be the ones to dance… 

But all of the nation, men and women, would all come to see and  listen to the happiness to make the man happy in the performance of the mitzvah and in the love of God who has thus commanded. 

This is a great service. And whoever refrains himself from this happiness should be cursed… 

There is nothing greater and more honorable than being happy before God, as it says in (Shmuel B, Chapter 7).” 

We see from the verses there that King David expresses his love of God and his faith in God by his extreme humility that was expressed by his wild dancing that only a truly humble man would not be embarrassed to perform.

Rabbis and men of action are expected to be the true pioneers of faith and self-sacrifice to lead the nation and show them that they have no reason to fear man. After that, we can expect the masses to follow suit…

SOMEONE WHO IS SADDENED BY SUKKAH HAS NO PLACE IN THE SUKKAH

THE RAMBAM PREFERS RABBI AKIVA’S DERECH

The Rambam places his focus not on G-d’s miracle of the clouds, but rather upon the necessary preliminary steps of faith taken by the Jewish people to bring about their redemption. 

In staying loyal to the Rambam's approach in various places,  and to Rabbi Akiva's view favoring proaction to hasten the redemption as seen from his sympathetic opinion regarding Bar Kochva and the revolt against the Romans.

FROM MAN’S FLIMSY SUKKAH OF FAITH SHALL EMERGE STRENGTH

Rabbi Kahane capsulizes the essence of the ‘Jewish Idea’ represented by the Sukkah. 

Rabbi Kahane asks why is the word “sukkah” used in the Tanach in reference to the final redemption? (Amos 9:11, Tehillim 76:2-3) 

If the sukkah is a weak temporary structure, wouldn’t it be more appropriate to speak of establishing the “Palace of David” rather than the “Sukkah of David”? 

Why does King David classify Jerusalem and the Temple that are supposed to be signs of strength and G-d’s power in the word 'Sukka'? 

Why do we say in our evening prayers “Spread over us the sukka of your peace”?

“The answer is that the Torah and the Rabbis wanted to teach us a very important and fundamental principle of faith.

The word “sukkah” comes from the root “sachach” which means to protect and to cover. As we see from Tehillim, 94:1 and from Tehillim 140:8 and from Exodus 40:3, therefore specifically from the concept of Schah, meaning defense and power to protect and cover from the dangers of the enemy comes the word “sukkah”, weak and temporary, as the sign of power and defense for salvation of Israel…

From the many enemies and mighty gentiles, there is nothing to be frightened of if Israel would place their faith in G-d who helps us and shields us.

Therefore it is specifically the apparently weak and shabby sukkah that is established as a symbol of G-d’s strength and power.

It is for this reason we read the chapters in Tanach that speak of the defeat of Gog and the gentiles who rise up against the shabby and fallen sukkah, and who are defeated and destroyed by the Owner of the Cloud of Glory who can do anything.”


Remembering the experience of the sukkah upon the Exodus from Egypt is supposed to instill within us faith in G-d to inspire us to perform acts of faith both on a personal individual level, as well as on a collective national level. 

Redemption, Divine intervention and protection come in the merit of this faith which we express by fulfilling “dangerous” “unpopular” or “embarrassing” mitzvot that often have an aspect of provoking the nations and thus require true faith in G-d’s ability to deliver those who follow His Torah. 

Just as He protected the Jews who had the faith to follow Him into the temporary and unknown confines of the sukkah in the wilderness, so too, can we find security, tranquility and protection, only when we are prepared to follow G-d’s Torah, even if it seems like we will stand alone with G-d against the world. 

Let it be known that if we refuse to take the necessary actions to protect Israel, due to fear of the nations, that we will only bring tragedy upon Israel. In contrast, following G-d’s Torah will bring victory to Israel against all odds.

This is the true lesson of Sukkah - How symbolic that Jews were beaten and prohibited from praying publicly in Tel Aviv 4 days prior to Sukkot

Freezing “settlements” will not bring peace, just as freezing judicial reform-that seeks to curb a High Court that has repeatedly ruled against Judaism and that aims to dilute the Jewish character of the state will not bring the extremist Israeli left to love Judaism and Jewish law, but only embolden the haters of Jews and Judaism. .

The same timid Israeli leaders and judges who freeze in fear of upsetting the gentiles by allowing the IDF to operate freely or by allowing the Jews to pray on the Temple Mount is the same court which has now prohibited Yom Kippur prayers on the streets of Tel Aviv. 

They bow to western dictates and to anti-Jewish values. The disgraceful violent protests tearing down mechitzot and disrupting Yom Kippur services in Tel Aviv on Israel's holiest day was given a green light by the Israeli High Court in the name of misplaced "democracy" and pluralism. 

If Arabs can hold prayers with separate seating for men and women in Tel Aviv, sanctioned by the High Court of Israel, then why can't Jews do so in Tel Aviv? Sick. 

Who is stopping the haters of Judaism from holding mixed services? 

How symbolic that this was done during the holiest prayer on the holiest day of the year, 4 days before Sukkot. 

Could you imagine Jews being spat upon during prayer services in NY, as the haters shout democracy, their new fake G-d. 

Time to have the courage to ask, is there a contradiction between modern western style democracy and Judaism? 

And if democracy as interpreted by the High Court of Israel prohibits Jews from praying on Dizengoff Square, then which side will we choose? 

Rabbi Meir Kahane HY"D was vilified for presenting this question 40 years ago. They did not like the message, so they shot the messenger.  

Regardless what you think about "Kahane," The question he raised can no longer be ignored.

Building anywhere in Israel, expelling our enemies and building the Temple as prescribed in the Torah may anger the enemies of Israel or the self-hating Jews who sit on the bench of the "High" court of Israel. 

They may think that these actions will bring about the isolation of Israel and that Israel can not survive ALONE. 

However, G-d has already promised that Israel shall be a nation that stands alone and that Israel will thrive at such time and merit redemption. 

It is these non-politically correct actions that are demonized by the progressive western anti-Israel, anti-Jewish media that will inevitably bring us peace and security. 

Similarly, smashing Iran now, will not bring war but distance war from Israel, and preserve the long-term survival of the Jewish state.

Holding Minyanim on the streets of Tel Aviv may upset a handful of self-hating Jews. 

However, tearing down the synagogues will not bring the anti-Jewish haters any closer to G-d. 

The same High Court that always seems to favor the lives of "innocent" Arabs, tying the hands of the IDF from achieving swift victory, is the same High Court that empowers the illegal African rioters in Tel Aviv, as well as the anti-Yom Kippur self hating Jews, and that supports petition after petition that erode the Jewish character of the state.

CONNECTION BETWEEN LULAV AND SUKKAH

Rabbi Yoel Shwartz Z"L addressed the Egyptian boycott on the sale of lulavim to Israel (several years ago). Tosfot in Tract. Rosh Hashana relates that the nations know that the celebration of Sukkot with the lulav demarks the final days of redemption and the demise of all of their evil empires.  

The satan knows that when Jews perform mitzvoth with love and “havivut” and true happiness as shown by the mitzvah of lulav and the holiday of sukkot. 

This, similar to the great sound of the shofar in the end of days. 

For this reason, Tosfot explains the laws to hide the shofar or confuse the "satan". 

We want to trick the satan and the nations into their final defeat. Indeed it is symbolic that the Egyptians are prepared to absorb this economic loss, especially in view of the fact that they are withholding 600,000 lulavim. 600,000.

Egyptians are trying to once again hold back the 600,000 down in Egypt, to slow the process of modern day redemption just as they did by holding back the 600,000 Jews, back then.

The gentiles will knowingly and unknowingly do their best to push off the final Day of Glory for the Jews and the G-d of Israel. 

Hasn't the time come for us to make our best effort to usher in that great day? 

This year, when we enter into the sukkah, let us do it with a true halachic intent to show the necessary faith in our own personal and national collective lives to bring the redemption. 

When we shake that lulav let us remember the power of the lulav and the sukkah. 

The goyim understand it. Hasn't the time come for us to understand the power of faith and the ultimate power of the G-d of Israel? 

This, my dear friend, is the true lesson of Sukkot. Yes, as the Bach and Tur seem to say, one who lacks intent, when it comes to the mitzvah of sukkot, just does not get the gist of this mitzvah.

Make no mistake the holiday of sukkot comes to symbolize being a proud Jew of faith on a personal level with personal mitzvot such as sukkah, lulav, and shofar as well as on a national level when it comes to building a national Sukkah in the desert, a Temple to crown G-d in Zion, or expelling the hostile Arabs from our midst. 

And it is the same High Court and Jewish leaders who represent a minority of Jews who have joined our enemies in making their last effort to enslave the Jewish people and to hold back the redemption by persecuting Jews of faith from taking actions of faith.


Chag Sameach!

Yekutiel

http://www.israeldogunit.com/home_en.html