RUTHFULLY YOURS

https://www.wsj.com/articles/why-the-left-is-consumed-with-hate-1537723198

Even before President Trump’s election, hatred had begun to emerge on the American left—counterintuitively, as an assertion of guilelessness and moral superiority. At the Women’s March in Washington the weekend after Mr. Trump’s inauguration, the pop star Madonna said, “I have thought an awful lot of blowing up the White House.” Here hatred was a vanity, a braggadocio meant to signal her innocence of the sort of evil that, in her mind, the White House represented. (She later said the comment was “taken wildly out of context.”)

For many on the left a hateful anti-Americanism has become a self-congratulatory lifestyle. “America was never that great,” New York Gov. Andrew Cuomo recently said. For radical groups like Black Lives Matter, hatred of America is a theme of identity, a display of racial pride.

For other leftists, hate is a license. Conservative speakers can be shouted down, even assaulted, on university campuses. Republican officials can be harassed in restaurants, in the street, in front of their homes. Certain leaders of the left—Rep. Maxine Waters comes to mind—are self-appointed practitioners of hate, urging their followers to think of hatred as power itself.

How did the American left—conceived to bring more compassion and justice to the world—become so given to hate? It began in the 1960s, when America finally accepted that slavery and segregation were profound moral failings. That acceptance changed America forever. It imposed a new moral imperative: America would have to show itself redeemed of these immoralities in order to stand as a legitimate democracy.

The genius of the left in the ’60s was simply to perceive the new moral imperative, and then to identify itself with it. Thus the labor of redeeming the nation from its immoral past would fall on the left. This is how the left put itself in charge of America’s moral legitimacy. The left, not the right—not conservatism—would set the terms of this legitimacy and deliver America from shame to decency.

This bestowed enormous political and cultural power on the American left, and led to the greatest array of government-sponsored social programs in history—at an expense, by some estimates, of more than $22 trillion. But for the left to wield this power, there had to be a great menace to fight against—a tenacious menace that kept America uncertain of its legitimacy, afraid for its good name.

1. US-Israel special ties are accentuated by Columbus Day (October 8, 2018), which is always celebrated around Sukkot (September 24-30, 2018). According to “Columbus Then and Now” (Miles Davidson, 1997, p. 268), Columbus landed in America on Friday afternoon, October 12, 1492, the 21st day of the Jewish month of Tishrei, in the Jewish year 5235, on the 7th day of Sukkot, Hosha’na’ Rabbah – a day of special universal deliverance and miracles. Hosha’ (הושע) is “deliverance” in Hebrew, Na’ (נא) is the Hebrew word for “please” and Rabbah (רבה) is “The Sublime.” The numerical value of Na’ in Hebrew is 51 (נ – 50, א – 1), which corresponds to the celebration of Hoshaa’na’ Rabbah on the 51st day following Moses’ ascension up to Mt. Sinai.

2. Sukkot, the Feast of Tabernacles named after the first stop during the Exodus from Egypt, the town of Sukkota (סכותה) – Exodus 13:20-22 and Numbers 33:3-5.
It commemorates the transition of the Jewish people from bondage in Egypt to sovereignty in the Land of Israel; from nomadic life in the desert to permanence in the Promised Land; from oblivion to deliverance; and from the spiritual state-of-mind during the High Holidays to the mundane of the rest of the year. Sukkot aims at universal – not only Jewish – deliverance.

3. However, Sukkot is celebrated six month after Passover. According to the Jewish mystical Zohar (“Radiance” in Hebrew) – which was written by Rabbi Shimon bar-Yochai in the 2nd century and published by Moses de Leon in the 13th century – Sukkot commemorates the divine clouds of glory, which expressed the presence of God, sheltering the Jewish people throughout the Exodus until the return to the Land of Israel. The first appearance of the divine clouds of glory occurred in the first stop of the Exodus, Sukkota.

The holiday of Sukkot follows Rosh Hashanah and Yom Kippur, which reaffirm the faith in God’s moral and material supremacy. It is followed by the holiday of Simchat Torah – celebrated a day after Sukkot – which highlights the centrality of the Torah (the Five Books of Moses) in Jewish life. The Sukkot holiday represents a human effort to be worthy of the presence and benefits of the divine clouds of glory.

4. The Hebrew root of Sukkot stands for the key characteristics of the relationship between the Jewish people, the Jewish Homeland and faith in God. The Hebrew word Sukkah (סכה) means “wholeness” and “totality” (סכ), the “shelter” of the tabernacle (סכך), “to anoint” (סוך), “divine curtain/shelter” (מסך) and “attentiveness” (סכת).

https://amgreatness.com/2018/09/20/are-we-on

Americans keep dividing into two hostile camps.

It seems the country is back to 1860 on the eve of the Civil War, rather than in 2018, during the greatest age of affluence, leisure and freedom in the history of civilization.

The ancient historian Thucydides called the civil discord that tore apart the fifth-century B.C. Greek city-states “stasis.” He saw stasis as a bitter civil war between the revolutionary masses and the traditionalist middle and upper classes.

Something like that ancient divide is now infecting every aspect of American life.

Americans increasingly are either proud of past U.S. traditions, ongoing reform, and current American exceptionalism, or they insist that the country was hopelessly flawed at its birth and must be radically reinvented to rectify its original sins.

No sphere of life is immune from the subsequent politicization: not movies, television, professional sports, late-night comedy or colleges. Even hurricanes are typically leveraged to advance political agendas.

What is causing America to turn differences into these bitter hatreds—and why now?

The internet and social media often descend into an electronic lynch mob. In a nanosecond, an insignificant local news story goes viral. Immediately hundreds of millions of people use it to drum up the evils or virtues of either progressivism or conservatism.

Anonymity is a force multiplier of these tensions. Fake online identities provide cover for ever greater extremism—on the logic that no one is ever called to account for his or her words.

Speed is also the enemy of common sense and restraint. Millions of bloggers rush to be the first to post their take on a news event, without much worry about whether it soon becomes a “fake news” moment of unsubstantiated gossip and fiction.

https://amgreatness.com/2018/09/20/ladies-we-dont-

Do we really have to be here for this?

By “we,” I mean America. And by “this,” I mean some form of forced group therapy session for adult women who cannot move past an ugly event from their teen years and feel the need to relitigate it in public nearly four decades later. A serious vetting process for a Supreme Court nominee has suddenly devolved into the GenX version of “The Big Chill.”

Here’s the deal: Christine Blasey Ford is one year older than I am. We came of age in the hard-partying 1980s when binge drinking among Americans teens was at an all-time high. A huge cultural shift was happening: Moms were entering the workforce and divorce rates were surging. Teenagers had extra latitude to do naughty things while our parents were busy working or finding new relationships post-divorce.

Plenty of GenX women have at least one story somewhat similar to the one Ford now says happened to her in the early 1980s: Attending a “house party” with a small group of drunk teens at a home where no parent was present; getting so blitzed you can’t later recall important details—like the exact date it happened or how you got home. Having inebriated boys take advantage of the situation—getting sloppy and aggressive, maybe even trying to force themselves on you. While the behavior was not excusable or acceptable, nor was it criminal. Especially if it ended after a firm “no.” (And, before any of you morons say it, NO I AM NOT DEFENDING RAPE.)

Human Nature Doesn’t Change
Moreover, these kinds of situations are not unique to the 1980s because they still happen every weekend in towns and on campuses across the country. Something that is definitely different today than it was in the 1980s is that responsible parents of boys now caution their sons about the dangers of even the perception of mistreating a girl. Parents now are keenly aware of the legal and long term consequences of alleged abusive behavior. And girls are more informed about how to defend themselves, whether its moving in groups, watching your drinks, or having each other’s backs to mitigate situations that may get out of control.

My generation, as parents, do not pretend that the impulses of teenagers and young adults do not exist, or that these impulses are not fueled by drugs and alcohol. Human nature does not adapt to conform to any particular cultural moment.

Which brings me back to Ford. I don’t doubt that some version of the incident she described did happen to her—or to someone she knew—at some point during her teen years. It appears to be traumatizing enough that it was brought up during her marriage counseling.

bit.ly/2MCHiLl
1. The Yom Kippur-matchmaking connection. According to Rabbi Simeon ben Gamliel, the 6th President of the Sanhedrin (the ancient Jewish Supreme Court of 71 Sages), during 50 CE – 70 CE, a direct descendant of King David and a great-grandson of Hillel the Elder: “Jews never had happier days than the 15th of the month of Av [the beginning of the grape harvest – Holiday of Love] and Yom Kippur [the end of the grape harvest]. On those days the daughters of Jerusalem would go out wearing white clothing… dance in the vineyards and say: ‘young man, lift up your eyes and see what you choose. Do not seek beauty… [since] it is a woman that is God fearing that should be praised.’”

Prof. Shalom Rosenberg, from the Hebrew University’s Department of Jewish Thought and Philosophy, suggests that the Yom Kippur-matchmaking connection attests to the centrality of marriage and family in Judaism. While Yom Kippur focuses the attention of Jews to core values, the marriage institution – which is increasingly threatened by modernity – focuses the attention of human beings to the core cell of the human society, the value-based family.

Yom Kippur aims at bringing one closest to God, while marriage aims at bringing man and woman closest to one another.

Yom Kippur aims at coalescing the entire Jewish public – not just observant Jews – around critical values. Hence the Hebrew word for “public” – צבור – which is an acronym for Righteous persons (צדיקים), Average persons (בינוניים) and Evil persons (ורשעים).

2. The Hebrew word Kippur, כיפור (atonement/repentance), is a derivative of the Biblical word Kaporetכפורת ,, the cover of the Holy Ark in the Sanctuary, and Kopher, כופר, the cover of Noah’s Ark and the Holy Altar in the Temple. Yom Kippur resembles a spiritual cover (dome), which separates between the holy and the mundane, between spiritualism and materialism. The Kippah, כיפה (skullcap, yarmulke’), which covers one’s head during prayers, reflects a spiritual dome. Yom Kippur is translated into “the day of Kippur.”

https://www.gatestoneinstitute.org/12944/islam-criticism

On the surface, for those who wanted to reform Islam, the only place to do so appeared to be the West. We all assumed that here in the West, it would be safe to question and criticize. Instead, so many institutions utilize a far more subtle method of silencing criticism.
The more you conceal or disregard constructive criticism of Islam, the harder you are making it for reforms to occur in the religion and the easier you are making it for Muslim radicals to prevail.
The reason I criticize the radical elements of my religion is not because I have hatred in my heart, but because I desire to protect those who have been abused and abandoned by their leaders.

When I received a letter from a Shiite religious preacher from the United Kingdom, it did not surprise me. I receive many similar letters from extremist Muslims all over the world, as well as Western liberals, socialists, and others. Each time, opening these letters, I prepare for criticism of my careful scrutiny of my religion. As expected, the letter began with a familiar suggestion: “Stop criticizing your own religion.”

The letter went on to support this instruction with promises of the media and Western progressives favoring me and becoming far more supportive of me, if I were to align my views with their preferred talking points:

“If you stop criticizing Islam, the West will certainly be more welcoming of you, and you will receive more offers and opportunities to further your career.”

What is it that I say that rankles the left so much? I refuse to be apologetic for radical Islam in the West. I refuse to gloss over the darkest consequences to which rampant extremism has led. I do not waffle beneath the idea of multiculturalism or tolerance; some things are not meant to be tolerated. The message of the apologists is clear: Get in line. Send out the same messages that others are: about all aspects of Islam being a loving and benevolent religion. Focus on this and sweep the crimes against humanity under the carpet.

I truly wish I could.

https://www.americanthinker.com/articles/2018/09/islam_and_the_culling_footbridge.html

Islam operates by two powerful schemes: reward and punishment. It mesmerizes the believer by its encyclopedic descriptions of Allah’s lush paradise that awaits the worthy faithful. For the kefir and a not-so-true Muslim, the destination is Allah’s dreadful hell.

Muslim clergy tirelessly preach about these two locations with great success. Fear of hell, for some, even out-muscles the attractions of paradise and works wonders in keeping the flock servile to the parasitic clergy.

A powerful, well honed scheme involves pol-e As-Sirāt (the footbridge of the path). The kefirs, after they die, do not even get a chance to see if they can cross this footbridge; they go directly to Allah’s hell. Yet all Muslims approach the footbridge. The problem is in crossing it. The preachers describe at great length how difficult it is to cross this bridge over the gorge of hell to the other side, where paradise is located.

A great majority of blindly faithful Muslims are either illiterate or semi-literate. These people tend to take everything the charlatan preachers say as literal truth; many panic with fear and beg the preachers to tell them what they need do to cross that dreadful footbridge. They become ripe for the picking. The preachers, well trained con artists that they are, burden these simpletons with all kinds of well rehearsed fabricated demands to keep the flock in their pen. The preachers say, for instance, that they must do this and they must do that to earn the good graces of Allah. And when they die, Allah will commission two angels to hold them on both sides and safely transport them over the bridge. Wayward Muslims, on the other hand, are all on their own and most likely will fall into the dreadful hell with their very first steps.

When asked about the mercy of Allah, since he is billed as the most merciful, can they count on his mercy to send them the helpful angel if they somehow, themselves, fail to live completely up to the standards of the faith? The preachers have a pet response to that, too. Allah’s mercy has limits. You had best not to count on it too much. He has already shown you his abundance of mercy by sending you his beloved messenger Muhammad. Allah guides, and it is your duty to follow. And if you are confused or in doubt about things, just go to the preachers. They will clarify things for you and set you on the straight path. The crafty preachers claim that they have spent their lives learning the intricacies of the faith, and it is their humble task to serve the believers.

This past spring a friend and I spent almost a full day at the museum. It is a noble undertaking, meticulously respectful of all faiths with dioramas, recreations of biblical villages and thousands of displayed texts………rsk

http://www.asor.org/anetoday/2018/09/About-That-Museum-Washington

On a quiet street corner two blocks south of the National Mall and just above the busy highway that is Virginia Avenue is the latest addition to Washington’s cultural life, the Museum of the Bible. But unlike the Smithsonian Institution, sprawled out across the Mall, this new museum is a private venture, a labor of love by the Green family of Oklahoma City, they of Hobby Lobby fame. From the outside, the building looks like a forgotten branch of the Bureau of Printing and Engraving. Inside is a state of the art museum, spread over seven floors and hundreds of thousands of square feet. But the Museum of the Bible is more than that; it is a unique performance space that operates on multiple layers to present an American Protestant perspective on the Bible, God, and History.

Some readers are doubtless ready to stop right here. That would be a mistake, not only because they’d miss some witty insights, but because the museum itself is a serious place that deserves consideration and respect, if only because of the questions it poses for us about the Bible. Who has the right to interpret the Bible? The museum makes it clear that, following the Protestant tradition, all people do. But using what tools? That’s where things get complicated.

Entering the museum through its main door, flanked by tablet-like engravings, visitors are thrust into a marble clad interior space that feels like the corporate headquarters of a global pharmaceutical firm.

Giant touch screens and video displays hint at what is to come, as do the moveable pillars of the Philistine temple in the children’s room, ‘Courageous Pages,’ which junior Samsons can push apart. Another important hint is the Vatican Museum room filled with manuscripts on loan; the museum has been relentless and successful in developing partnerships with other institutions around the world. On the one hand the strategy vastly expands the scope of the displays. On the other, this is a way for an upstart museum to generate respectability and put itself on the map.

Respectability is an important issue, both for the museum and for its patrons. Any new cultural institution in Washington needs to establish itself, and in a city dedicated to the Seven Deadly Sins and then some, a Museum of the Bible is at a disadvantage. So too is the Green family, which founded its first arts and crafts store in 1972. The chain now employs 32,000 people in 800 stores, and is famous for stocking over 70,000 different crafting and home decor items. It is also famous for winning its case in the Supreme Court, in which it argued that as a closely held corporation with religious objections, it did not have to provide contraceptive coverage to employees as otherwise mandated by the Affordable Care Act.

https://pjmedia.com/homeland-security/when-vienna-stood-against-jihad-on-9-11-1683/

(This article is adapted from the author’s new book, Sword and Scimitar: Fourteen Centuries of War between Islam and the West. All quotes are sourced therein.)

On September 11, 1683 — 335 years to the day before the Twin Towers of New York came crumbling down — another Western city, Vienna, stood between life and death, also against the jihad.

Two months earlier, the largest Islamic army ever to invade Europe — 200,000 combatants under Ottoman leadership — had come desiring “to fight generously for the Mahometan faith … for the extirpation of infidels, and the increase of Muslemen,” as quoted by a contemporary.

Having surrounded the walls of Vienna on July 14, Ottoman grand vizier Kara Mustafa followed protocol. In 628, his prophet Muhammad had sent an ultimatum to Emperor Heraclius: “Aslam taslam” — “submit [to Islam] and have peace.” Heraclius rejected the summons, jihad was declared against Christendom (as enshrined in Koran 9:29), and in a few decades, two-thirds of the then Christian world — including Spain, all of North Africa, Egypt, and Greater Syria — were conquered.

Over a thousand years later, the same ultimatum of submission to Islam or death had reached the heart of Europe. Although Starhemberg, the Viennese commander in charge, did not bother to respond to the summons, graffiti inside the city — including “Muhammad, you dog, go home!” — captured its mood.

On the next day, Mustafa unleashed all hell against the city’s walls. For two months, the holed-up and vastly outnumbered Viennese suffered plague, dysentery, starvation, and many casualties.

Then, sometime around September 11, as the Muslims were about to burst through, the desperate commander fired distress rockets into the night sky to give “notice to the Christian army” — that is, the relief force Vienna had beyond all hope been counting on — “of the extremity whereto the city was reduced.” Understanding exactly what these rockets signified, cries of “Allahu Akbar!” followed them, as the Ottomans implored their deity to “obliterate the infidels utterly from the face of the earth!”