RubinReports: If Tourists Can Wear Bikinis But Local Women Must Wear Chadors Does That Prove the Muslim Brotherhood is Moderate?

If Tourists Can Wear Bikinis But Local Women Must Wear Chadors Does That Prove the Muslim Brotherhood is Moderate?
If Tourists Can Wear Bikinis But Local Women Must Wear Chadors Does That Prove the Muslim Brotherhood is Moderate?
By Barry Rubin
The answer to that headline is, "No. But seeming to answer 'yes' proves the West is hypocritical about supporting human rights."
Oh, wait, what if a democratically elected government decides to enforce such a system in a law legally passed by a democratically elected government? I guess that's just democracy in action.
The Western media is obsessed with whether the new, Islamist-dominated Egyptian government will let tourists wear bikinis. When some Islamist leader says that there will be no dress code for tourists--due to the desire to keep getting tourist dollars--journalists pronounce the Muslim Brotherhood to be pragmatic, as in this Los Angeles Times article.
While Brotherhood leaders seem to disagree on this issue, I can see the outlines of a "deal" that will prove to Westerners that the Brotherhood is going to be "moderate" in power, nothing to worry about, and therefore an organization that should be spoken of sympathetically. Ready to hear the "deal?" Here it is:
A few hundred visiting Western women will be able to wear bikinis on isolated beaches in expensive resorts where almost no Egyptian will see them.
Tens of millions of Egyptian women will be forced to wear all-enveloping black robes and veils.
Sound fair enough?
Then the Islamist-ruled countries will have a motto to parallel Karl Marx's Communist slogan of 1848. The new one goes:
Burkas of the world unite! You have nothing to lose but your lack of chains!
So cheering the return of Egyptian women into near-slavery is just fine as long as the rulers show how modern and pragmatic they are by letting visiting Western women dress as they please. That's a really good example of how contemporary Western "liberals" practice their claims of sympathy for Third World peoples.
Where is the Western feminist movement at the moment that tens of millions of sisters desperately need its support, and for many things other than just being able to choose their own wardrobe?
Of course, many Egyptian women already do dress that way either voluntarily or due to family and social pressure. Those who don't will either be made to do so by regulations or, more likely, through the fear of being beaten up by Islamists, either Brotherhood, Salafist, or both. An Islamist regime--through propaganda, education, etc.--will also harden family's demands that women dress that way even without a law being passed. If a woman persists, and few will, she might just be killed and the state courts will either not persecute or not punish the perpetrators.
Note: The title of this article is a play on Jonathan Swift's sarcastic 1729 essay on how the British could "humanely" solve the problem of hunger in Ireland, by having the Irish eat their own children.By the way, MEMRI has done something that any Western media outlet (highly financed, highly staffed) or think tank could have done during the last year but didn't. It just went to the official Muslim Brotherhood website and translated some of the many antisemitic, anti-American, and extremely radical articles there. Note that this is an official site and nothing goes on it unless it meets the group's ideological and policy requirements. To coin a phrase, a translation is worth 10,000 words of blather about "moderate Islamists."
To read this article on PJ Media and see my other original articles in full there click here

RubinReports: If Tourists Can Wear Bikinis But Local Women Must Wear Chadors Does That Prove the Muslim Brotherhood is Moderate?

RubinReports: Friedman Cheers as Egyptians are Enslaved

Friedman Cheers as Egyptians are Enslaved

Professor: [As the Martian ambassador starts disintegrating Congressmen with his ray gun]: "Mr. Ambassador, please! What are you doing? This doesn't make sense! It's not logical! It's not !" --"Mars Attacks"

By Barry Rubin

It is distasteful when Western intellectuals, politicians, and journalists who pride themselves on their enlightened humanitarian views watch people abroad fall subject to ruthless forces of dictatorship and dogma. When these same people actually cheer the new tyrannies, put their arms around the shoulders of those who despise them, and tell everyone else that there's nothing to worry about, that's actively disgusting.
Many in the West have so acted toward Egypt during the last year. They have also and previously done so for the Gaza Strip, Iran, Lebanon, Libya, Syria, Tunisia, and Turkey. Thomas Friedman has been one of them but perhaps no one else has been louder and more enthusiastic. In doing so, of course, he has echoed U.S. government policy.

Now, Friedman goes all-out to explain that the Muslim Brotherhood isn't radical, isn't a threat, in fact is a good thing, and will only become eve more moderate once it is in power.

In a column entitled, “Watching Elephants Fly,” obviously a reference to seeing something impossible happen, Friedman writes:

“Here is what was so striking: virtually all the women we interviewed after the voting — all of whom were veiled, some with only slits for their eyes — said that they had voted for either the Muslim Brotherhood or the Salafists. But almost none said they had voted that way for religious reasons.

“Many said they voted for Islamists because they were neighbors, people they knew, while secular liberal candidates had never once visited. Some illiterate elderly women confided that they could not read the ballot and just voted where their kids told them to. But practically all of them said they had voted for the Muslim Brotherhood or Salafist candidates because they expected them to deliver better, more honest government — not more mosques or liquor bans.”

My reaction is, “So what?” They voted for an authoritarian, Sharia regime (and let’s remember a hardline interpretation of Sharia, not the interpretation of Sharia offered by New York Times reporters). That's what's important. People also had diverse reasons for supporting Communism, Fascism, and Nazism. Indeed, they always voted for such regimes because “they expected them to deliver better, more honest government.” Hasn’t Friedman ever heard that Mussolini made the trains run on time, Hitler built the autobahns, and the Communists promised to give land to the peasants?

But there’s  even more irony here. These women are already living lives governed by Sharia and, as traditionalists, are happy (and told to be happy) with that situation. Thus, they have ample reason for supporting Islamists. There is nothing surprising in their political behavior, except to people like Friedman who predicted last year they would back liberal Westernized Facebook kids.

Once again, Friedman shows a striking inability to think logically. If women were voting on the basis of family orders (I'd bet on the husbands and fathers rather than the children so instructing them) how can he then say that they voted out of specific personal motives or--after reporting they were told what to do!--claim that their vote is a sign of freedom?

To read the entire article (including the great closing joke about the title of Friedman's column) click here.

RubinReports: Friedman Cheers as Egyptians are Enslaved

Sefer Chabibi Deepest Torah: VAYECHI; LAST OF THE PATRIARCHS

Our parsha, Vayechi, deals with the life and end-times of Jacob. His passing evokes thought on what it means to put one's affairs in order, to have one's body returned to the Land of Israel for burial, the nature of dying itself, and the connection between this world and the world to come. As Jacob initially embarks on his first exile, crossing the borders of the Holy Land to find sanctuary among his uncle Laban, he has a dream in a place which he calls Beit El, the House of G*d, formerly known as Luz.

Jacob, upon his passing, becomes the first Hebrew to seek repatriation of his body to the Holy Land for burial. When, in the End of Days, according to tradition, the body rebuilds itself and tunnels underthe earth to Eretz Yisrael where it becomes newly resouled, the foundation bone (of the neck) which serves as the latticework for this rebuilding is also called the "luz." What is the connection?

At Beit El, Jacob encounters the dimension of the infinite realm, a revelation of a heavenly ladder (sulam), a kind of latticework upon which angels ascend and descend. This ladder represents all the spiritual levels. As he about to start a family he need be cognizant of how much his children's spiritual growth would depend on his own instruction. We see that crossing the Jordan becomes a metaphor for death itself, a transformative passageway between the foundation experience (Luz/Canaan) of his life growing up, and the full blossoming of his manhood as a mature adult (Beit El, G*d's Holy Abode, Olam HaBa).

The seeds of deception which he planted in his earlier life (his name Yaakov/Jacob means "trickster," or "heel") came to fruition to teach him his life's lessons and meaning in his later life. By the end of his third stage, his life in Egypt of this week's parsha, he finally witnessed the rectification of his earlier mistakes in the peace and harmony of his children and grandchildren.

Now in Egypt, his second exile, he blesses his children for the last time, and takes stock of their spiritual growth and progress. He knows that he himself, as the Last of the Patriarchs, must be buried in Machpela Cave, in Hebron. His body, the last to be placed in the holy tomb, is the final missing piece necessary to complete its spiritual function. Only then, with his body, the missing piece now in place, can this spiritual rejuvenation process finally be triggered.

Why was it so urgent for Jacob to be buried whole in the cave, rather than to just have his future remains brought out of Egypt at the time of the Exodus, as would be the case with Joseph? Ironically, the holy couples that were buried there were buried whole, and yet their function spiritually was to serve symbolically as a collective bare luz bone, upon whose foundation all Israel in the future would attach themselves.

As the Last Patriarch, Jacob was blessed with a keen vision to glimpse what will be in the End of Days (Acharit HaYamim- Gen 49:1). This vision was an echo of the Vision of the Ladder. His last act before his final blessing was to instate his grandchildren, Ephraim and Menashe as co-equal in status to his own children to merit becoming tribal heads. What made them worthy of their co-equal status was their fraternal harmony. Jacob could cross his arms and bless the one instead of the other and none would bat an eyelash.

Contrast the bitter enmity and struggle between Jacob and Esau. Now, at last, it seemed that the children of Israel had learned the secret of their future success. The old paradigm shattered, the new model of fraternal unity and harmony could now become manifest.

We must be so very conscious at every moment to teach our children the value of loving each other. And not just biological brothers, but all Jews should see themselves as brothers, and ultimately all humanity as well. We are all brothers with one heavenly father.

The whole painful saga of Jacob and his brother, and of Joseph and his brothers was to learn the value of empathy and brotherly love. Only with that painful lesson learned could Israel emerge from its pupa-like "family" stage and become a mature nation with a vision of brotherhood and peace to share with the world.

Jacob confesses to Pharaoh that his years were bitter ones, and few, compared to his father and grandfather. But that bitterness was really the toxic bile of fraternal strife and enmity being released. All the years, nay, generations of brotherly conflict, going back to Cain and Abel of the first generation, had been so very toxic that humanity could not grow and move forward without Jacob's release of the negativity of the bitter bile of multi-generational toxic sludge.

Just as the ladder, the sulam, in Jacob's dream was a vertical lattice work of the angelic realm, the bodies arranged horizontally in the Cave of Machpela would serve as the lattice work foundation of the human/earthly realm. The dream took place in Luz. The cave would come to be the workshop where the dreams of Jacob/Israel would become reality.

The foundation couples of the Jewish nation, like the foundation bone (the luz), would come to serve as the attachment point for the rebuilding of not necessarily a physical body per se, but rather of a vision for a rebuilt Israel living in harmony as a role model for world harmony and peace. This is Israel's mission. Indeed, this is Israel's dream.

Shabbat Shalom.

© 2000 - 2012 by Rabbi Baruch Binyamin Hakohen Melman

These words of Torah are written in the merit of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Ya'aqov Hakohen Melman, z"l and in memory of my beloved mother, Esther Melman, obm, Esther bat Baruch z"l

Sefer Chabibi Deepest Torah: VAYECHI; LAST OF THE PATRIARCHS

UNIVERSAL TORAH: VA-EIRA

UNIVERSAL TORAH: VA-EIRA

By Rabbi Avraham Greenbaum

Torah Reading: VA-EIRA Exodus 6:2-9:3

"WITH MY NAME YKVK I WAS NOT KNOWN TO THEM"

At the end of last week's parshah of SHEMOS, we saw how, precisely when Moses started the process of Geulah (redemption) by asking Pharaoh to send away the Children of Israel, the latter responded by intensifying their oppression and servitude. This caused even Moses to question his mission: "Lord, why have You done evil to this people? Why have You sent me?" (Ex. 5:22).

Our parshah of VA-EIRA opens with G-d's answer to Moses. It contains a profound teaching about faith. G-d promises, and it is up to G-d to deliver! He can be relied upon absolutely to do so -- in His own good time. Even in the thickest darkness, we must have faith that G-d will redeem us. We must understand that the darkness is most intense just before the morning.

In G-d's answer to Moses, He says that He appeared to the patriarchs Abraham, Isaac and Jacob as "the Eternal G-d" but "WITH MY NAME YKVK I WAS NOT KNOWN TO THEM" (Ex. 6:3). What does this mean? It is a fact that the essential name of HaShem, YKVK -- expressing the perfect unity of G-d within and beyond all phenomena -- was indeed known to the patriarchs, as we see many times in Genesis. However, as pointed out by Rashi here, the Hebrew text (NODA'TI) does not mean, "I did not make it known to them". Rather, it implies: "I was not known and RECOGNIZED for my quality of truthfulness. as HaShem Who am faithful in proving the truth of My words. For I promised them but as yet I have not fulfilled the promise" (see Rashi).

An integral part of faith in G-d is to have faith that He will bring about everything He has promised through His prophets, even if we cannot see how this can possibly come about. The Exodus from Egypt is the proof of this faith, for G-d had promised the patriarchs what He was going to do: "And also the people that they will serve I will judge, and afterwards they will go forth with great wealth" (Gen. 15:13-14). At the height of Egyptian power and arrogance, it seemed impossible that this could come about. But in this and the coming parshiyos telling the story of the Ten Plagues and the Exodus, we see that G-d indeed brought it about.

No less essential a part of the promise than the redemption from Egypt was that G-d will "bring you to the Land that I swore to give it to Abraham, to Isaac and to Jacob, and I WILL GIVE IT TO YOU AS AN INHERITANCE -- I AM HASHEM" (Ex. 6:8). It is not sufficient for the Children of Israel "go out from Egypt", even in the spiritual sense of being released from the chains of servitude to the evanescent material world. G-d's plan for a perfect world will be fulfilled only when the Children of Israel dwell securely in their own Promised Land, fulfilling all the commandments that are bound up with the Land. We must have complete faith that G-d will bring this about.

* * *

KAL VA-CHOMER - "Light and stringent"

When the Children of Israel could not hear Moses' message of redemption because of "shortness of spirit and hard work" (Ex. 6:9), Moses wondered: "If the Children of Israel did not listen to me, how will Pharaoh listen to me?" (ibid. v. 12).

Moses' argument is based on making an inference from a "light" case -- the Children of Israel -- to a "stringent" case: Pharaoh. In Hebrew such an inference is known as KAL VA-CHOMER, "light-and-stringent". In the written text of the Five Books of Moses there are ten cases of arguments using KAL VA-CHOMER (Rashi ad loc.) The ten cases are listed in the Tannaitic commentary on Exodus, "Mechilta". The argument of KAL VA-CHOMER is one of the most important of the hermeneutical methods by which the sages derived teachings by inference even though they are not written explicitly in the Torah text. KAL VA-CHOMER is the first of "thirteen rules of Torah interpretation" set down by the tannaitic sage, Rabbi Ishmael. These have become part of the daily order of prayer, being recited at the conclusion of the sacrificial portions prior to PSUKEY DE-ZIMRA, the verses and psalms of the morning service. Besides Rabbi Ishmael's thirteen, there are other hermeneutical rules, such as the Thirty-Two rules of Midrash collected by Rabbi Eliezer son of Rabbi Yosi HaGalili (printed in the KLALIM, "rules" of the Talmud, after Tractate Berachos).

As in the case of Moses' argument by KAL VA-CHOMER that Pharaoh would not listen, all the other rules of interpretation are themselves contained in the biblical text. It is through the application of these rules that extensive parts of the Oral Torah were developed by the early sages and rabbis. When rules like KAL VA-CHOMER are applied to the text, it is possible to infer new teachings that are not explicitly written in the text but are logically implied. The legitimacy of this method of argument is sanctioned by its use in the Biblical text itself, as here. This shows the essential unity of the Oral and Written Torah.

* * *

THE TEN PLAGUES

In the event, G-d took on the "harder" task of bringing down Pharaoh and breaking his stony heart. This was what would make the Children of Israel listen! This was accomplished through the Ten Plagues. The gripping account of the first seven plagues occupies the greater part of this week's parshah of VAYEIRA, while next week's parshah of BO bring us to the climax with the last three plagues and the Exodus itself.

Many have sought to explain the sequence of plagues according to some rationale. One of the most celebrated explanations is that mentioned by Rashi on Ex. 8:17, quoting from Midrash Tanchuma Parshas BO #4, a Tannaitic source:

"Our Rabbis of blessed memory said: The Holy One blessed be He brought the plagues upon them using the tactics of worldly kings. When a region rebels against a king of flesh and blood, he sends his legions to surround it. The first thing he does is to shut off their water supply. If they relent, all the better! If not, he brings against them criers with loud voices... then arrows. barbarian hordes. He hurls heavy weights at them. shoots burning oil. fires cannon. rouses multitudinous armies against them. imprisons them. kills their great ones. In the same way, the Holy One blessed be He came against the Egyptians with the tactics of kings. With the plague of blood He stopped up their water supply. The "criers" were the frogs with their loud croaking. His "arrows" were the fleas. His "barbarian hordes" were the wild animals. The "heavy weights" were the "heavy pestilence" that killed their livestock. The "burning oil" was the boils. The cannon shots were the hail. The "multitudinous armies" were the locusts. The Egyptians were "imprisoned" through the plague of darkness. Finally, He killed their great ones in the plague of the first born."

A kabbalistic explanation of the sequence and rationale of the plagues is provided in the writings of the ARI in Sha'ar HaPsukim (the Gate of the Verses) Parshas Va-eira. The Ten Plagues correspond to the Ten Sefiros, ascending from the bottom of the "ladder" to the top. Thus the seven plagues recounted in this week's Parshah of VA-EIRA correspond to the seven "lower" sefiros, from Malchus-Kingship up to Chessed-Kindness, while the three plagues recounted in next week's Parshah of BO correspond to the top trio: Binah-Understanding, Chochmah-Wisdom and finally Keser-Crown. According to this explanation, the Ten Plagues came as successive manifestations of the 10 different aspects or "attributes" of G-d's kingly power over all the world (the ten sefiros of MALCHUS -- or "NUKVA" -- of ATZILUS). In this way the arrogant supremacy of worldly power, the "Evil MALCHUS" -- the force that conceals G-dliness -- was broken. Behind the nightmare to which Egypt was subjected -- apparently the very opposite of SEDER, "order" -- lies the supreme order of the Sefiros.

* * *

THE PHARAOH WITHIN US

"Do not rejoice when your enemy falls, and when he stumbles, let not your heart exult. Lest G-d will see and it will be bad in His eyes" (Proverbs 24:17).

We may not laugh over Pharaoh's downfall, because there is a Pharaoh in each one of us. This is the stubborn MELECH (king) who rules in our hearts, in our ego, our vanity and pride. I. me.!

Writ large in the drama of Moses coming against Pharaoh in the name of G-d is the story of our inner lives, our daily conflicts and struggles in the test of free will to which we are all subjected. One side of us -- Moses, "conscience" -- knows what we should do. But another side -- Pharaoh, "the evil urge", the king riding the chariot -- resists. There are constant ups and downs in the trial of free will. Today one "wants to" -- Pharaoh relents. Tomorrow, he hardens his heart again and resists.

Does it need plagues to beat this Pharaoh down? Or can we find better ways to get free and to take our destiny into our hands?

Shabbat Shalom! Chodesh Tov Umevorach!

Avraham Yehoshua Greenbaum

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