Showing posts with label politics. Show all posts
Showing posts with label politics. Show all posts

Monday, 15 July 2013

Prime Minister Netanyahu: FB Remarks re: Tisha b'Av

The Prime Minister of Israel wrote:
PM Netanyahu's Remarks at the Start of the Weekly Cabinet Meeting
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Prime Minister Benjamin Netanyahu and Negev and Galilee Development Minister Silvan Shalom, this morning (Sunday, 14 July 2013), made the following remarks at the start of the weekly Cabinet meeting:

Prime Minister Netanyahu:
"This week we will mark the Ninth of the Hebrew month of Av, Tisha b'Av. We remember the disaster that befell our people – the destruction of the Temple, the destruction of Jerusalem, the destruction of our land. We remember that this destruction was accompanied, and even expedited, by gratuitous hatred among us. I think that the Jewish People has learned the lesson. We know the importance of unity among our people, a unity of forces, and such unity around central ideas. We have returned to the Land of Israel. We have built our state. We have built our capital Jerusalem and we have created one of the most prosperous, developed and advanced countries in the world. Today, this is very considerable given the background of what is happening in the region, from Morocco to Pakistan, and what is happening opposite an advanced continent such as Europe.

The State of Israel is prosperous, strong, united and developed and we must be united on the main goals that I will detail here – and stand together in the face of major challenges that threaten our security – regarding the implementation of the vision that we have here, especially the development of the Negev and the Galilee on a large scale.

A month has passed since the Iranian elections and Iran is continuing to press quickly forward on developing a military nuclear ability. It is expanding and advancing its enrichment facilities and, at the same time, its developing its ballistic missiles capability. Again, these are threats not only against us but against the entire West and the East as well.

We are determined to insist on our demands, which must be the demands of the international community. One, to stop all enrichment. Two, to remove all enriched material. Three, to close the illegal nuclear facility in Qom. We believe that now, more than ever, in light of Iran's progress, it is important to intensify the economic sanctions and place a credible military option before Iran.


Best Regards,
RRW

Sunday, 14 July 2013

Elections vs. Democracy: Some Thoughts about Events in Egypt  

Guest Blogger:
Douglas Aronin, Esq.
*****

The events in Egypt over the course of the past couple of weeks should be of concern to anyone who cares about Israel's well-being.  Although Israel's relationship with Egypt has been rocky at times, the Egyptian government has remained committed to the peace treaty between the two countries, and the durability of that treaty has been a cornerstone of Israeli security policy.  The now-deposed Egyptian President,  Mohammed Morsi, had reaffirmed that commitment as well, but considering his affiliation with the Muslim Brotherhood, supporters of Israel were skeptical about his sincerity.

I doubt that many Israelis are feeling much ambivalence about Morsi's forced departure.  His hostility to Israel was never in doubt, and his supposed commitment to peace with Israel was widely assumed to be merely a show designed to keep American aid flowing. The relationship between the IDF and the Egyptian military, on the other hand, has been a constructive one, and the general who took the lead in effecting Morsi's ouster, Gen. Abdel Fatah Said Al-Sisi , is a known quantity. Israel is surely better off with the army controlling Egypt rather than  the Muslim Brotherhood, and Israelis across the political spectrum understand that.  No one expects Egypt's army to maintain control of the country for a lengthy period, but its willingness to intervene should make future civilian governments more hesitant to cross any of its red lines -- one of which is the country's commitment to its peace treaty with Israel.

The American reaction to the military intervention in Egypt reflects more ambivalence than the Israeli reaction.  That ambivalence does not signify a weakening of America's  commitment to Israel's security, nor does it suggest that anyone in Washington was enamored with Morsi or the Muslim Brotherhood. But the US necessarily sees episodes like this one from a broader perspective reflecting its national interests. One of those core interests, most Americans believe,  is the promotion of democracy around the world.

Historically, to be sure, United States foreign policy has been somewhat less idealistic than most of us would like to believe.  Like any major power, we have a multitude of national interests to protect, and we have on occasion subordinated the promotion of democracy to the pursuit of one or another of those interests.  The notion of an American mission to promote democracy is deeply ingrained in the American psyche, however, and the American people are usually reluctant to see their country acting in a manner that is inconsistent with that ideal.

It was to further that ideal, presumably, that Congress, beginning in 1986, adopted a statutory provision mandating the suspension of "any assistance to the government of any country whose duly elected head of government is deposed by military coup d'etat or decree or ... a coup d'etat or decree in which the military plays a decisive role."   Unlike many foreign policy-related statutes, this one does not permit a waiver by the President for reasons of national security.  It does provide, however, " [t]hat assistance may be resumed to such government if the President determines and certifies ... that subsequent to the termination of assistance a democratically elected government has taken office."

Because the statute gives the President no flexibility in responding to a coup, the White House has thus far refused to label the removal of Morsi a coup.  That has brought some criticism, most notably from Senator John McCain.  In a statement released shortly after Morsi's overthrow, McCain, though he appeared to be unhappy with the law's inflexibility, said that  "it is difficult for me to conclude that what happened was anything other than a coup in which the military played a decisive role. Current U.S. law is very clear about the implications for our foreign assistance in the aftermath of a military coup against an elected government ...."

It's hard to dispute McCain's assertion that Morsi's overthrow is a coup.  In insisting otherwise, the Obama administration is playing a word game.  That word game, however, is in America's national interest, and the inflexibility written into the statute is not.  Virtually no one, including McCain, is arguing that cutting off aid to Egypt at this point would be in the interests of the United States -- or of Israel, for that matter.

Does that mean that the United States shouldn't promote democracy abroad, that it should base its foreign policy on realpolitik without any pretense of principle?  In one of his recent op-ed columns, David Brooks the most thoughtful of the Times columnists, appears to be wrestling with that question.  He posits that "[t]he debate about Egypt has  been between those who emphasize process and those who emphasize substance."  The process crowd, according to Brooks, doesn't see beyond the fact that Morsi was "freely elected" while the "substance people" believe that "[w]hen you elect fanatics ... [y]ou have empowered people who are going to wind up subverting democracy.  The important thing is to get people like that out of power, even if it takes a coup."  The "substance people," unlike the process crowd, recognize that "elections are not a good thing when they lead to the elevation of people whose substantive beliefs fall outside the democratic orbit."

The process/substance dichotomy proposed by Brooks is tempting, but misses the mark.  It sounds too much like saying that sure, you can have an election, as long as we approve of the winner.  And to many ears, especially in developing countries, it sounds like a pretext for renewed colonialism. The principle of majority rule, after all, is not based on the assumption that the majority is always right but rather on the principle that the majority has the right to be wrong.

A better approach, it seems to me, is to recognize that majority rule is one of the foundations of democracy but not the only one. Voting alone does not establish democracy.  The old Soviet Union used to vote, after all, as does the present-day Iran. Dictators have frequently used plebiscites to provide a thin veneer of legitimacy to their authoritarian rule.

To be considered a democracy, a country needs more than an electoral system.  It needs a free press, an independent judiciary and an enforceable commitment to minority rights and the rule of law.  The fatal defect in Morsi's regime was not that the wrong man won the election, but rather that the country lacked the other institutions necessary to place realistic checks on governmental power, thus creating a stable democratic regime.  In some countries, where other such checks are lacking, the military is called upon to play that role.  It is far from optimal, but it may be better than the available alternatives, as developments in Turkey over the past few years make clear.

When does the democratic instability within a nominally democratic country justify intervention by that country's armed forces?  There's no simple answer to that question, which will depend on a hard-headed analysis of specific circumstances.   To the extent that the United States has leverage -- and in the case of Egypt, our substantial foreign assistance gives us considerable leverage -- we should use it not to mindlessly endorse election victors but to encourage the development of stable democratic institutions.  That seems to be what the Obama administration is trying to do in Egypt.  It's a shame that inflexible statutory language adds to the difficulty of that task.

Douglas Aronin
 

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Best Regards,
RRW

Friday, 12 July 2013

Israeli Chief Rabbinate Election

History:
«First, the rabbinate. Israel has two chief rabbis, one Ashkenazi, the other Sephardi, elected for ten-year terms by a public council composed ostensibly (very ostensibly) of representatives of a wide swath of the public. How did this arrangement come to be?

The Chief Rabbinate was created in 1921, during the years of the British Mandate. Following established colonial practice and building on both the Ottoman system and traditional post-Napoleonic European practice, the British wanted a body to which they could farm out things like religion, charities and domestic relations. The Zionists wanted a respectable religious leadership to represent them in public and give religious sanction to their revolutionary enterprise.»
Mud-Slinging for the Sake of Heaven: Religion and Politics in Today's Israel - Yehudah Mirsky - The American Interest Magazine



Best Regards,
RRW

Thursday, 28 July 2011

Debt Crisis Ethic?

Originally published 7/28/11, 5:06 pm.
People may say that, being a Canadian, it is not really any of my business. There are two problems with that assertion. One is that this American crisis does effect me. Like it or not, we now do have a global economy and what happens in any one nation affects the others.
However, there is another, and perhaps more important, problem with that assertion. Ethical behaviour -- or non-ethical behaviour -- anywhere in the world is mine and every one's direct concern. There is an ethical issue that, it would seem, is being ignored in this whole matter...and this bothers me greatly.

The real issue before the American Government is simply how are we going to meet our monetary obligations including the servicing of the country's debt. The question is not how America got into such debt or, even, whether such debt was justifiable.
The reality is that the country has these debts and obligations -- and when any new person becomes elected to office, this person has to accept the reality of the situation in which he/she finds the country. It doesn't matter whether you like this debt or feel it is justified. It exists and the moral obligation of an entity -- whether individual or country -- is to meet this obligation.
If you want to change the rules in the future -- fine. But what exists already, exists. The obligations and debts exist -- they must be serviced.

It is, thus, just simply morally wrong for there to be any issue regarding raising the debt ceiling. It simply has to be done because it is the moral obligation of the country to service its debt and meet its obligations.

If one wants to change the future responsibilities of the country -- fine. That is a different issue. But to use the need to meet past obligations as a sword in deliberations over future responsibilities -- that is just wrong.

This is a moral wrong. It should be presented as a moral standard that the country will of course meet its obligations (unless it really cannot). This is clearly the halachic standard -- one is obligated -- to the best of their ability -- to pay their debts.
For there to be even a contemplation that the U.S. may not meet its commitments is simply giving the wrong moral lesson -- and it bothers me to no end that it would seem to be people professing religious beliefs that do not perceive the incorrect moral lesson that is being presented by using the obligation to meet past commitments as a bargaining chip for the establishment of future commitments. That may be a practical, political ploy but it teaches a terrible moral lesson

There should simply be no issue: America needs money to meet its commitments. It doesn't matter whether you like these commitments or not, they are true, legal commitments and the country is clearly morally bound by them. Its a moral no brainer -- the debt ceiling has to raised. Morality should not be a political bargaining chip.

Rabbi Ben Hecht

Monday, 20 June 2011

Superman renounces his American citizenship

Originally published 6/20/11, 10:51 am.
It seems that in the world of comics (specifically "the DC universe") Superman is going to renounce his Amercian citizenship. See
http://globalpublicsquare.blogs.cnn.com/2011/05/18/superman-no-longer-an-american/?hpt=Sbin

What is happening in this world of comics is not really what is bothering me about this entry. What concerns me is what this says about the moral attitude in our world today. To be honest, I don't really know this story line and so what I am about to present may be off.  It seems that Superman is considering giving up his American citizenship so that the Iranians cannot accuse him of being an agent of the U.S. Another response could have been Superman stating that while he did not act at the insistence or even bequest of the U.S., he nonetheless is proud of having his actions connected with a nation that shares his values. This comic's storyline informs us what the world thinks today.
 Perhaps not all the world but enough of an element that it can influence the development of such a storyline. It would be one thing if the political leaders of the U.S., fearing Iranian retaliation, told Superman that he should not act without their prior approval. That's not what the story line is about. It's Superman not liking the potential for people like the Iranians to declare that he is American, limited by American values. He has to be open, perceived to be more tolerant and accepting.
And that's precisely the problem. It seems that it is not okay to stand by your values and declare that you are connected to those who share these values.

I think that there is something inherently wrong in the way the general population today approaches the world of ethics and morals. Its almost that the value of tolerance is perceived to top everything and maintaining a strong conviction has become problematic. The story line of this comic seems to infer that there is a problem with taking a specific stand in a world of differing stands. Its a problem for Superman to be perceived as upholding American values and positions for that would infer that he is not truly universal.
What happened to the concept of believing that you are correct and that your value position should be the one that is implemented by the world? There is a place for tolerance but not when it obliterates the possession of other values.

If I stand for a certain value and that associates me with fellow Jews, my response should not be one of concern but rather of pride. My values are Jewish. They may also be values that other members of the world community share but for me they associate me with the Jewish people.
I should not be concerned by that commitment because it limits my appeal. I should declare that this similarity in values is precisely why I identify with the Jewish people and drives a rift between me and members of other groups that negate these very values.

Rabbi Ben Hecht