Michael Laitman, On The Times of Israel: “Wheat Storage with Jordan Will Not Yield Good Crops”

According to World Israel News, as well as other papers, an AP report writes that Jordan’s king, Abdullah II, proposed that Jordan and Israel will set up a joint wheat reserves and a food storage center. The purpose of the center is to offset “the negative repercussions of the Russian war in Ukraine,” since the two countries “account for a third of global wheat and barley exports, which countries in the Middle East rely on to feed millions of people who subsist on subsidized bread and bargain noodles.” Regrettably, I have never seen a connection with Jordan, under this king or the former, that yielded anything good for Israel. I have no faith in his “good intentions.”

Until today, and I have no reason to believe that it will change going forward, anything that we have given King Abdullah has been used against us. As it happened with the water and electricity agreement, so it will happen with the wheat, and with everything else we will include in that “joint” storage.

Despite the warm welcome that Israeli president Herzog received in Jordan, the voices coming from there now are the complete opposite. They will turn against us in an instant.

I can understand Abdullah’s interest. Such an agreement will give him power among the Arab states, but I do not think it is our job to give him that. The better we relate to him, the more we strengthen his negative attitude toward us.

If we lived in a corrected international relationship, it would look very different. There would not be exploitation but real partnership. We would still establish joint ventures in agriculture, water, and energy, but we would do so with a very different aim in mind: not to exploit but to strengthen the bonds between us. If that were the motive, I would be all for it.

As it is, when we give and give and give, and see only hostility in return, I see nothing good in this relationship. Jordan wants to get the most from us, give nothing back, and gain respect among our enemies. I do not see why we should go along with it.
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Michael Laitman, On The Times of Israel: “No Safe Place for Jews, Unless We Create It”

As the State of Israel marked Yom HaShoah (Holocaust Remembrance Day), thousands of Muslims gathered at the Temple Mount in Jerusalem and chanted slogans calling for the massacre of Jews. It raises the harsh question of whether Israel can still be considered a shelter for Jews at a time when multiple reports find record-high numbers of antisemitic incidents globally.

An estimated 150,000 Muslim worshipers took part in mass prayers on the Temple Mount by the end of the Muslim holy month of Ramadan on May 1. Some used the occasion to march and shout “Khyber, Khyber al-Yahud”—a call for the annihilation of Jews, like the mass murder that occurred in the Khyber battle of 629 CE.

It is bitterly ironic that this happens after decades of immense efforts to curb antisemitism following the Holocaust, and in Jerusalem no less, the capital of the Jewish state, the same state conceived as the homeland and safe haven for those escaping hatred and persecution for no other reason than being Jews.

This should remind us that it’s useless to look for a place where there are no Jew haters because we will find no such place, including Israel. Instead, we should be looking for the way to transform the hatred between Jews into love, and to build a common place of connection between us. By doing so, all the evil and rejection against us from the nations of the world and from our neighbors would be replaced by good.

We need to understand that if not for the hatred of the nations of the world towards us, we would have ceased to be a distinct people long ago. That is to say Jews, the smallest of minorities, and the most prominent, would have vanished among the nations. Unfortunately, we behave like brothers primarily in times of trouble. Only when pressured by hatred against us are we forced to be close to each other.

This is so because, according to our roots, we were not founded on the common denominators of residential area, family relations, origin or color, but as a conglomeration of different peoples. Therefore, there is no natural inclination and closeness between us; we need to work on it consciously. No less important, we must not wait for others to compel us.

As Kabbalist Yehuda Ashlag, Baal HaSulam warned back in 1940 in his writings, “Even the little we have left of the national love is not instilled in us positively, as it is in all the nations. Rather, it exists within us on a negative basis: It is the common suffering that each of us suffers being a member of the nation. This has imprinted within us a national awareness and proximity, as with fellow-sufferers.” And added, “Its measure of warmth suffices only to an ephemeral excitement, but without the power and strength with which we can be rebuilt as a nation that carries itself. This is because a union that exists due to an outside cause is not at all a national union.”

We have no alternative but to rise above our differences and unite. The phenomenon of antisemitism is revealed in the world as a natural response to remind the people of Israel why it exists in the world. Our only option and shield for defending ourselves against hatred is the implementation of our role as “a light unto the nations,” which can only be achieved through our unity. Plain and simple—only to the extent that we connect with one another above the rejection and hatred between us will we be able to enjoy peace and quiet.
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Michael Laitman, On Quora: “Why is Israel against the Iran nuclear deal?“

The Iran nuclear deal will pour a lot of money into Tehran, strengthen its power and status, and Israel predicts that such an agreement will be very bad for itself, that it will bring Iran closer to having a nuclear bomb, and will enable Iran to continue spreading terrorism. Moreover, since the United States is currently considered Israel’s greatest ally, such a deal also shows that Israel will be left to deal with Iran on its own in case of an existential threat.

Indeed, Israel can rely on nobody. America is no friend of Israel, and in general, Israel has no friends. It shows that only Israel itself can establish its own protection.

In my opinion, I want no protection from anyone but myself. Our certainty about our future lies in the mutual support of both our spiritual and our corporeal degrees.

What is this support of both our corporeal and spiritual degrees?

On the corporeal degree, it means that we develop this weapon ourselves, and on the spiritual degree, it means that we become equipped with a spiritual weapon. A spiritual weapon is the force of human connection. If we activate such a force, then we can reach a state where the Iranian people, including their government and everyone else, will want to connect with us wholeheartedly and devotedly.

Based on the video “How Can Israel Protect Itself from a Nuclear Iran?” with Kabbalist Dr. Michael Laitman and Oren Levi. Written/edited by students of Kabbalist Dr. Michael Laitman.

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Michael Laitman, On The Times of Israel: “Could There Be A Second Holocaust?”

A second Holocaust for the Jewish people is not a distant, hypothetical idea, but a very real threat. Nearly half of Israelis (47%) fear it, according to a recent poll released on the eve of the Holocaust Martyrs’ and Heroes’ Remembrance Day. If we continue on our routine, annual path of only remembering the bitter memory of the Holocaust without looking to our common future, a similar catastrophe will be unavoidable.

When asked what Holocaust Remembrance Day will look like in 30 years, young people in Israel predict a worrisome future. 21% of Israelis age 35 to 45 say they believe the commemoration of Yom HaShoah will erode over time until it disappears altogether, compared to 12% of Israelis age 65 and older. This is the explosive forecast for the preservation of the Shoah memory made in a new survey by the Pnima Movement, a multidisciplinary research group on social issues in Israel.

Memory and recollections naturally fade and blur, so the act of remembering the Holocaust also diminishes and disappears over the generations. Of course, we try to pass the memories from generation to generation with the help of new ceremonies and undertakings, but how well is a person able to bring those reminiscences to life? And the bigger question is whether he or she is even interested in doing so? If someone is, then the person must look for fresh ways to artificially renew the impressions, because of course that will not happen without great effort and innovation.

All this being said, preserving memories from the past is not the issue I am most concerned with, but with the situations we face in the present, with the people who live today, and with what we can do to prevent another Holocaust from befalling us.

I do not agree with the approach that once a year we visit a monument near home and observe a moment of silence in a state ceremony just to make us feel righteous. We must focus our concern throughout the year. Thoughts about the role of the Jewish people and the meaning of the horrible hatred that we have been subjected to should be ingrained and carried with us most of the time. I don’t mean that they should be carried in an oppressive way so people feel crushed by the thought, but yes, to live out of an awareness of who we are and what we have been through. We should be repaired by the past suffering, and not merely remember it.

In addition to the Holocaust, other historical events that have befallen the Jewish people and need practical repair—the destruction of the two Temples, the Bar Kokhba revolt, the pogroms and the expulsions—should also be included. From the big picture, we must understand that what Jews have done to each other in all these terrible wars due to unfounded hatred is no less horrific than what our greatest enemies have done to us.

And we must make haste with expanding our awareness and understanding of the purpose and process of past suffering. When the younger generation points out that the Holocaust Remembrance Day will be forgotten and become a normal day in the near future, it’s a clue that we must adopt a new educational line: instead of educating the young generation to weep over the past, we must give them hope and the right direction for a better future. We must educate the children in how to be united and to love each other, because only in this way will they not suffer.

It is our duty to make clear to younger generations and to ourselves, the simple law present and at work beneath the confusion of historical events: Whenever the Jews distanced themselves spiritually from one another, they were despised and loathed and treated badly. So if we would only get closer to each other, we would cause good to ourselves and, as a result, good for the world. If we create good for the world, there will be no hatred of Jews in it. For that is our task: to be “a light unto the nations.” This means that we have the power to take our destiny upon ourselves by uniting with each other in brotherly love, as our sages have commanded us.
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Michael Laitman, On The Times of Israel: “What If Iran Has a Bomb”

On April 11, the Institute for Science and International Security released what might well be considered an alarming report: “As soon as mid-to-late April,” namely these very days, “Iran is expected to reach a new dangerous, destabilizing threshold, having enough highly enriched uranium (HEU) to fashion a nuclear explosive, about 40-42 kilograms (kg) of 60 percent enriched uranium… With this quantity, an enrichment level of 60 percent suffices to create a relatively compact nuclear explosive; further enrichment to 80 or 90 percent is not needed.” As a result, the report continues, “the possibility of manufacturing a nuclear explosive cannot be excluded.”

“A common fallacy is Iran would require 90 percent HEU … to build nuclear explosives,” the report continues. “Although Iran’s nuclear weapons designs have focused on 90 percent HEU and likely prefer that enrichment, modifying them for 60 percent HEU would be straightforward and well within Iran’s capabilities.” In other words, according to the report, we are already dealing with a nuclear Iran.

Initially, I believed that Israel must do whatever it can to prevent Iran from getting a bomb. However, if Iran already has a bomb, I do not think that it is the end of the world, although now the rules of the game will clearly be very different.

First, they will be different for Iran. Aspiring for an A-bomb and actually having one are two very different things. Once you have got such a powerful weapon, you realize that playing time is over. You imagine the possibilities that being a nuclear power will give you, but the truth is that the constraints are countless. You are no longer treated like a reckless child but like a nuclear power, and the demands from you increase accordingly. Any step you take toward using nuclear arms might be reciprocated with equal strength, if not more, so it is not as though you can do whatever you want. Instead, you have far less room for error.

Second, despite the toxic rhetoric, I do not believe that Iran has made the destruction of the State of Israel one of its goals. Clearly, it is vociferous and strident in expressing its hatred for the Jewish state, but I think it is more a matter of politics than of real commitment to Israel’s destruction. After all, despite using Hamas and Hezbollah as Iranian proxies that bully Israel, neither poses an existential danger to the Jewish state, and its own army has never participated in any of the full-blown wars against Israel. As I see it, Iran’s anti-Israel rhetoric is more a political tactic than an actual ideology.

Therefore, if Iran indeed has a bomb, we must make the necessary preparations for ourselves, but nothing more than that. After all, we, too, have our missiles and planes, as well as submarines, and all of them can carry nuclear bombs if needed.

Besides, Israel is not Iran’s only avowed enemy. As a Shiite state, it has been in conflict with Sunni states for centuries, and Sunnis are the majority in the Muslim world. Therefore, Iran’s struggle for hegemony in the Muslim world is just as bitter, and perhaps more important to it than its ambition to annihilate the Jewish state.

Also, there is a deeper layer to the conflict between Iran and Israel, which pertains directly to the role of Israel with regard to humanity. As the world becomes increasingly interdependent, humanity has no choice but to learn to work together. The semiconductor crisis, shipment delays, the pandemic, the rising inflation and food shortage are all happening on a global scale. No country can survive on its own today.

Israel’s past contains a formula of unity that has never been tried by anyone except Israel, and that, too, only in antiquity. According to this formula, one does not try to oppress the other or change the other person’s, or nation’s way of life. Rather, belligerent parties leave their adversaries as they are and try to bond with them above the differences. For this to happen, the value of unity itself must be superior to all other values.

Think of a woman and her child. She loves her child whether he is a saint or a Satan.

We must achieve something of that relation throughout all of humanity. Since it is completely unnatural, we must elevate the value of unity above all other values, so that it covers all the faults we see in others.

If we value unity above all else, we will use our traits for the common good rather than for our own good. The surprising result will be that we will realize that in reality, there are no negative qualities when we use them only where and how they contribute to society.

The conflicts we see today, whether between Israel and Iran or between Russia and Ukraine, are all for the same purpose: to make us realize that in the end, we will not agree but we will have to unite nonetheless.

The world hates Israel precisely because it had set a precedent in antiquity, and now it must revive it and become an example from which the world can learn. The enemies of Israel force it to unite, and thereby do what Israel must do for the world: become an example of unity. If Israel insists on refraining from carrying out its mission, it will stop existing with or without an A-bomb.
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Michael Laitman, On The Times of Israel: “Peace with Israel’s Enemies Begins and Ends Within”

Every so often, news of the rabid antisemitism that fills the pages of K-12 Palestinian textbooks remind us that nothing has grown milder on the other side. On the contrary, the Palestinians are openly teaching their children that killing Jews and Israelis is their sacred duty. Even the EU, not exactly the most pro-Israel body in the world, “passed a motion condemning the Palestinian Authority for drafting and teaching new violent and hatful materials using EU funding.” The motion “Deplores that problematic and hateful material in Palestinian school textbooks has still not been removed and is concerned about the continued failure to act effectively against hate speech and violence in school textbooks and especially in the newly created study cards.”

Recently, matters have deteriorated to the point where Gazan 4th graders are taught arithmetic by counting shahids—Muslims who died killing or attempting to kill infidels, namely Jews. To 10th graders, Gazan schools teach that Jihad (holy war) is every Muslim’s personal duty. I have no hope for any moderation on the part of the Palestinians.

However, I have complete confidence in our ability to change the situation regardless of the Palestinians’ intentions. Israel should work on two levels. On the material level, we should withhold funds from them and limit food supply. The “arithmetic” should be simple: If you teach your children to murder us, we will treat you like the enemy that you are.

However, this alone will not work, perhaps only in the very short term. What will work is what we do among ourselves.

The way that Palestinians relate to us reflects our relation to each other. It has always been this way, and it will always be this way. Israel prospers only when it is united. When it is divided, foes attack it and destroy the country. If we were united, the Palestinians would not even contemplate including anti-Israel materials into their textbooks since they would not harbor anti-Israel sentiments.

Therefore, on the spiritual level, we must unite our ranks. The dozens of political parties that fight against each other in the current Israeli political system reflect our internal division. We cannot have twenty parties fighting one another for the throne and groveling before our enemies in order to get their support. It only emboldens them and adds contempt to their loathing.

If we want Palestinians to stop antisemitic incitement in their schools, we must teach our own children and ourselves only to love one another. No excuses will help us.

We may not see the connection between how we relate to one another and how they relate to us, but the two are nevertheless directly connected. When we stop reasoning in order to excuse ourselves from caring about each other, and try to come closer above our differences, we will see a revolutionary change in the entire world toward us.

Loving others, especially if they are different from us, is the basic tenet of our nation, the bedrock of our peoplehood. Until we exercise it, we will not know peace.

You will find more on this topic in my books Like a Bundle of Reeds: Why unity and mutual guarantee are today’s call of the hour, and The Jewish Choice: Unity or Anti-Semitism, Historical facts on anti-Semitism as a reflection of Jewish social discord.
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My new article on Linkedin “If You Can’t Beat Them, Fear Them”

The terror attack at a restaurant in downtown Tel-Aviv last Thursday evening killed three civilians and injured fourteen others. But terror attacks do much more than kill innocent people; they terrorize entire populations. The recent spate of terrorist attacks in Israel inundated emotional support call centers with people suffering from anxiety. The atmosphere is so tense that centers remain flooded with calls even on days when there are no attacks. So far, the terror seems to be winning. But it is not because terrorists are good at what they do; it is because we are not doing what we should.

If we cannot, or will not deal with terror and with terrorists the way such people should be dealt with, we should at least offer emotional help at every turn. Either we fight the terrorists, or we fight the consequences of terror, or both. ‎At the moment, I see us doing neither.

We need to understand that Palestinians have no desire to cohabit with us, let alone live in peace with us. They want us out of here, and they will go to any length to get what they want.

We should not be so naïve as to think that we can live like all other nations. We are not like other nations, and the rest of the nations will painfully remind us every time we forget that.

Our calling, which we have spurned for two thousand years, is to unite among us and set an example of unity above all the differences, divisions, disputes, and hatred. Our calling is not to unite with other nations, but among ourselves. If we forget this and offer them our hand in piece, they bite it to prove to us that we have nothing to expect from them.

Those who disrupt us from uniting among ourselves should be expelled from the country. However, if we try to hit back at those who attack us without working on our unity, we will not be able to repel our attackers. On the contrary, they will grow stronger, more brazen, and more determined, while we will grow weaker and more indecisive until we are driven out of Israel by fear. In fact, this process is already underway in Israel.

There is only one way to resolve the situation positively: to think and act confidently on the military level and on the spiritual level. On the military level, we must kill those who come to kill us, plain and simple. On the spiritual level, we must work with all our might to strengthen our unity. We will earn the world’s approval only when we approve of our being here for the sake of forging an unbreakable union. When we present the world with such a resilient bond between us, the nations will support our presence here, and we will find peace and security, not only for us, but also for all our Arab neighbors.
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Michael Laitman, On The Times of Israel: “125 after the First Zionist Congress – Zionism Still Baffles”

This August, the World Zionist Organization will celebrate its 125th anniversary. It was founded as the Zionist Organization at the initiative of Theodor Herzl at the First Zionist Congress, which took place in August 1897 in Basel, Switzerland. This summer, the convention will seek to symbolically “reconstruct” that first congress, with a hologram of Herzl standing on the balcony where he made his famous speech. There will be many dignitaries there, and many speeches, but after 125 years, Zionism still baffles many people, who ponder its meaning and where to position themselves with regard to it.

I was asked to contribute my message concerning Zionism but declined to do so for a very simple reason: Such events have no significance. They are assemblies of politicians who do not come to listen but to show themselves. They will not absorb messages that do not serve their interest.

Nevertheless, if, theoretically, I were to present my understanding of Zionism, as I had learned it from my teacher, RABASH, I would emphasize that Zionism does not refer directly to the Jewish people, but rather to all of humanity.

The Hebrew word “Zion” comes from the word “yetzi’a,” which means exit. The people of Israel formulated their unique cohesion through repeated entries into a state of union and exits from it. Through their constant struggle to reenter the state of unity, the ancient Hebrews built a unique nation that extols the value of unity above all else. Since the ancient Hebrews came from all the nationalities that existed in the ancient Near East and Mediterranean, their union formed a miniscule “world peace,” where people of vying, and often hostile, faiths and cultures were able to unite and care for one another above their initial differences.

This is why the Israeli nation was tasked with being “a light unto nations,” to show the world that war is not the right way for nations to exist, but there is an alternative of peace and mutual concern. This is also why the most fundamental tenets of Judaism concern social rules such as “That which you hate, do not do unto others,” “Love your neighbor as yourself,” concern for the poor and weak, and mutual responsibility.

Zionism, therefore, is not a nationalistic ideology. Rather, it is the disposition of an individual to fight against one’s sense of separation from others and form a union that binds all people into one.

The great kabbalist and thinker Baal HaSulam, who was also my teacher’s father, wrote in the early 1950s, shortly after the establishment of the State of Israel: “Judaism must present something new to the nations. This is what they expect from the return of Israel to the land!” Later, he explained that that new thing is the unique unity of the Jews—unity above all differences. This, he wrote, would “unite all the nations to be as one, helping one another,” and will endow us “with tolerance to one another.” Our unity, the unity of the Jews, “would certainly prove to the nations the rightness of Israel’s return to their land, even to the Arabs.”

Since the inception of the Zionist movement, unity of all the Jews has never been its goal. This, in my view, has been its primary drawback. If the ultimate goal of Zionism is not to unite the entirety of the Jewish nation in order to serve as a model of solidarity above differences, then, as Baal HaSulam wrote, “Zionism will be canceled altogether.”

Since currently division prevails among us, the value of Zionism in the eyes of Israelis and Jews around the world is fittingly poor. And since we do not appreciate the calling of the Jewish people—to be a model of unity—the world does not appreciate Jews. “[A] return such as today’s,” wrote Baal HaSulam in those early years, “does not impress the nations whatsoever, and we must fear lest they will sell Israel’s independence for their needs.”

If this was true in the early 1950s, when Israelis were still Zionists, even if they could not agree on the meaning of the word, we can only imagine the kind of odium we are evoking in the world today, when our only “vision” is to become a rich country, a “startup nation.”

We must return from the yetzi’a, the exit, and re-enter unity. We must restore the original meaning of the word “Zion,” and live up to our vocation. It has nothing to do with land, with religion, or with faith. Just as our ancestors came from every faith and creed in the Fertile Crescent, all we need in order to understand the meaning of Zionism is to aspire for unity above all differences.

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My new article on Linkedin “The Challenge of Immigrating, the Challenge of Immigration”

Tens of thousands of Ukrainian immigrants are coming these days to Israel, posing a serious challenge to the country. On the one hand, they are refugees seeking asylum from a brutal war. On the other hand, Israel is not like any other country, and people who come here must be ready and willing to take on the task of being Israelis, or their absorption will be unsuccessful and they will resent the country that gave them a haven. Being Israeli in the full sense of the word is a great challenge, and teaching people to be a part of the people of Israel is a challenge for the state. But only if both are achieved will the refugees become Israelis and will be happy in their new home.

In the terrorist attack on Tuesday evening in the orthodox city of Bnei Brak, two of the five victims were Ukrainians who came to Israel before the war to work. Another victim was an Arab Israeli police officer who confronted one of the terrorists and was shot in the chest before firing back and killing the assailant.

Terror does not distinguish between nationalities or faiths, and in many ways, this is the essence of living in Israel. It is a land that demands certain traits from its residents. For those who possess them, it is “a good and spacious land … flowing with milk and honey” (Ex. 3:8). For those who do not possess the required traits, Israel becomes “a land that devours its inhabitants” (Num. 13:32).

At the moment, the people who are living in Israel do not constitute a nation. They are defined as Israelis, at least the Jewish residents feel as Israelis, but their definition of what it means to be an Israeli varies greatly. Division is everywhere, mutual contempt is the norm, and the country is on its way to internal breakdown. In such a setting, adding Ukrainians to the clutter will only exacerbate the problems.

But any challenge is also an opportunity. If we rise to the challenge and launch a national program for enhancing unity and solidarity in the nation, the lemon will become a sweet lemonade. If we do not, it will become a very sour lime.

Solidarity pertains not only to newcomers from Ukraine. It has been a problem since the establishment of Israel. Like the original Israeli people, today’s Israelis come from all the cultures in the world. They immigrated to Israel from different lifestyles, standards of living, customs, traditions, and levels of education. But unlike our ancestors, who chose to become Jewish, from the Hebrew word Yehudi, meaning united, the immigrants who formed present-day Israel, especially after its official establishment in 1948, fled here from persecution or financial hardships, to improve their personal security and financial situation, and not in order to reunite the nation.

There have been exceptions, of course, and Zionist movements had a clear ideology of rebuilding a Jewish home specifically in the Biblical land of Israel, but especially after the establishment of the State of Israel, and to an extent, even before, ideology was not the key factor in deciding to immigrate to Israel, if at all.

Yet, even back then, when Zionism was the motivation, unity of the entire nation, above all differences, was not the goal. The lack of this aspiration has been the Achilles’ heel of Israel since the beginning of the Zionist movement.

The State of Israel will flourish and be safe only when its people unite. Just as terror does not distinguish between nations and cultures, Israelis should not make distinctions, but anyone who lives here should have one single ideology: unity above differences.

Unity does not mean sameness. On the contrary, when different people unite and form a tight bond, their unity becomes much stronger than that of similar people. The effort they had had to exert in order to build their union makes it that much stronger than those who feel natural affinity toward each other.

While the founders of the state did not succeed in forging unity within the nation, they were keenly aware of its vitality to our success. A notable example of this was David Ben Gurion, leader of the Jewish community in Israel before the establishment of Israel, and the country’s first Prime Minister. Ben Gurion wrote, “‘Love your neighbor as yourself’ is the supreme commandment of Judaism. With these three words [the length of the sentence in Hebrew], the eternal, human law of Judaism has been formed… The state of Israel will be worthy of its name only if its social, economic, political, and judicial structures are based upon these three eternal words.”

Until today, we have not been able to live by these three eternal words. Perhaps the challenge that the Ukrainian refugees pose to the State of Israel will trigger a sincere attempt to forge that badly needed union.
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Michael Laitman, On The Times of Israel: “Times That Call for a Tough Hand”

There is a tense atmosphere in Israel these days. Within a week, a total of 11 people have been killed in terrorist attacks perpetrated either by Israeli Arabs or by Palestinians who entered Israel illegally. There is no question that we should not let fear overwhelm and disrupt our lives, but at the same time it is obvious that there is panic in Israeli society. The recent attacks inspired by the tactics of ISIS have proven that such acts can happen anywhere and at any time.

Any city in the world that has been affected by terrorism can relate to the sense of panic and anxiety that permeates every street, every inch of entire neighborhoods. Fear, mistrust, anger and sorrow are all feelings that describe the current state of mind of Israelis who feel that their right to live a normal life has been taken away from them.

Our sages wrote, “He who comes to kill you, kill him first” (Midrash Rabbah, 21:4) and “If one comes to kill you, kill him first” (Midrash Tanchuma, Pinhas, Chapter 3). This ancient law also applies to those who protect themselves or others from an existential threat. It aims at saving lives from those who deliberately want to kill us or others.

The terrorists today are not afraid of anything; even their own death is no deterrent. They know that if they succeed in inflicting harm, they will be hailed as heroes in their hometowns, their pictures will adorn squares, and candies will be distributed in the streets where they lived to celebrate the murders they have committed. We have seen this many times in previous attacks. On top of that, the murderer’s family will receive generous financial compensation from those who support terrorism. And in the event that the terrorist survives and goes to prison, he or she will find better conditions there than some of them had at home.

Even if we covered every street and every neighborhood with security personnel, we would not be able to eliminate the threat and the fear that plagues us. However, if we begin to respond with an iron fist to those who seek to kill us, as we are commanded to do, we could effectively combat terror. If, on the other hand, we continue to cringe, the circle of terror will widen, and we will keep witnessing violent and extreme events that befall us, and will again and again face the heartbreaking images of orphans and widows.

We are in a constant struggle for our safety here in Israel. From attack to attack, we feel shock waves that force us to question ourselves: Why should I live this way, for what purpose? If not here, where could I live?

If we assess our situation correctly, we will eventually arrive at the simplest truth: Our external foes can only be neutralized by our internal unity. Our existence depends on how much we support and help each other. We must build a society that lives in mutual guarantee over our differences, because “love your neighbor as yourself” (Lev. 19:18) is the great rule of the Torah. If we lived according to it, all people would feel a positive enlightenment emanating from the Jewish people, and thanks to it, the rest of humanity would also come closer to the realization of this rule.

If we implement this principle and unite with each other like members of a close-knit family, no one will be able to harm us. Thus, internal solidarity and cohesion are the true and lasting defenses against our enemies.
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