A “perfect storm” occurs when circumstances that normally operate independently from each other occur at the same time, with each heightening the other’s impact. Starting at sunset tonight, we are about to see the nexus of four circumstances that normally operate independent of each other, especially since two of those circumstances have never before occurred. Two of the four are symbolic events; and the remaining two are entirely real, with possibly cataclysmic outcomes.
I refer, of course, to the fact that Thanksgiving and Hanukkah overlap, an event that will not occur again for something between 600 and 70,000 years (depending who’s doing the calculations). This holiday nexus overlaps with two real-world occurrences, the first of their kind in America: Obamacare, which threatens to undermine America’s still-vaguely-capitalist economy, and Obama’s agreement to allow Iran, a totalitarian Islamist state with an apocalyptic religion and visions of world domination, to go ahead with its nuclear program. The real world events are deeply disturbing to those who love America and Israel (the only true democracy in the Middle East), but perhaps Someone is try to send us a sign insofar as they occur in the year of Thanksgivukkah.
Tying these four seemingly disparate strands together requires understanding fully what these strands are. I won’t bore you by repeating everything you know about Obamacare and the deal with Iran, since each can be summed up in one or two sentences. Hanukkah and Thanksgiving, however, deserve somewhat more detailed treatments.
Obamacare saw President Obama and his democrat minions use outright fraud to take over the American healthcare and insurance system in such a way as to throw most Americans off the insurance that 85% of them found satisfactory, and to dump them in an exchange that sees them lose their doctors and hospitals, all for significantly more money. It was manifestly meant to be a way-station to socialized medicine (complete with death panels), but the government’s ineptitude with regard to the exchanges meant that Obama and Co. tipped their hands as to the fraud before they were ready to do so.
Obama’s deal with Iran gives Iran permission to continue its uranium enrichment program to something just short of full weapons potential, and unlocks the money that the mullahs need to maintain their despotic hold over their country and that Iran needs to continue with its nuclear program. Obama did this after years of telling Israel not to strike at Iran’s weapons program when it was still possible for Israel to do so, using the fraudulent promise that he would protect Israel from Iran’s frequently expressed genocidal intent towards Israel. (And no, the doctrine of mutually assured destruction is not a deterrent for Iran. Iran subscribes to an apocalyptic form of Islam that differs significantly from the Christian view of the apocalypse: unlike Christians, who wait for the apocalypse, Iranian Shiites believe that it is their responsibility to bring it about.)
Put simply, we are looking at two possibly apocalyptic events, one that has the power to downgrade America irrevocably to the status of a poor, socialized nation, and the other that could witness Israel’s destruction and decades of turmoil and death in the Middle East. Knowing this can leave anyone feeling lost, hopeless, and abandoned. But I do believe that the concatenation of these events with both Hanukkah and Thanksgiving means something. That all of this occurred now might be a coincidence, or it could be part of something larger — a Divine plan, for those religiously inclined — from which we should draw hope.
For those who think of Hanukkah as a holiday that involves lighting candles, spinning dreidels, and giving gifts (the “Jewish Christmas”), let me take a few minutes to tell you about the miraculous military victory that Hanukkah commemorates, a victory that every Israeli must surely be thinking about today given Obama’s Munich-esque deal with Iran.
In 168 B.C.E., Greek soldiers in modern-day Syria (and isn’t that symbolic too?) seized the great Jewish Temple in Jerusalem and defiled it by dedicating it to Zeus. Jews passively accepted this desecration for fear of incurring Greek wrath. Human nature, though, is human nature, and you cannot appease a tyrant. Within one year, Antiochus, the Syrian-Greek emperor, declared that observing Jewish ritual was a capital crime. Instead, he said, all Jews must affirmatively worship the Greek gods.
As before, most Jews acquiesced, but they raged inside. The smoldering tinder of Jewish resistance burst into flame when Greek soldiers in the village of Modiin tried to force the Jews to bow to an idol and eat pork. Realizing that where the leader goes, the others will follow, a Greek officer focused his efforts on Mattathias, a High Priest. Mattathias refused to acquiesce to the Greek demands. In fear, another villager offered to violate Jewish law on Mattathias’ behalf. Mattathias, rather than being grateful, was outraged. He killed first the appeasing villager and then the Greek officer. Mattathias, his five sons, and a handful of villagers then killed the remaining Greeks.
Outlaws now in Greek-controlled Israel, Mattathias, his sons, and their followers hid in the m0untains and began a guerrilla campaign of resistance against the Greek occupiers. The fight came at a terrible cost. Mattathias and several of his sons died in battle, leaving only one of his sons, Judah Maccabee to carry the fight to its conclusion. As was the case with the American revolutionaries fighting their seemingly quixotic battle against the might of the British Empire (the most successful military in the world at that time), it seemed impossible to believe that the Maccabees (or Hasmoneans) could win — but they did, driving the Greeks from their lands and restoring the Temple to its rightful glory.
When the Maccabees re-claimed the Temple in Jerusalem, they knew it had been defiled by Greek religious practices, including the slaughter of swine on the altar. They believed that they could purify the Temple by burning the ritual oil in the Temple’s menorah for eight days and eight nights. The problem was that they had only enough oil left for one day and one night. Nevertheless, the triumphant Maccabees lit the menorah and a great miracle happened there (nes gadol haya sham): the menorah burned for eight days and eight nights. It is this miracle that the Jews celebrate when they light the menorah every night for the eight days of Hanukkah.
The Hanukkah story is a wonderful story of faith, commitment, and bravery. It is also a reminder that tyrannies, even those that appear to have unlimited power, are fundamentally unstable. A committed band of people can come together to topple them.
And as for Thanksgiving, that tale too, deserves to be retold, since Progressives in the past 40 years have watered it down to a story about noble Native Americans rescuing fanatically religious Pilgrims who, having broken bread with the indigenous people, returned the favor by slaughtering them. As Rush Limbaugh tells annually on his radio show and demonstrates in both See, I Told You So and in his best-selling children’s book, Rush Revere and the Brave Pilgrims: Time-Travel Adventures with Exceptional Americans, that story is bunk. The real story is much more interesting and lays the foundation for America’s robust development. Here is my précis of Rush’s factually accurate, extremely important telling of American history:
The Pilgrims set sail for American aboard the Mayflower on August 1, 1620. Their reason for leaving the world they knew and striking how for this unknown wilderness was religious freedom. While still aboard the ship, their leader, William Bradford, had them enter into a biblically inspired agreement that came to be known as “The Mayflower Compact.” It established just and equal laws for all members of the new community, irrespective of their religious beliefs.
When the Pilgrims landed on the northeast tip of what came to be America, Bradford said that they found themselves in “a cold, barren, desolate wilderness.” They were in an isolation that was anything but splendid, one without food or shelter. In that first long, cold winter, says Rush, half the Pilgrims – including Bradford’s own wife – died of either starvation, sickness or exposure.
In the spring, the native population came to the Pilgrims’ rescue, teaching them how to harvest the land’s plant and animal bounty, an act of great kindness and humanity, and one that deserves to be remembered. As Rush says, that is the beginning and the end of most American’s understanding of the Thanksgiving story. Chapter two in every child’s history book is “and then the Pilgrims eventually killed the Indians.” There is much, much more to the story, though.
When the Pilgrims had left England, they had entered into an agreement with their merchant-sponsors in London. That agreement called for the Pilgrims to pool all their resources — their land, their crops, their meat and furs — and to draw from those resources according to their need. Karl Marx would have recognized this: “From each according to his ability; to each according to his need.”
Things did not go well. Indeed, William Bradford, who was now the colony’s governor, realized that, just as the Pilgrim’s first winter proved deadly, so too would this experiment with communism. Bradford later summed up precisely what had happened with this first “commune”:
The experience that was had in this commone course and condition, tried sundrie years, and that amongst godly and sober men, may well evince the vanitie of that conceite of Platos and other ancients, applauded by some of later times; -that the taking away of propertie, and bringing in communitie into a comone wealth, would make them happy and florishing; as if they were wiser then God. For this comunitie (so farr as it was) was found to breed much confusion and discontent, and retard much imployment that would have been to their benefite and comforte. For the yong-men that were most able and fitte for labour and servise did repine that they should spend their time and streingth to worke for other mens wives and children, with out any recompence. The strong, or man of parts, had no more in devission of victails and cloaths, then he that was weake and not able to doe a quarter the other could; this was thought injuestice. The aged and graver men to be ranked and equalised in labours, and victails, cloaths, etc., with the meaner and yonger sorte, thought it some indignite and disrespect unto them. And for mens wives to be commanded to doe servise for other men, as dresing their meate, washing their cloaths, etc., they deemd it a kind of slaverie, neither could many husbands well brooke it. Upon the poynte all being to have alike, and all to doe alike, they thought them selves in the like condition, and ove as good as another; and so, if it did not cut of those relations that God hath set amongest men, yet it did at least much diminish and take of the mutuall respects that should be preserved amongst them. And would have bene worse if they had been men of another condition. Let pone objecte this is mens corruption, and nothing to the course it selfe. I answer, seeing all men have this corruption in them, God in his wisdome saw another course fiter for them.
Put in modern English, what Bradford said was this: The ancient writers loved the theory of a commune, assuming that the doctrine of “from each according to his ability and to each according to his need” would result in universal happiness. Put into practice, though, communism bred laziness, jealousy, and discontent. The most deleterious effect was seen on young men — the most important workforce in any agriculture society — who resented deeply having to expend their labor for other men’s families without any return on effort. Redistribution of wealth ultimately meant less labor in an agrarian society, with the inevitable and dangerous decrease in the food supply. People work cheerfully, industriously, and productively only if they know there is the possibility that outcome will correlate to effort.
Made wise by experience, Bradford abolished the commune and, instead, assigned to each family a plot of land for which it was solely responsible. The result was predictable. “This had very good success, for it made all hands industrious, so as much more corn was planted than otherwise would have been.” Or, as Rush said, “supply-side economics.”
Because the Pilgrims had a personal stake in their labor, they worked hard, and produced surplus crops that they traded with the Indians or sold to British merchants. Soon, this small band of wanderers in a far-off outpost of the nascent British Empire had created a profitable, growing, and quite attractive little society.
So, where are we now? We are witnessing two events unfold, both of which have the potential to wreak terrible destruction on healthy, functioning, open democracies. And we have those two events unfolding during the once-in-a-lifetime convergence of holidays that celebrate a military victory over tyranny and an economic victory over socialism. These holidays celebrate defining moments in history. They show that, no matter how dark things appear, people of passion, intelligence, and faith can “repair the world” (hebrew: tikkun olam). A great miracle happened there, in Jerusalem; a great miracle happened there, in the Plymouth colony; and we cannot reject the idea that great miracles can still happen, whether in the Middle East or in America.
We lose under only two circumstances: we are wiped off the face of the earth (something all tyrannies have tried against the Jews, but thankfully without success) or we give up (something that too many disaffected, disheartened conservatives keep threatening to do).
Call it coincidence or call it a sign from a higher power, but the fact remains that, as Israel and her friends in America watch Obama try to include America in the Axis of Evil, and as we Americans watch a concerted effort to socialize the American economy, destroying America’s fundamental character and greatness, tonight and tomorrow serve as powerful reminders that, with faith and courage, a small band can destroy a great tyranny and that the socialist experiment can be undone with a return to greatness.
To everyone, Jewish and non-Jewish alike, I wish you a very happy Hanukkah, as we take eight days to remember that miracles do happen and that tyrants are overthrown.
And to everyone, American and non-American alike, I wish you a very happy Thanksgiving, a day on which we count the myriad blessings in our lives, both big and small, and we remember that, while socialism may temporarily mute the striving, creative, dynamic, productive, energetic parts of human nature, it cannot destroy them.
I have to admit that having Obama for another four years in the White House, having Harry Reid serve as Majority Leader for another two to four years (at least) in the Senate, and having Israel poised on the brink of a major war with another Iranian proxy, doesn’t give me that warm, comfy feeling that I’d like for Thanksgiving.
Having said that, there is still so much for which I am thankful, ranging from the micro (my own life) to the macro (the world outside my home).
Starting small, I’m thankful for my family, including both family by blood and by marriage; for my friends in the “real” and the cyber worlds; for my health; for my dog who is a daily delight to me; for my lovely home; ; and for the delightful community in which I live. These people may have gotten the wrong end of the political stick, but they are still fine human beings. I wish for them the blessing of an open mind.
And going big, I’m thankful that America, although a bit wobbly now, is still the land of the free and the home of the brave. I’m thankful that Israel has an Iron Dome system and that she, unlike her enemies, believes that innocent lives are not cannon fodder. I’m thankful that we have the best military in the world, not just because it is well armed, but because it is well staffed, with courageous men and women who willing undergo the rigors of training and service to help defend America.
We know that eight years of President Obama will change this country, but I’m also thankful for a Constitution that may work to prevent the “fundamental transformation” of a country that has been a shining beacon for so long. I haven’t given up hope yet and the mere fact that all of you come here means that you haven’t either. We still have a lot for which to be thankful, and many reasons for hope.
I think it says something about the American character that the quintessential American holiday is one that sees us gathering with family and friends to give things for the many blessings in our lives. I know that I certainly have a lot to be thankful for. In my personal life, I’m blessed with a loving family, good friends (including all the wonderful friends I’ve met through my blog), a comfortable home, good health, more than enough food, and activities I enjoy.
On a larger scale, although I find the political scene depressing, good things are happening there too. Conservatives have been shaken from their complacency and are making changes. Andrew Brietbart and two 20 somethings have practically destroyed ACORN, a handful of hackers exposed the great sham of man-made global warming, the activists on the Nobel Prize Committee finally made people realize that the award is a joke, and our President and our Congress, who could have proceeded slowly and with great stealth, were so overcome by hubris that they may finally have overplayed the Leftist hand.
In the political world, we still have many, many travails facing us. Overplayed hand or not, the Democrats can inflict massive amounts of damage both at home and abroad. The fact remains, though, that we, as Americans, are finally understanding what’s happening. And just as normally complacent conservatives are on the move, I do believe that the even more complacent apolitical American middle will rise up and reassert those core values that still live in the American soul.
Happy Thanksgiving to all of you!
Tomorrow, I’ll be spending most of the day in transit, and it’s unclear to me at this point how much blogging I’ll be able to sneak in once I arrive at my ultimate destination. So, before I lose access to my computer, I wanted to put together a list of things that make me thankful.
I’m thankful that I have a loving family, even if we don’t always see eye to eye on all things. In an unstable world, a stable nuclear family is one of life’s great blessings.
I’m thankful that this same loving family, from youngest to oldest, enjoys good health. As to the oldest in my family (and we’re talking octogenarians), I am reasonably certain that I will be able to enjoy their presence in my life for some time to come.
I’m thankful for the endless bounty that America offers: food, shelter, reasonable safety from the extreme threats of the world, economic opportunity (even in down times), and unparalleled freedom. I never take for granted the sheer dumb luck that saw me being born in late 20th century America, and not in some other place, at some other time.
I’m thankful for this blog, which provides an endless outlet for my verbal and political energy.
I’m thankful for my blog readers, who have become a very important community to me, and whose friendship I cherish more than any one of them can imagine.
I’m thankful that I really like my in-laws, since I’ll be spending several days in their company. The fact that they’re well-informed and, as I am, neocons, means that I’ll have a lot of mental stimulation that should be reflected in my blog upon my return.
I’m thankful for Don Quixote’s friendship. His entry into my life, and the fact that we ended up being friends, was something I never anticipated, and I am perpetually grateful. I’m also grateful that his wife is a generous and wonderful soul who recognizes that ours is a true platonic friendship, and makes the friendship even stronger by being a cheerful, intelligent and interesting participant in our lunches whenever she is available.
I’m thankful for martial arts, which makes me feel strong and gives me a learning curve when so much else in my life has flat-lined. (I’ll never really figure out how to be “the perfect” mother, I know how to be a lawyer, and there’s only so good you can get at folding laundry.) Who knew I’d love tackling people and taking them down?
I’m thankful that, no matter how bitter this last election was (and it was very bitter), we are still looking forward to a peaceful handover of power in January 2009. Look back on world history and you will appreciate what an extraordinary accomplishment that his. I wish President Obama a safe and short presidency, that sees him forced to govern to the center, to the great disappointment of his more fervent admirers.
So, if you don’t hear from me again before Thursday — Happy Thanksgiving!