Tuesday, December 28, 2010

Carta de un español a los Reyes Magos

Hace un par de días logré soltar, por haberlo terminado, el atrayente y tenso libro que me había embebecido.

Escrito por un valiente, lúcido y culto extranjero para elucubrar sobre su país, lo leí con un año de retraso sobre su publicación en 2009.

Aunque las circunstancias que separan su país de España no son escasas, el fondo del fondo de lo que plantea es perfectamente aplicable a nuestro país.

Yo no me resisto a parafrasearlo:
Ya no vale seguir haciendo el avestruz para evitar las cuestiones dolorosas... 
Los españoles debemos preguntarnos qué queremos que haga de España algo único, diferente de otros países a los que admiramos. Debemos aprender a admitir lo que no nos gusta de nuestro propio país, sin rendirnos no obstante. 
Es hora de reinventar el españolismo, recrear el debate acerca de por qué los españoles necesitamos una España y preguntarnos qué estamos dispuestos a hacer para preservarla. 
No hay nada más ambicioso. Ni nada más bastará.

Blanqueo de Jamás

El 27 de septiembre, Mai Yaghi (AFP) empieza o sigue con el blanqueo del Jamás, desde "Gaza, Territorios palestinos", dice.  

Un blanqueo que suena a chiste, claro, al recordar los dos minutos que tardó el Jamás en quitarse de en medio a los del Fatah de la OLP y la ANP.

Además, solo un día antes, según noticia de Europa Press, el brazo armado del Jamás, las Brigadas Ezzedin al Qassam, instó a Israel a abandonar los territorios palestinos y lanzó una advertencia:
"Somos más fuertes que antes".
O el tal Mai es cómplice o bobo (o boba), pues señala que el Jamás 'mantiene una tregua de hecho' y dice que el Jamás es 'nacionalista e islamista', como si ambas características no fueran radicalmente antitéticas.

Debería leer la reciente encuesta publicada por Near East Consulting, de la que dió noticia Daniel Pipes, en la que a una muestra aleatoria de 900 palestinos mayores de 18 años de Jerusalén Este, Cisjordania y Caza se les preguntó cómo se identificaban a sí mismos:
  • 61% "ante todo como musulmanes"
  • 20% "ante todo como palestinos"
  • 15% "ante todo como seres humanos"
  • 3% "ante todo como árabes."
Pero veamos lo que dice y lo que vocean, nada nuevo, por cierto, los personajes a quienes cita, pues será bueno tenerlo en cuenta en el futuro:
"Un puñado de grupúsculos palestinos islamistas. acusan [al Jamás] de falta de firmeza ante el Estado israelí y de haber abandonado sus principios religiosos.
(...) Estos grupúsculos... "salafistas"... son de tendencia Al Qaeda. Según Abu al Bara al Masri, que se presenta como uno de sus jefes, estos grupos "yihadistas salafistas" son actualmente cinco en el territorio (Jund Ansar Ala, Jaich al-Islam, Tawhid wa Jihad, Jaich al Umma y Ansar al Sunna) y cuentan con varios centenares de miembros.
Abu Hamza al Maqdisi, un dirigente de Ansar al Sunna...: "No tenemos intenciones de declarar apóstata al Hamas (...) pero pensamos que la aplicación de la sharia es necesaria", insiste, reclamando por ejemplo la obligación del velo integral para las mujeres, la prohibición del tabaco y la edificación de un emirato islámico.
(...) La tensión alcanzó su paroxismo en agosto de 2009, cuando el Jund Ansar Alá proclamo un "emirato" islámico en una mezquita de Rafah (sur). Las fuerzas armadas de Hamás invadieron entonces la mezquita y reprimieron sangrientamente a los fundamentalistas dejando 24 muertos.
"Desde entonces, hemos sido procesados, detenidos; nuestras familias han sido amenazadas para convencernos de que nos rindamos", denuncia Abu al Masri. "Ellos detienen a los muyahidín (combatientes islámicos) y los torturan. No torturan tanto a los colaboradores de Israel como a los combatientes que disparan cohetes" contra el Estado israelí, acusa.
Un portavoz de Hamas, Taher al Nunu... : "nosotros respetamos a todos aquellos que trabajan conforme a la ley y los acuerdos palestinos".  
"Apoyamos a nuestros hermanos de la organización dirigida por el jeque Osama bin Laden", se contenta con responder Abu al Masri. Abu al Maqdisi reconoce algunos contactos informales: "ha habido contactos entre individuos de algunas organizaciones, pero eso no quiere decir que nuestras actitudes sean las mismas, o que coordinemos nuestra acción militar o nuestro financiamiento".

Tuesday, December 21, 2010

Islam en París...

... por si quedan despistados. Además, como ocurre en Francia no es políticamente incorrecto señalar, claro:

Sunday, December 12, 2010

Que peleen ellos... dice Siria

Los alauitas sirios llevan demasiado tiempo practicando el bizantinismo en la política de Oriente Medio como para dejarse arrastrar por los iraníes.

Ellos lo tienen claro: apoyar la pelea vicaria de otros, sean guerrilleros del Jizbolá o de Jamás u otros, pues muy bien. Pero volver a la guerra abierta con Israel, y encima ¡en defensa de Irán!... ¿está usted loco?

Al menos esa es la situación que refleja un cable wikileado de la embajada useña en Damasco del 22 de oct de 2009 (el Jpost dice, por error, que es del día 20).

No obstante, de ese cable lo que a mí me ha interesado más, frente a lo destacado por otros (además del Jpost citado, Michael J. Totten destaca "The resistance bloc's weak point), ha sido el siguiente pasaje:
“We expect to wake up one morning soon and learn the Israeli strike took place. Then we expect an Iranian response. At that point, we, Turkey, and Qatar will spring into action to begin moderating a ceasefire and then a longer-term solution involving both countries’ nuclear programs. That’s the best scenario. All the others are bad for us and the region,..."
Una vez más se aprecia la complejidad diplomática del Oriente Medio... y como todos buscan siempre su objetivo. Además, resulta claro que, según los sirios, los americanos verían con buenos ojos una solución "involving both countries’ nuclear programs." Y los sirios vienen hablando mucho últimamente con los americanos.

Dice el cable (aunque antes he puesto el enlace, lo reproduzco por la facilidad con que se caen los enlaces y cambia el host):


Reference IDCreatedReleasedClassificationOrigin
09DAMASCUS8802009-12-22 03:032010-12-07 21:09SECRET//NOFORNEmbassy Damascus

VZCZCXRO2360
OO RUEHROV
DE RUEHDM #0880/01 3560340
ZNY SSSSS ZZH
O 220340Z DEC 09
FM AMEMBASSY DAMASCUS
TO RUEHC/SECSTATE WASHDC IMMEDIATE 7147
INFO RUEHXK/ARAB ISRAELI COLLECTIVE PRIORITY
RUEHAK/AMEMBASSY ANKARA PRIORITY 5891
RUEHRL/AMEMBASSY BERLIN PRIORITY 0233
RUEHLO/AMEMBASSY LONDON PRIORITY 0829
RUEHFR/AMEMBASSY PARIS PRIORITY 0783
RUEHRO/AMEMBASSY ROME PRIORITY 0999
RUEHSM/AMEMBASSY STOCKHOLM PRIORITY 0145
RUEHDE/AMCONSUL DUBAI PRIORITY 0261
RUEHFT/AMCONSUL FRANKFURT PRIORITY 2473
RUEHIT/AMCONSUL ISTANBUL PRIORITY 0438
RUEKJCS/CJCS WASHDC PRIORITY
RHMFISS/CDR USCENTCOM MACDILL AFB FL PRIORITY
RUEKJCS/SECDEF WASHDC PRIORITY
RUEKJCS/JOINT STAFF WASHDC PRIORITY
RHMFISS/HQ USCENTCOM MACDILL AFB FL PRIORITY
RHEHNSC/NSC WASHDC PRIORITY
RUCNDT/USMISSION USUN NEW YORK PRIORITY 0773

"""Tuesday, 22 December 2009, 03:40
S E C R E T SECTION 01 OF 04 DAMASCUS 000880 
NOFORN 
SIPDIS 
DEPARTMENT FOR NEA/FO, NEA/ELA, NEA/I 
NSC FOR SHAPIRO/MCDERMOTT 
PARIS FOR NOBLES 
LONDON FOR LORD 
EO 12958 DECL: 12/20/2029 
TAGS PREL, IR, LE, IZ, TU, SY 
SUBJECT: SYRIAN-IRANIAN SHOW OF SOLIDARITY MASKS TENSIONS 
OVER IRAQ, YEMEN, AND WAR WITH ISRAEL
DAMASCUS 00000880 001.2 OF 004
Classified By: CDA Chuck Hunter for reasons 1.4 b and d.
1. (S/NF) The successive visits of three high-level Iranian officials to Damascus in early December appear at first glance to reaffirm strong Iranian-Syrian security ties and other forms of bilateral cooperation, but they may, in fact, mask deepening rifts over Iraq, Yemen, and the possibility of war with Israel. Syrian observers suggest the a shifting balance of power between Iran and Syria. The Iranian government, challenged domestically by anti-regime protests and abroad by building pressure over its nuclear program, has sought Syria’s help just when Syria has begun to enjoy other strategic options, such as its relations with Turkey and Saudi Arabia. Asad’s government proved willing to host the visits, sign a defense MOU, and allow Hamas Politburo Chief Khaled Meshaal to visit Tehran, all the while continuing close cooperation with Iranian security services and Hizballah operatives. But Asad reportedly resisted Iranian arguments for closer bilateral coordination in Iraq and Yemen and flatly rejected being drawn into a war between Iran and Israel. End Summary.
----------------------------------------- 
Reaffirmation of Staunch Syrian-Iran Ties
----------------------------------------- 
2. (C) On the surface, the early-December visits of three Iranian officials -- National Security Advisor Saeed Jalili on December 3, Vice President and head of the Environmental Department Mahammed-Javad Mahamadzideh on December 5-6, and Minister of Defense Ahmad Ali Vahidi on December 8-11 -- represented a concerted reaffirmation by both countries of their strong security ties and their commitment to expanded relations. Set against a backdrop of rising international pressure on Iran over its nuclear program and an exchange of threats between Israel and Iran, the visits signaled continuing cooperation in confronting Israeli policies. Asad publicly praised Iran’s support for resistance against Israeli occupation after his December 3 meeting with Jalili. According to the Syrian press, Jalili also met with Palestinian leaders based in Syria, including Hamas Politburo Chief Khaled Meshaal, whom he invited to visit Tehran the following week. Though less focused on security issues, the visit of VP Mahammadzideh affirmed both countries’ commitment to expanding economic cooperation and working together on responding to climate change. On December 11, Vahidi and his Syrian counterpart, Ali Habib, expressed a desire for a deepening of defense and military ties, formalized in a memorandum of understanding calling for “efforts aimed at the establishment of a comprehensive regional security pact,” and establishing recurrent meetings of the Joint Defense Cooperation Committee.
3. (S/NF) The public showcasing of these three visits contrasted with the secrecy with which Iranian Revolutionary Guard Commander/al-Quds Force Ghassem Soleimani conducted his. Reportedly accompanying Jalili, Soleimani returned to Damascus after a long absence, perhaps a reflection of lingering tensions between Iran and Syria that erupted after the February 2008 assassination of Hizballah military strategist Imad Mugniyah in the Syrian capital.  XXXXXXXXXXXX spoke very reluctantly about Soleimani’s presence in Damascus, saying only that “he was here,” and “when he visits, it’s usually significant.” XXXXXXXXXXXX reported seeing Jalili and Soleimani at a XXXXXXXXXXXX meeting with Syrian officials that included FM Muallim, as well as unspecified members of Hizballah. “Soleimani represents the business end of the resistance,” commented XXXXXXXXXXXX, also reluctant to discuss the sensitive issue of Iranian-Syrian-Hizballah military cooperation.
4. (S/NF) Taken collectively, the Iranian visits over eight days were meant to dispel doubts that Syria would or could abandon its ties to Iran, according to XXXXXXXXXXXX The visits allowed the Syrian government to project an image of strength at a time when Israel was rejecting Syria’s demand for a commitment to withdraw to the June 4 lines and a return to Turkish-facilitated proximity talks prior to moving to direct peace negotiations. In a joint press conference with Jalili, FM Muallim supported Iran’s right to enrich uranium and to use nuclear energy for peaceful purposes. Moreover, the Iranian visits coincided with the introduction of a law in the Knesset to require a national referendum on any peace treaty. “Iran provides us diplomatic cover as well as the military might to back up our demands for peace,” argued XXXXXXXXXXXX. “In return, we’re providing Iran support when the West is pressuring Iran on its nuclear program,” he said.
---------------------------------- 
But Did Iran Wear Out Its Welcome?
---------------------------------- 
5. (S/NF) Whatever Syrian rationale there may be for showcasing military ties to Iran, many Syrian observers are emphasizing the shifting balance of power in their bilateral relationship. According to XXXXXXXXXXXX Iran, not Syria, sought the visits as a sign of Syrian reassurance. “Be assured,” commented XXXXXXXXXXXX “they needed these visits far more than we did.” Summing up a view heard repeatedly around Damascus, “things in our relations with Iran are starting to return to normal” after a long period of Syrian dependence, XXXXXXXXXXXX asserted. He added, “U.S. isolation and the invasion of Iraq made it necessary to adopt such extreme measures. But now, things are moving back to equilibrium.”
6. (S/NF) By the time of Vahidi’s visit, some Syrian officials were quietly grousing that the Iranians were “too needy.” The Syrian government wanted to extend support to a loyal Iranian ally, according to XXXXXXXXXXXX, but the dramatic display of multiple Iranian visits in a short period of time “was Iran’s doing.” The Syrian government, said XXXXXXXXXXXX, perceived a note of panic in the Iranian requests and some were saying Syria’s renewed relations with Saudi Arabia, its deepening ties to Turkey, and even Washington’s desire to re-engage Syria had made Iran “jealous.”
7. (S/NF) While the Syrian government responded positively to Iranian requests for public statements of support on the nuclear issue and against Israel, it remained silent after the Iranian Minister of Defense’s arrival statement denounced Iraq, Saudi Arabia, Israel and the United States. By the time Vahidi arrived on December 8, press contacts noted, the Syrian government’s attitude had shifted to “let’s get this over with,” according to XXXXXXXXXXXX. Indeed, at the same time Vahidi was parading his 20-car motorcade around Damascus, several other visits were occurring, including one by the Turkish military commandant and President Sarkozy’s Middle East advisors, Nicolas Gallet and Jean-David Levitte. Most of Presidential Media Advisor Bouthaina Shaaban’s December 10 press conference was dedicated not to Syrian-Iranian relations, but to Syria’s ties to other countries, according to press contactsXXXXXXXXXXXX.
DAMASCUS 00000880 003.2 OF 004
---------------- 
Signs of Discord
---------------- 
8. (S/NF) Going beyond atmospherics XXXXXXXXXXXX reported several disagreements between Jalili’s delegation and their Syrian counterparts. On Iraq, Jalili reportedly proposed a “joining of Syrian and Iranian efforts” to influence the upcoming Iraqi elections. “They (the Iranians) basically asked us to focus on co-opting Shia politicians and to drop our support for the Sunnis and former Baathists,” arguing that the center of gravity in Iraq lies with the Shia. On this issue XXXXXXXXXXXX reported, Syrian officials expressed great reluctance and continued to insist on the reintegration of former Iraqi Baathists into the political system. Some Syrian officials XXXXXXXXXXXX agreed that Syria needed to extend the range of its political connections in the Iraqi Shia community, said XXXXXXXXXXXX. But Iran’s vision for Iraq was “a Shia-dominated state made of up of mini-states,” an outcome the Syrian government opposed, he said. The SARG continues to desire a stronger centralized power base in Baghdad.
9. (S/NF) On Yemen, Vahidi’s public remarks rebuking Saudi Arabia for interfering in its neighbor’s affairs drew sharp criticism from Syrian officials during the Iranian Defense Minister’s meetings XXXXXXXXXXXX Vahidi was clearly trying to drive a wedge between Damascus and Riyadh, but “it didn’t work,” he said. Asad stopped short of publicly contradicting the Iranian official during his visit, but he reassured Saudi King Abdullah’s son Abdul Azziz, in Syria to pay personal condolences after the death of President Asad’s brother Majd, that Syria fully supported Saudi Arabia’s efforts to defeat the Huthi separatists. “There weren’t any newspaper reports of Iranian ministers here (paying condolences),” noted XXXXXXXXXXXX.
10. (S/NF) More significantly, Syria reportedly resisted Iranian entreaties to commit to joining Iran if fighting broke out between Iran and Israel or Hizballah and Israel. XXXXXXXXXXXX said Iranian officials were in Syria “to round up allies” in anticipation of an Israeli military strike. “It (an Israeli strike on Iran) is not a matter of if, but when,” XXXXXXXXXXXX said, reporting what Syrian officials had heard from their Iranian counterparts. The Syrian response, he continued, was to tell the Iranians not to look to Syria, Hizballah or Hamas to “fight this battle.” “We told them Iran is strong enough on its own to develop a nuclear program and to fight Israel,” he said, adding, “we’re too weak.” The Iranians know Syria has condemned Israeli threats and would denounce Israeli military operations against Iran. “But they were displeased with Asad’s response. They needed to hear the truth,” XXXXXXXXXXXX said.
11. (S/NF) Asked what advice Syria was giving Iran, XXXXXXXXXXXX replied that Syria, along with Turkey and Qatar, was preparing for an Israeli-Iranian military exchange in the near future. “Military officials tell me they have noticed Israeli drones snooping around our sites,” he explained, noting some Syrian officials saw Israeli reconnaissance as an indication that Israel might seek to disable anti-air radar stations as part of a plan to fly bombers over Syrian territory en route to Iran. “We expect to wake up one morning soon and learn the Israeli strike took place. Then we expect an Iranian response. At that point, we, Turkey, and Qatar will spring into action to begin moderating a ceasefire and then a longer-term solution involving both countries’ nuclear programs. That’s the best scenario. All the others are bad for us and the region,” summed up XXXXXXXXXXXX. “We would hope the U.S. would recognize our diplomatic efforts to resolve a regional crisis and give us some credit for playing a positive role.”
------------------ 
Comment: So What?
------------------ 
12. (S/NF) Many Syrian and some diplomatic observers believe Syria is in the process of re-calibrating its relations with Iran and is seeking to avoid choices that would constrain the country’s flexibility as it faces an uncertain regional setting. Does, however, Syria’s instinct for self-survival and desire for less dependence on Iran represent anything other than a shift of emphasis as long as Damascus insists on maintaining its military relations with Iran, Hizballah, and Hamas? Some analysts here argue that Syria’s improved relations with Turkey, France, and Saudi Arabia afford Damascus a greater range of choices in dealing with the West, the Arab world, Israel, and Iran. This school asserts that better ties with the U.S. would further increase Syria’s range of options and its potential to move farther away from Iran. Even if Damascus and Tehran maintained some semblance of their political-military relationship, the extent of their ties would be constrained by Syria’s competing equities in deepening relations with others, including the U.S. Others argue that a wider range of options would only perpetuate Syria’s decision-averse orientation; if the Iranians can’t pin down Syria on matters of war and peace, then what chance would the United States have? Syria could pocket openings offered by Washington and simply use our gestures to play rivals off one another.
13. (S/NF) At the end of the day, it may be impossible to assess Syria’s intentions with any confidence until the regional context becomes clearer. In the meantime, the U.S. should take a modicum of quiet satisfaction that Syria is showing signs of wanting to moderate Iran’s influence in its affairs, even though expecting the relationship to end altogether remains unrealistic. If Syria’s improved relations with France, Saudi Arabia and Turkey can initiate cracks in the Syrian-Iranian axis, then perhaps discrete U.S.-Syrian cooperation could add further stress to these fault lines. A willingness to offer concrete deliverables as evidence of a U.S. desire for improved relations would force Syrian officials to calculate how far they would go in response, providing us with a more accurate measure of their intentions. At a minimum, increased Washington interest in Syria would increase Tehran’s anxiety level and perhaps compound Syrian-Iranian tensions, at a time when Syrian officials themselves may be unsure how they will react to unfolding events.
HUNTER

Friday, December 10, 2010

Dan Diker on Israel’s Return to Security-Based Diplomacy

"Israel’s previous policy of making concessions first and trying to enforce its vital security requirements second has raised international expectations that Israel will continue to offer an intransigent Palestinian leadership greater concessions. Throughout this period, Israel’s unprecedented concessions were rejected by the Palestinians but simultaneously pocketed, so as to form the basis for the next round of negotiations." [read more]

China reúne 19 aliados para boicotear el Nobel

Creo que será interesante guardar para futuras referencias los 19 países que apoyan a China en su boicot al Nobel. Según LD son:
Rusia, Kazajistán, Colombia, Túnez, Arabia Saudí, Pakistán, Serbia, Irak, Irán, Vietnam, Afganistán, Venezuela, Filipinas, Egipto, Sudán, Ucrania, Cuba y Marruecos

Wednesday, December 08, 2010

Necesidades de seguridad en Judea y Samaria

A view of Tel Aviv from the West Bank

David Hornik me apunta al estupendo resumen de Jonathan Rosenblum sobre las necesidades de seguridad en Judea y Samaria, en lo fundamental basado en estos extraordinarios informes sobre las Necesidades de Seguridad Críticas de Israel para una Paz Viable. Todo en inglés.

En el resumen ejecutivo de los informes de DefensibleBorders.org, el Lt.Gen. (ret.) Moshe Yaalon destaca algo obvio:
"Pero si el proceso de paz no tiene arraigo en las bases de la sociedad carece de sentido y es inútil. Mientras en Ramala no deje de enseñarse a los niños de tres años a idealizar a los 'mártires' que se hacen explotar como bombas en su yihad contra israelíes y judíos solo habrá 'proceso de paz' en la imaginación de quienes quieran auto-engañarse."
Especialmente, se puede añadir, cuando esa sociedad vive un indiscutido auge del islamismo radical, en una curiosa mezcla de islamismo chií, de origen persa, representado por el Jizbolá, y de salafismo suní, en este caso de origen egipcio, representado por el Jamás, rama palestina de la poderosísima Hermandad de Musulmanes, en mi opinión la organización islámica y árabe con las estrategias y doctrinas social y política mejor diseñadas para el triunfo a largo plazo.

Islamismo que ni intenta encubrir su voluntad de acabar con judíos, cristianos y comunistas 'matándolos a todos, sin que quede ni uno."

Eso de sumar a los comunistas [quiere decir materialistas de izquierdas e increyentes de toda laya] tiene un estricto y coherente sentido desde la perspectiva religiosa islámica, pues el mismo es absolutamente incompatible con el Islam, pero no deja de provocarme cierta sonrisa sardónica cuando pienso en todos esos rojos que desde los '60 usan la causa palestina como uno de sus fundamentales banderines de enganche y de conflicto con sus adversarios políticos.

La Paz con Jamás es... imposible

Al igual que otros miles de sermones en el mundo entero, la oración difundida hace cinco días en la televisión Al Aksa de Jamás en Gaza deja claro las oportunidades de paz que realmente tenemos delante:
Oh Dios, nuestro Señor, elimina a Tus enemigos,
enemigos de la religión [el Islam]
en cualquier lugar.
Alá, golpea a los judíos y a sus simpatizantes,
a los cristianos y a quienes les apoyan,
a los comunistas y sus afiliados,
Alá, cuéntalos y mátalos, hasta el último de ellos, sin dejar ni uno."
No olvidad, como recuerda Michael J. Totten, que Jamás es hoy un gobierno, el Gobierno de Gaza, con sus propias fuerzas armadas, y atiborrado de recursos y reconocimiento de otros gobiernos, entre ellos el de España y el de la Unión Europea.

Tampoco olvidéis que Jamás es una rama de la Hermandad de Musulmanes, con diferencia el movimiento islámico más moderno e importante, a la que está vinculada públicamente según el artículo 2º de sus propios Estatutos, y que uno de los más importantes personajes teóricos de La Hermandad, gran predicador en al-Jazeera, es el Jeque Yusuf al-Qaradawi, que no se reprime de airear cosas así, y  mucho más, en sus sermones televisados:
"I address my first message to the aggressor Jews, those arrogant plunderers, who act arrogantly toward the servants of Allah in the land of Allah.I address my first message to the aggressor Jews, those arrogant plunderers, who act arrogantly toward the servants of Allah in the land of Allah.
...We wait for the revenge of Allah to descend upon them, and, Allah willing, it will be by our own hands: "Fight them, Allah will torment them by your hands, and bring them to disgrace, and will assist you against them, and will heal the hearts of the believers, and you will still the anger of your hearts." This is my message to the treacherous Jews, who have never adhered to what is right, or been true to their promises, who violate each time the promises them make to you.
...Oh Allah, take your enemies, the enemies of Islam. Oh Allah, take the Jews, the treacherous aggressors. Oh Allah, take this profligate, cunning, arrogant band of people. Oh Allah, they have spread much tyranny and corruption in the land. Pour Your wrath upon them, oh our God. Lie in wait for them. Oh Allah, You annihilated the people of Thamoud at the hand of a tyrant, and You annihilated the people of 'Aad with a fierce, icy gale. Oh Allah, You annihilated the people Thamoud at the hand of a tyrant, You annihilated the people of 'Aad with a fierce, icy gale, and You destroyed the Pharaoh and his soldiers – oh Allah, take this oppressive, tyrannical band of people. Oh Allah, take this oppressive, Jewish, Zionist band of people. Oh Allah, do not spare a single one of them. Oh Allah, count their numbers, and kill them, down to the very last one."
La foto de arriba la publica David Hornik en un post en Frontepagemag el 15 de diciembre de 2009; el comienzo de ese post la pone en contexto:
“Hermanos y Hermanas, no nos basta con Gaza. Jamás quiere toda Palestina.”

Eso dijo el lunes el Primer Ministro de Jamás, Ismail Haniyeh, al dirigirse a los manifestantes de la ciudad de Gaza para conmemorar el 22º aniversario de la fundación de Jamás como la rama paslestina de los Hermanos Musulmanes.
PD Para los españoles, os pongo abajo la imagen que aparece a la derecha en el banner superior de la web (el sitio más importante) de al-Jazeera en inglés el 13 de enero para anunciar sus reportajes y análisis sobre el tema. Por algo, los habituales medios occidentales ven ahora con buenos ojos a al-Jazeera, que Dios los cría y ellos se juntan, todos reunidos.

Wednesday, December 01, 2010

Acabáramos: Israel detrás de los wikileaks

Seguro que ya lo habías imaginado. No podía ser de otra manera.

Un representante del gobernante AKP turco sugiere que Israel está detrás de las filtraciones que wikileaks va soltando:
"Israel puede haber ingeniado la filtración de cientos de miles documentos oficiales en WikiLeaks..."
El reportaje añade que:
"[a]utoridades de alto rango del gobierno [turco] creen que los cablegramas filtrados a través de wikileaks fueron elegidos como parte de un plan más amplio para arrinconar a Turquía tanto en términos de política internacional como doméstica."
Como apostilla Martin Kramer: acabáramos.

Wikileaks makes a lot of Peace in the ME - Idiots on Top of the World

Los tipos de Mere Rethoric son buenos. No se puede describir mejor que con el diálogo de besugos del video (para que el diálogo sea de besugos basta con que uno sea un besugo o, claro, se empeñe en serlo con convicción ideológica o religiosa o económica o... el artículo enlazado antes ofrece algunas pistas más):

Y ya puestos, cada día me parece más repugnante el Assange ese (PD Su perfil en el NYT por John Burns), el de wikileaks, al margen del mayor o menor interés de los cables filtrados.

Su pretenciosidad es degelace hasta decir basta, como ves en su web personal, a la que llama IQ, sin cortarse, oyes tú, para qué, y en la que él, el del coeficiente intelectual, es siempre me, me, me, como los niños: yo, yo, yo... y como dirección de email, pone una de Harvard alumni. El tipo es repugnante, sin más.

De paso, el daño que pueda causar al susodicho le hace plín, como si el mundo sale ardiendo, según ejemplifica Totten:
"Lebanese Prime Minister Saad Hariri said, “Iraq was unnecessary. Iran is necessary.” Yemen’s president Ali Abdullah Saleh said he doesn’t care if smugglers import whiskey as long as it’s good whiskey. The Palestinian Authority was told in advance that Israel was going to launch Operation Cast Lead in Gaza—and the Palestinian Authority did not warn Hamas.
These are just three of the God-only-knows-how-many things the world is learning from Wikileaks’ latest batch.
It’s clear that the Web site’s founder Julian Assange wants to cause problems for the United States, but he may end up causing far more serious problems for others. For instance, will Hezbollah be more or less likely to carry out its threat of a coup d’etat in Lebanon now that it has actual evidence that Prime Minister Hariri favors regime-change in Iran?
Assange doesn’t care. He’s a man who likes to watch the world burn and said as much on his blog:
  • ´[C]ast blessings on the profits and prophets of truth, on the liberators and martyrs of truth, on the Voltaires, Galileos, and Principias of truth, on the Gutenburgs, Marconis and Internets of truth, on those serial killers of delusion, those brutal, driven and obsessed miners of reality, smashing, smashing, smashing every rotten edifice until all is ruins and the seeds of the new.'"

Tuesday, November 30, 2010

Unwillingly, Leo returned Susan to us

Sweet Sue exiled herself to Bklyn for ten days with good motive: catch up with handsome Leo, now speaking like crazy, even if no one can understand him yet, to his frustration, except Grandma Noo, so loves her to pieces.

She also had Thanksgiving with the Noonan bunch, including the Garcias, the Rothrocks, the Hoddinotts and the Ryans... Andreozzis were in Florida. She wasn't there to celebrate Thanksgiving for many years, so she was very happy... to be there, not to count the years that have gone under the bridge since last time.

Jessica was the hostess and provided great help to Joy's cooking in her magnificent kitchen: the turkey was fabulous, Susan says. Jack provided an apple-crumble pie I would have loved not to miss.

They all had a good time, sauf the turkey, of course: do you know why the bird turkey is named after the country saddling Europe and Asia? (here is the story)

Susan arrived back this morning, while Daniel reports Leo didn't have the best of nights, already missing Grandma's full and dedicated attention... to him, King Leo.

Now, survivors Willy, Sadie and Paco will enjoy again Susan's charming and loving manners and company... and walks, and food, and singing, and creativity and authoritative knowledge and, all those wonderful things she so gallantly wears.

She brought presents to the City and now brought us some other gifts. She also brought me a couple of heavy books (no room in the suitcase, she complained... on her way over she took a 5 kg of extra virgen olive oil for little Daniel, but a couple of paperbacks are too heavy...moms!).

Let me not be unpolite and thank her effort publicly appreciating the happiness she brought me.

The heavy books now in my Library are:

From the book:
"In the late afternoon of 9 August 2006, the unit received word that the operation into el-Khiam and Marjayoun was on. We would be commencing movement at six p.m. The company was positioned on a field next to an avocado grove, on lands belonging to a border kibbutz. We had been waiting there for three days. Twice, the entry into Lebanon had been postponed. We’d spent the days checking our equipment, eating sandwiches and smoking cigarettes. Waiting. The routine of tense expectation and prolonged inactivity was one you got used to."
Michael J. Totten praised the book here; previously, he had published a lengthy interview with the author here.

Sayyid Qutb and the Origins of Radical Islamism, de John Calvert (2010).

About his book, the author says:
"My book is a biography of Sayyid Qutb (1906-1966), the influential Egyptian ideologue of Islamic revolution. No other Islamist thinker, with the possible exception of the South Asian Abu l-A‘la Mawdudi (1903-1979), exerted a comparable influence on Islamic activism, both in his own day and in the generations that followed.
My book traces the development of Qutb’s worldview from his village childhood up to his execution at the hands of Egypt’s ‘Abd al-Nasser regime. I pay attention to the gamut of influences—cultural, political, social and economic—that shaped his thoughts on the proper role of Islam in the state and society, and in the end propelled him in the direction of radicalism. The book attempts to understand the evolution of Qutb’s ideology in the myriad details of his life. It is a study of an individual and of his times; of objective circumstance and subjective experience, and of how each influenced the other.
But the book also has a critical purpose. In the wake of the 9/11 terrorist attacks, many scholars and journalists looked to Sayyid Qutb as a progenitor of Bin Laden’s and Ayman al-Zawahiri’s global jihad. Such an equation is not entirely correct. Although, like al-Qaeda, Qutb preached a total, uncompromising struggle of Islam against its conceptual opposite, Western secular civilization, he was not an advocate of indiscriminate violence.
Qutb would have condemned the violent actions perpetrated by the Egyptian jihadis of the 1970s and 1980s and by al-Qaeda and its regional affiliates today. He would not have understood al-Qaeda’s desire to attack a Western power, such as the United States. In Qutb’s mind, the jihad targeting “iniquitous” Muslim regimes was always paramount.
Ultimately, I want readers to understand objectively how and why this important Islamist thinker repackaged the rich resources of the Islamic heritage for purposes linked to social and political transformation. I aim to provide readers with a highly contextualized study that will allow them better to comprehend contemporary Islamist movements."

Saving Israel. How the Jewish People Can Win a War That May Never End, de Daniel Gordis (2009), Senior Vice President of the Shalem Center, where he is also a senior fellow.

Winner of the 2009 National Jewish Book Award.
"In Saving Israel, Daniel Gordis offers a new defense of the Jewish state, asking first whyIsrael is necessary, and then discussing what Israel has to do in order to survive its enemies.
Gordis begins with a novel discussion of Israel’s purpose, reflecting on the overlooked ways in which Israel has changed the existential condition of Jews everywhere. In the process, he grapples with controversial questions about Israel, Israeli Arabs, Muslims, and the International community that many Israelis and American Jews are loath to confront.
His suggestions for what Israel must do to survive, and more importantly, for how it must think if it is to have a future, are sure to arouse debate and even controversy. For Gordis’s book is a passionate reminder of Israel’s purpose, a celebration of what Israel has already accomplished, a renewal of faith in the cause, and a bold guide for carrying on the struggle. Saving Israel is a full-throated call to arms. Never has the case for defending the existence of Israel been made with such confidence, passion, and clarity."


Michael J. Totten praises the author and the book and publishes a lengthy interview with the author here. About the author and the book he says (you should read the whole interview, is woorth it):
"Michael Young, opinion page editor at Beirut’s Daily Star newspaper and contributing editor at Reason magazine in the US, is one of the finest analysts of the modern Middle East working in English. He was born in Washington D.C. to a Lebanese mother and American father, and his mother took him to Beirut when he was still a child after his father died. He has lived there for most of his life ever since, even when the country came apart at the seams during the civil war between 1975 and 1990.
He has seen much more of the place than I have, of course, and he understands it and can explain it better than just about anyone. He also understands the region in general better than most because Lebanon is by far the best place to observe and study the Middle East. It’s the most liberal and open of the Arabic-speaking countries, and all the major players have interests and roles there. The Syrians are there, the Iranians are there, and the Saudis are there. Sometimes even the Israelis are there. Hundreds of thousands of Palestinian refugees live in Lebanon, France administered it for decades after acquiring it from the Ottoman Empire, and American troops have been sent there as peacekeepers twice.
Michael has wanted to write a book about his country for years, and he finally did it when the chronology of events after 2005 took on the shape of a story with a beginning, middle, and end. His book is called The Ghosts of Martyrs Square, and he and I recently discussed it and many of the issues it raises over the phone"
Además, el otro día, un compañero de batallas perdidas, Jose Luis, me regalo otro libro magnífico:

Escolios a un texto implícito, de Nicolás Gómez Dávila (1913-1994), recientemente publicado por Atalanta.


Cuando hace unas semanas me lo prometió en Laguna, con ocasión del pavo, estaba entusiasmado con el libro.


Tiene la indudable ventaja de la brevedad que ofrecen los aforismos, brevetes y escolios que componen el libro.


Y haya tantos que seguro que encuentro montones que me harán disfrutar.


No sé si hay soflamas, pero los críticos del libro que he leído citan a menudo el pensamiento 'contracorriente' del autor. Me encantará.

Sunday, November 28, 2010

Tomb of the Patriarchs and Tomb of Rachel

The United Nations has once again reared its anti-semitic head.

The Executive Board of UNESCO has declared (see Decission below the flag) two of Judaism's holiest sites (Tomb of the Patriarchs and Tomb of Rachel) to be mosques and demand that Israel remove the sites from its National Heritage list.

In an effort to erase Jewish history and supersede Jewish religious sites with Islamic institutions, Muslims have intentionally built mosques upon numerous synagogues and Jewish holy sites.

Prime Minister Benjamin Netanyahu’s office decried the ludicrous nature of the UNESCO decision:
“The attempt to detach the Nation of Israel from its heritage is absurd. If the nearly 4,000-year-old burial sites of the Patriarchs and Matriarchs of the Jewish Nation – Abraham, Isaac, Jacob, Sarah, Rebecca, Rachel and Leah –are not part of its culture and tradition, then what is a national cultural site?”
In cooperating with efforts to erase Jewish historical ties to Israel, UNESCO is aiding and abetting those who hope to and obfuscate Israel’s Jewish past and undermine Israel’s Jewish future.

Please take this seriously and sign the petition below, even if you do not like these mass emails.


Please, tell about this petition to as many people as you can. Let our voices be heard.
UNESCO 185 EX/Decision 15
(page 16 of the linked doc)
Source: UNESCO

Implementation of 184 EX/Decision 37 [page 45 of the linked doc] on “the two Palestinian sites of al-Haaram al-Ibrahīmī/Tomb of the Patriarchs in al-Khalīl/Hebron and the Bilāl bin Rabāh Mosque/Rachel’s Tomb in Bethlehem” (185 EX/15 [resumen]; 185 EX/52 Rev. [propuesta de resolución de la directora])

N.B. After considering this item and following a vote taken by roll-call , with 44 votes in favour, 1 vote against and 12 abstentions, the United States of America having voted against, the Programme and External Relations Commission recommended that the Executive Board adopt the following draft decision:

The Executive Board,
  1. Recalling 184 EX/Decision 37 [page 45 of the linked doc], and having examined document 185 EX/15,
  2. Also recalling resolutions and decisions of UNESCO on the protection of the cultural heritage in the occupied Arab territories, as well as the provisions of the four Geneva Conventions (1949), the Hague Convention for the Protection of Cultural Property in the Event of Armed Conflict (1954) and the related Protocols and the Convention for the Protection of the World Cultural and Natural Heritage (1972),
  3. Further recalling the Convention on the Means of Prohibiting and Preventing the Illicit Import, Export and Transfer of Ownership of Cultural Property (1970),
  4. Affirming that nothing in the present decision, which aims at the safeguarding of the cultural heritage located in the occupied Arab territories, shall in any way affect the relevant United Nations resolutions and decisions, in particular the relevant Security Council resolutions,
  5. Sharing the concern expressed by the Director-General regarding the announcement made by the Israeli authorities that two sites, namely al-Haaram al-Ibrahīmī/Tomb of the Patriarchs in the city of al-Khalīl/Hebron and the Mosque of Bilāl bin Rabāh (Tomb of Rachel), in Bethlehem, both located in the occupied Palestinian territories, are to be included in the Israeli national heritage list,
  6. Also sharing the conviction affirmed by the international community that the two sites are of religious significance for Judaism, Christianity and Islam,
  7. Reaffirms that the two sites are an integral part of the occupied Palestinian territories and that any unilateral action by the Israeli authorities is to be considered a violation of international law, the UNESCO conventions and the United Nations and Security Council resolutions;
  8. Regrets the Israeli authorities’ decision to include the two sites in the Israeli national heritage list;
  9. Urges the Israeli authorities to abide by international law and the relevant international conventions and decisions;
  10. Also urges the Israeli authorities to remove the two sites from the Israeli national heritage list;
  11. Thanks the Director-General for her commitment to strengthening UNESCO’s financial and technical assistance to the Palestinian educational and cultural institutions in compliance with the UNESCO General Conference resolution at its 35th session;
  12. Invites the Director-General to submit to it a follow-up report at its 186th session and decides to include this item in the agenda of the 186th session of the Executive Board.

(185 EX/SR.9)

Conditions for an Israeli-Palestinian settlement are not here

Allow me to start with a citation of the Near Easterm emeritus scholar, always a clear and far-sighted analyst of the region, Bernard Lewis (from his book Faith and Power, 2010, OUP):
"From the international discourse in English and other European languages, it would seem that most of the Arab states and some members of the Palestinian leadership have resigned themselves to accepting Israel as a state. But the discourse in Arabic - in broadcasts, sermons, speeches, and school textbooks - is far less conciliatory, portraying Israel as an illegitimate invader that must be destroyed. If the conflict is about the size of Israel, then long and difficult negotiations can eventually resolve the problem. But if the conflict is about the existence of Israel, then serious negotiation is impossible. There is no compromise position between existence and nonexistence."
Since the book is a collection os previosuly published works, I would say that Mr. Lewis originally wrote those lines before Obama's Presidency and before the European bullying and menacing with the implementation of a Palestian State even without a prior agreement between Israel and the Palestinians.

A lesson muslims learned from day one is that you can agree on lesser terms when force is not in your side; it will only be a first step in your way to your real goal. That is why the Koran's first suras are far more amiable, accomodating and friendly than those corresponding to later years, when Muhamad had already won battles and was already feared.

It is also true that, lately, Western powers have not defended their allies when they required assistance (Kurds in Irak, Georgians in Russia, Maronites in Lebanon, Coreans in Asia, etc) to no one 's surprise, since they haven't defended themselves either, even when ferouciously attacked, at home (WTC in NYC 1993, 9/11, March 2004 in Spain, London, Muhamad cartoons, illegal and legal muslim inmigration all over, etc.) or outside (USA in Lebanon 1983 or Mogadischio 1993, Somalia pirates, persecution of christians in Morocco, Egypt, Pakistan, Iraq and..., etc.).


So Israel has no way out: it cannot trust those seating at the table, nor the enemies nor the mediators, nor the grantors. It can solely confide in the conditions negotiated themselves.

And the enemies are 'crecidos', that is, they see themselves winning, defeating the deprecated infidels, Christians or Jewish invaders. Why are they going to settle for less when they can have it all?

While they don't perceive that they might go backwards again and loose even more, they'll never concede anything. And this means that they will not renounce to the destruction of Israel, not for now, not in actual conditions, even if tactically they pretend otherwise.

And Europeans and Americans are not helping at all, on the contrary. If they really want to help they have to back Israel 200% and offer no concessions, or at least that is what he Arabs had to believe. Bullying Israel cannot lead anywhere useful... because the Arabs will want it all, including the anhilitaion of Israel... and Israel knows it.

Robert Aumann, Israeli Nobel Memorial Prize in Economics in 2005 for his work on conflict and cooperation through game-theory analysis, recently stated the obvious:
"... there can be no co-existence if one person isn’t willing to negotiate as hard as the other. The appeaser will always be swallowed up and simply cease to exist. It is stubbornness rather than the willingness to make immediate concessions that brings about successful negotiations. In other words, if you want peace, prepare for war."
I would like to see something different, but I am sorry to say it: Israeli concessions pushed by Americans and Europeans are the best way to impede any real negotiation... unless we are talk plainly about Israel nonexistence.

Friday, November 26, 2010

Janucá en Madrid

Si te gusta el swing del filadelfiano Kenny Ellis del video, aquí puedes escuchar otras canciones suyas.
O a lo mejor te gusta este otro swing, 'Twas The Night Before Hanukkah:
ie, amigos:
El próximo miércoles 1 de diciembre a las 18:00 horas, la Comunidad Judía de Madrid celebra en la Plaza de la Villa el encendido público de la primera vela de Janucá, con la asistencia del Alcalde de Madrid y los embajadores de Israel y Estados Unidos.

Música en vivo, actuaciones artísticas, rikudim*, sufganiot** y una gran januquía lucirán por tercer año consecutivo en las calles de Madrid.

Os animamos a sumaros a esta gran fiesta de la comunidad judía en Madrid. Os esperamos.

rikudim: forma sintética de rikudei-am, danzas; a menudo, como en este caso, se refiere a las danzas folclóricas de Israel, cuya principal y más dedicada impulsora fue Gurit Kadman (1897-1987).

** sufganiot: plural de sufganiá, pastelitos típicos de janucá, parecidos a unos minidonuts rellenos de mermelada o crema y espolvoreados con azúcar en polvo; suelen comerse calentitos.

Y ya puestos, digamos también:

Janucá: (חנוכה) la "Fiesta de las luces" judía que se celebra durante ocho días a partir del atardecer del 25 de Kislev del calendario judío, entre fines de noviembre y fines de diciembre del calendario gregoriano. Este 2010 empieza con la puesta de sol del miércoles 1 de diciembre.

Conmemora la recuperación de la independencia de Judea en el 164 aC con la derrota de los selúcidas siríacos helénicos, que la habían invadido en el 170 inducidos por los judíos tobiítas helenizados, a mano de los judíos macabeos, y la posterior purificación y rededicación del Beit Hamikdash, el Segundo Templo de Jerusalén, al servicio de Hashem.

La tradición judía habla de un milagro, en el que pudo encenderse el candelabro del Templo durante ocho días consecutivos con una exigua cantidad de aceite, que hubiera debido alcanzar solo para uno. Esto dió origen a la principal costumbre de la festividad: encender, en forma progresiva, un candelabro de nueve brazos llamado Januquía (con el noveno brazo o shamash, cada día se va encendiendo uno más de los otros ocho).

Monday, November 22, 2010

Conferencia sobre la Filosofía de la Biblia hebrea, el Talmud y el Midrash

Hoy me limito a retransmitir un anuncio de Yoram Hazony, sin su conocimiento. Si te dedicas a la filosofía te puede interesar. Yo no me dedico a ella y me ha parecido interesantísimo. sus palabras:

Jerusalem Letters,
No. 8    |    November 22, 2010
Philosophy of the Bible? Maybe Not Quite Yet
In a previous letter, I described some of the efforts I've been involved with over the last ten years to establish the academic legitimacy of the idea that the Hebrew Bible and classical rabbinic sources actually had an influence on the history of Western political thought. (“The Biblical Century,” May 10, 2010). Most people, I suspect, will find the proposition that the Bible had an influence on Western thought pretty uncontroversial. Most academics would probably agree as well. But this isn’t reflected in either the research that universities conduct or in the courses that are taught to students: The fact is that in most universities in America, Europe and Israel, the norm is still to conduct research and teach disciplines such as philosophy, political theory, and intellectual history as though the Hebrew Bible did not make a significant contribution to the ideas of the Western tradition.

There are a number of contributing factors here. But a central one is the fact that the Hebrew Bible is usually not studied for its ideas in the academic setting. If the Hebrew Scriptures have anything to say about metaphysics or theory of knowledge, ethics or political philosophy—until recently at least, the Bible programs didn’t really see it as their job to investigate these questions. Neither did the philosophy programs, since the Bible isn't supposed to be philosophy. (According to the old categories, the Bible isn’t reason, it’s revelation.) So in the end, it turned out that no one in the universities thought that their discipline was responsible for researching and teaching the Bible’s ideas.

So I was very pleased a couple of weeks ago when the John Templeton Foundation announced a $1.1 million grant to the Shalem Center to conduct a three-year international research program investigating the philosophical content of the Hebrew Bible, Talmud, and Midrash. As far as I know, this grant, which will support a series of annual conferences, workshops for students, and research fellowships, constitutes the first time a major foundation has sought to support research into the philosophical content of the classical Jewish sources. The grant to Shalem is also part of a larger project in “philosophical theology” in which two Christian institutions—the University of Notre Dame and the University of Innsbruck, Austria—will be conducting parallel investigations into the foundations of Christian philosophy. (I've attached the Jerusalem Post’s coverage of the story here.)

For those of us involved with this project, it's really pretty exciting. Don’t laugh (well, okay, go ahead), but it feels a little bit like trying to land a man on the moon. Of course the project could just fail, or end up being an embarrassment. There’s always that risk. But there’s also this sense that it could be the beginning of something spectacular.

Well, so here’s the first bit of embarrassment. I received word yesterday that one of the principal mailing lists announcing conferences and fellowship opportunities to philosophy professors around the world has declined to post the announcement for the first conference, entitled “Philosophical Investigation of the Hebrew Bible, Talmud and Midrash”.

The manager of the list wrote that “We have a list policy against theological/scriptural postings.”

The explanation? “They’re just broader than the list supports.”

It’s actually pretty funny that studying the philosophy of the Hebrew Bible is a project too broad for this particular listserv, considering that in recent months they’ve sent out calls for papers trying to enlist philosophy professors to write on topics such as “Philosophy and Baseball” and “Philosophy and Spiderman”. Here's an announcement that I received from this same listserv just three days ago:
Davil324 <davil324@gmail.com> Nov 19 06:59AM -0800 ^

Porn - Philosophy for Everyone:
How to Think With Kink

Dave Monroe, Editor & Fritz Allhoff, Series Editor

From Wiley-Blackwell

Love it or loathe it, pornography is as old as human more...

I don’t want to be interpreted as objecting to this kind of thing. Different universities will support different kinds of research. That’s just part of the open marketplace of ideas, right?

But on the other hand, it’s striking that for certain segments of academia, the philosophy of pornography isn’t too “broad” to be supported. Whereas the philosophy of the Bible—well nowthat’s risqué!

So if you know any philosophers (or philosophically inclined scholars in other disciplines) who might be interested in participating in a slightly risqué conference on the philosophy of the Hebrew Bible and Talmud, please forward them this link to our Philosophy of the Hebrew Bible Conference Announcement (see the announcment below).

Given the prudishness currently prevailing in some parts of the philosophical community, maybe not everyone has had a chance to have a peek at it just yet.


Please send your responses to yoram.hazony@shalem.org.il. I'll be posting selected responses on my website, about which more soon.


Contacting me:

To subscribe to Jerusalem Letters click here 



Announcement of a conference on the topic:
Philosophical Investigation of the
Hebrew Scriptures, Talmud and Midrash

The Hebrew Bible occupies an anomalous position on the contemporary academic landscape. The field of biblical studies produces a steady stream of works on the compositional history, philology, and literary character of the biblical texts. But the ideas that find expression in the Hebrew Scriptures—the metaphysics, epistemology, ethics, and political philosophy of the biblical authors—have seldom been explored by the field of biblical studies in a systematic fashion. At the same time, philosophers, political theorists, and historians of ideas, who see the study of ideas as the principal interest of their work, tend to assume that the biblical texts fall outside the scope of their disciplines. The result is that despite general agreement that the Bible has had an unparalleled significance in the history of the West, its ideas have remained, until recently, largely beyond the reach of sustained academic investigation.

Much the same can be said about the other classical Jewish sources as well: The Talmud and Midrash seem frequently to explore subjects of intrinsic philosophical interest. Yet these texts remain all but unknown to philosophers, political theorists, and historians of ideas.

The ongoing neglect of the Hebrew Bible, Talmud, and Midrash by philosophers is especially striking given the rapidly growing interest in theological questions in philosophy departments throughout the English-speaking world. Over the last generation, Christian philosophers have labored successfully to introduce “philosophical theology” (or, more recently, “analytic theology”) into philosophy departments at leading universities. In keeping with longstanding Christian philosophical tradition, this discipline has focused on a priori argumentation concerning the concept of God as “perfect being,” and has usually been conducted with little reference to the Bible. As a consequence, philosophical theology has until now continued the larger pattern of academic neglect of the ideas of the Hebrew Scriptures and other Jewish sources. This has also meant that philosophical theology has been of only very limited relevance to Jews, whose tradition of philosophical and theological speculation is largely text-based.

This is unfortunate because philosophy as a discipline could contribute much to the elucidation of the Hebrew Scriptures and classical rabbinic texts. The law-oriented emphasis of much traditional rabbinic exegesis has meant that these texts have not usually been investigated using philosophical tools and with an eye for philosophical questions. So we can ask what do philosophical questions and the answers that have been given until now teach us about the Bible and Talmud? What, for example, does the nature of the mind or language, reality or morals, as understood by philosophers, have to offer us in enhancing or extending the insights from these traditional sources?

In Fall 2010, the Shalem Center in Jerusalem, with the generous support of the John Templeton Foundation, has launched an initiative aimed at developing a Jewish “philosophical theology” that will seek to advance the study of the ideas of the Hebrew Scriptures, the Talmud and Midrash in the academic setting. This initiative is part of a broader “Analytic Theology” project of the Templeton Foundation, which will also support Christian centers for philosophical theology at the University of Notre Dame and the University of Innsbruck, Austria. The Jewish component of the project envisions the development of a uniquely Jewish discipline that will use philosophical tools and methods for examining classical Jewish sources. The project is open to Jewish and non-Jewish scholars interested in the philosophical elucidation of the Hebrew Bible/Old Testament, Talmud and Midrash.

In the context of this project, the department of Philosophy, Political Theory and Religion (PPR) at the Shalem Center in Jerusalem invites submissions for an interdisciplinary conference on “Philosophical Investigation of the Hebrew Scriptures, Talmud and Midrash,” to be held in Jerusalem on June 26-30, 2011.

Invited speakers: Lenn Goodman, Jacob Howland, Joseph Isaac Lifshitz, Alan Mittleman.

This will be the first in a series of three annual conferences. For the 2011 conference, the organizing committee will give priority to papers exploring metaphysics and God’s nature. This topic is intended to address questions of what human beings can know about the fundamental nature of reality. Subjects for discussion will include the nature of reality and being, and the relationship of this reality with truth and with goodness. Particular attention will be paid to the question of what can be known about God, including questions of whether God can in fact be considered to be in some sense a being, his attributes, and his relationship to the world.

However, superior papers will be considered on all subjects relating to the philosophical investigation of the Hebrew Bible, Talmud, and Midrash.

Abstracts of no more than 1,000 words should be submitted together with a current cv by January 15, 2011.

An overview of the “Jewish Philosophical Theology” project at the Shalem Center is available here.

A Select Bibliography of relevant scholarship is available here.

A limited travel fund will be available to assist scholars and students wishing to attend the conference. Conference papers will be considered for publication in a forthcoming anthology of papers.

Please direct correspondence to Kate Deutsch, kated@shalem.org.il