DIGGING GRAVES (Continued from p.7) secularist can be a hollow shell. The Weekly Standard (Oct. 9, 1995) points out that Minister of Communications Shulamit Aloni "insisted that references to God be eliminated from armed forces memorial services...chairman of the Committee for History Curriculum Reform is Moshe Zimmerman, who has used media interviews to compare orthodox children to Hitler youth, the Bible to Mein Kampf, and the armed forces to the SS. Says Zimmerman: 'Learning about the Jewish people and the State of Israel appears in the [new] educational program, but certainly not as a subject of primary importance'...Even as seemingly benign an agency as the Parks Authority has called for cutting the nation's

birth rate to zero and, if necessary, amending the law giving any Diaspora Jew immediate citizenship if he immigrates,--all to protect the national park, of course." Removing God from the military? Equating Jewish kids to Hitler youth? Calling for zero birth rate even while Jews worldwide bemoan dwindling numbers? Talk about digging one's own grave! `[typo] That's why Christians who care will be kept busy --and remain somewhat unpopular. Every time a Jewish shovel takes another bite into the Jewish grave, a Christian spade must first try to throw the dirt back in, in order to keep the hole too small to bury the corporate Jewish body. It won't be easy. Rev. Frank Eiklor is president of Shalom International. His most recent book is God, Ghettos, Genocide, Glory (Shalom International Outreach, Inc., 1995)

SEDITION (Continued from p.5) keyboard," says Moshe Feiglin, who was one of the six. At the same time it seeks to incarcerate Israel's best young men for sedition, the Labor government is releasing thousands of Arab terrorists. Feiglin and the

others are confident that they will triumph in court. Their main concern (and probably the government's purpose) is that the time needed to fight the charges will prevent them from devoting themselves to new activities for Zu Artzeinu. Michael Baron is a commentator on Middle East affairs.

ELDAD (Continued from p.10) deal with the recidivism of an exilic soul. Zionism had two sources: a positive root in the sovereign will to redemption, to return, to renew our days as of old, and a second, negative root, in escape from oppression, in the despair of emancipation. It is this second one that won. For truly Zionism was forced on us. The liberation of the country was forced on us. Even this miraculous war, with its liberation of Jerusalem, was forced on us to our shame. And so, to the extent that memories and emotions played a role--and they certainly did--they were memories and emotions that went as far as the Wall of Tears. They did not go higher than that Wall, not to the establishment of decisive facts in Jewish redemptive history. The Mount was liberated--and abandoned. An intimidated, wavering rabbinate shaped by exilic traditionalism joined hands with a political establishment on which the entire issue had been forced, and who could not forget that its main demand had always been free access to the Wailing Wall. Behold, this was now achieved. There was yet another factor. Was it not clear, as a matter of course, that should the city fall into the hands of the Jews--even if the mosques on the Temple Mount should survive the battles--that the Temple Mount itself would be appropriated and removed from the control of the political-religious-nationalist Wakf, with its

incitement to kill the Jews? Would one not expect that Jews, following both halachic prescriptions and their generations of longing, renew their prayers on the Mount? Could anything be more natural? After all, the Hasmoneans and the Zealots fought for the Temple Mount, not for the Wall. But no: the Jews abandon the Mount and go down to the Wall of Tears. At that moment, it dawned upon the Muslim Arabs that the battle might be over, but the war was not. There was no decision, and the heart of El Quds remained in their hands.

March 1996               - 11 -               Outpost