Despite the ever escalating Israeli brutality and oppression against the Jewish People in Eretz Yisrael, it is business as usual in Lemmingland. The roshei yeshivah for the hesder yeshivot met and issued a toothless statement disavowing all real action, affirming the legitimacy of the IDF, condemning all protest against IDF participation in pogroms and promising to “work” toward reinstating Har Bracha into the hesder program. Even Eliezer Melamed signed this treasonous declaration, proving once again that he who pays the whores calls the tricks.

In the face of leaked OFFICIAL OPERATIONS ORDERS showing that the IDF is preparing to crush the yishuvim of Yosh with tanks and forcibly disarm them, then egg on the Israelis’ Moslem allies and watch the slaughter with glee, we have chamorim spitting vitriol in defense of the “holy” IDF, while various members of the Knesset issue bombastic and meaningless statements.

We have more chamorim putting their trust in Feiglin, as if, even if he is permitted to take control of the Likud, permitted to assume the office of Prime Minister and not simply shot by the Shabak, Feiglin will not discover that he is powerless in the face of the Bagatz, the Israeli prosecutor’s office with its tramped-up charges, the kapo mafia that controls the police, the IDF and the Shabak, and the solid block of antisemites arrayed against him in the Knesset. Perhaps after Feiglin is indicted on trumped-up charges, or after he folds under pressure and sells out his own people the way Begin, Shamir, Sharon (y”sh) and Netanyahu (y”sh) did, these lemmings will wake up. But by then it may be too late.

We have other chamorim calling for no action whatsoever other than giving extra tzedakkah and having a giant pray-in at the Kotel, as if that will do anything other than excite the anger of Hashem and hasten the day when the “holy” IDF flattens Yitzhar and Elon Moreh with airstrikes and artillery fire, killing hapless Jewish lemmings in their hundreds.

And we have yet other chamorim who do not call for any action at all, preferring instead to bury their heads in the sand and call for the shooting of the messenger who dares to point out their exposed arses.

We have the usual canards against Jews who live outside the Israelis’ self-made Auschwitz. We have mindless chanting that the Israeli State is “holy” and that the mitzvah of yishuv haAretz is so great that it makes even demons into angels, that if we just wait long enough “our” government and “our” security establishment will come to their senses. And then we have the hapless whining for a “leader”.

What is it that these people expect? That because of the merits of the likes of Bibi Netanyahu (y”sh), Tzipi Livni (y”sh) and Ehud Barak (y”sh), the mashiach will come floating down from the heavens amid a choir of angels, wave a Harry Potter wand and set everything aright without our having to lift a finger?

We all know what needs to happen. We all know that the banner of Israel needs to be torn down, spat upon, trampled and burned and the banner of Judah needs to be raised in its place. We all know that the Israeli so-called security forces need to be chased away from Jewish communities with rocks, curses and garbage, and stronger means if these do not suffice.

We all know that the Jews must institute a total boycott of the IDF, walk away from it en masse and demand that all IDF forces except for a newly formed Yosh Army Corps be withdrawn from Yosh. We all know that the new force must be an all-arms unit with its own integral attack helicopter regiment, its own transport helicopters, tank brigades, mechanized infantry, light infantry, artillery, air defense and support troops all the way up to and including depot maintenance, all located in Yosh. We all know that all equipment and supplies for this formation, both its active components and its reserve components, must be stored in Yosh. We all know that all officers in this new unit, especially including the commander, must be residents of Yosh approved by the people of Yosh through their duly elected representatives. We all know that Jews should not serve in any other IDF formation and, until this formation is officially created, boycott the IDF in all aspects, refraining from so much as having a civil conversation with an IDF kapo, much less selling them goods or joining their outlaw gang of green-suited pogromschiks.

We all know that it is time to stop recognizing the legitimacy of Israeli direct rule over occupied Medinat Yehudah, stop using Israeli courts, stop paying Israeli taxes and send Israeli local officials packing from every Jewish town and village.

We all know that it is time and past time to partition Israeli-occupied Medinat Yehudah into electoral districts and hold elections to choose local officials as well as a Regional Council, a Rabbinical Judicial Council and a Chief Executive. Once these officials are seated, they should be treated as the government of Judah, regardless of what the Israelis say or do.  If they are imprisoned, then let them govern Judah from Israeli prison until they can be exchanged for Israeli officials imprisoned by agents of the Jewish People.  And if they are harmed, then let Israeli officials be harmed in retaliation.

The Chief Executive and the Rabbinical Council can then select local and regional judges, establishing a Jewish court system to replace the Israeli courts. The Regional Council can establish appropriate taxes in order to provide for the common defense, pay for governance and establish the infrastructure for national self-sufficiency. The Chief Executive can appoint officials to the Regional Administration, establish the Regional Police and aid the local officials in the establishment of the Local Police and the Local Police Auxiliary Forces. Officials can go abroad to raise funds in an official capacity on behalf of the Autonomous Government of Free Judah. And we all know where things go from there.

Yes, these activities are defined under Israeli law as treason and sedition. Yes, the formation of an armed alternative to the IDF is a violation of a Basic Law punishable by the death penalty. Yes, the Israelis will demolish, arrest, imprison, beat, rob, rape and murder. But they will do this anyway. They are already doing it and, as their own official plans show, they are preparing to do far worse. The difference is that these activities will now be obvious acts of a foreign occupier defying the will of a sovereign People in its own Land. And once things are cast in this clear light, it will only be a matter of time before the Israelis have no choice but to leave. Within twenty years, they will all be locked up in their ghetto in Gush Dan and we Jews will be living securely in a country of our own, the first Jewish State in the Holy Land in two thousand years.

The so-called “leaders” of the dati leumi community have a choice. They can sit on their duffs and continue with business as usual or they can stand up and use what authority and influence they have to defend the Jewish People from Israeli aggression. Yaakov Katz and Baruch Marzel can shout futilely in the Israeli Knesset with four or five useless mandates, or they can lead the ruling party of Medinat Yehudah. Nadia Matar can lead pointless nature hikes in Israel or she can sit in the government of Judah. Rabbi Yitzhak Shapira and his colleagues can spend their time trying not to get arrested for speaking and writing words of Torah in Israel or they can sit on Judah’s Sanhedrin. David Wilder can raise money for a tiny ghetto under constant attack by Israeli-supported Islamic forces, or he can raise money for a secure and Jewish Hebron, second capital of Medinat Yehudah. David HaIvri can choose to keep his children safe from the Shabak by being a reluctant stool pidgeon in Israel, or he can ensure permanent safety for his children as a member of Judah’s Knesset. Even the likes of Tzvi Fishman and Yisrael Medad can choose between uselessly blathering away about topics of no importance or using their media skills and connections to spread the message of Medinat Yehudah among the Jews of the Holy Land, Jews of the diaspora and sympathetic gentiles alike.

Every single one of them has a choice. And if they choose wrongly, then as with Ester and Mordechai, the Jewish people will be delivered by another means, as Tzvia Sariel and her generation push aside the useless alter kakers and launch the struggle themselves. But if this happens, the current so-called “leaders” of the dati leumi community will have upon their hands the blood of tens of thousands of Jews and Israelis who will die as a result.  And Hashem will judge them for it.

5 Tevet, 5770

P.S. Those who have no understanding of how the Israeli “security forces” routinely operate and why the Jews of the Holy Land are so terrified of them can read all about it in a rare, largely whitewashed but somewhat truthful Jerusalem Post article.

Rest assured, these practices are routine and are far worse than described by Jpost. Understanding this will give you a true appreciation for the heroism of Tzvia Sariel and her friends. It should also give you renewed contempt for those who hide behind the skirts of these teenage girls instead of fighting the Israeli enemy.

Vienna Mike began his Self-Liberation series with a link to Kahane’s Revolution or Referendum? The general purpose of a referendum is to bypass established representative political institutions.  Given the extraordinary deficiencies in Israel’s “democratic” system, the suggestion for a referendum made sense from Kahane’s perspective.  Setting aside the content of the referendum, however, Kahane’s attempt to bypass the establishment threatened it to its core.  As a point of departure, can his move be understood in more general political terms?

A useful approach could begin with the canonical work of E. E. Schattschneider. Schattschneider starts by positing that politics is a series of fights, more or less ritualized.  Yet such fights are distinctive in that the participants are not fixed ahead of time; indeed, the instigators may not even be aware of their roles or what will become the goal of a given fight if it grows.  Consider, for example, the famous refusal of Rosa Parks to give up her seat to a white passenger in 1955.  She did not see herself as a leader of anti-segregation forces.  Nor would her defiant act have had any political consequences if the fight remained between her and a bus driver, as similar fights had in the past.  It did not remain so.

The key idea is that how a fight will turn out depends on who becomes involved, or as Schattschneider puts it, it depends on the scope of the conflict. If two men begin a brawl, the better fighter will usually win.  If however the worse fighter is suddenly joined by five of his brothers but the better fighter remains alone, the result will change.  Political conflicts—fights—have this same characteristic.  This fact distinguishes political fights from competitive fight-like games such as football, where the number of players, the means they can use, and the way success is determined are fixed ahead of time.  Implied in the concept of scope is the location of the conflict—some locations are advantageous, others are not.

What then was Kahane doing?  He was attempting to expand the scope of the conflict to include all citizens, knowing full well that if they could become involved, the result of the fight would differ from that produced if the fight occurred in established Israeli political bodies.  This is also why no such referendum occurred.  Indeed, in Israel there are no national referendums at all, and this, I suggest, is no accident.

If Medinat Yehudah is to move from virtual reality to a fact on the ground, those who are part of the movement will need to control the scope of the fights they wage.  Fights must include the participants needed to win, and they must be fought in “locations” that favor Jews, not Israelis.  Opposing forces must be split and as much as possible, kept out of the fight if they cannot be brought in on the Jewish side.

Israeli elites are brilliant at undermining such efforts.  How do they do so?  Mike has focused on symbolism, rightly so in my opinion.  The Israelis understand that symbols, myths, and rituals (cultural artifacts) can be used to create alliances and split opposing alliances.  In fact, such means must be used because otherwise the ugly reality of Israeli politics would shut down the power structure rapidly.  For this reason, we must confront the cultural underpinnings of Israeli power.  To help focus this discussion, let’s consider some important artifacts, every one of which is relevant to the scope of the conflict.

• Unity.  How often have we heard unity being championed?  Understood politically, the purpose of “unity” is to shut down nascent groups that threaten the establishment before such groups gain numerous adherents.  For as Schattschneider notes, the best time to control the scope of conflict is at the beginning, for fights tend to be “contagious.”
• Democracy.  As Eidelberg has pointed out repeatedly and in detail, Israel’s political system is not a democratic republic—no such republic can be said to exist when legislators are not directly elected by constituents in defined geographical areas, but are put in place by a “list” system.  Yet as a symbol, “democracy” is useful, as it induces participation through channels that benefit the elites.
• The state is holy. The purpose of this artifact is to undermine Torah-based opposition to elite perfidy.  Disagreement is to be channeled through institutions that the elites control.  As an implication, any possible opposing state (i.e., Medinat Yehudah) is “unholy.”
• Rabbis should be treated with respect. If there is one theme I have been hammering away at on Arutz Sheva it is that perfidious “rabbis” should be exposed by name and insulted.  I am no Torah scholar, but even I know that “rabbis” who Kosher giving the Land to Muslims (e.g., Ovadiah “Shades” Yosef) are on the take.  All of their elaborate justifications are merely smoke and mirrors.  Yet such “rabbis” are cultivated by the secular elite so that Haredim stay out of any fight between the elites and minorities such as the settlerfolk.  Such “rabbis” also undercut efforts to gather opponents to the regime.  Settlerfolk such as those in leadership roles in Arutz Sheva, by embracing “rabbi respect” as well—and censoring Talkbacks to support it—inevitably undermine efforts to advance Medinat Yehudah.  The Israeli elites know that the best way to win a fight that they would ultimately lose is to prevent it from occurring.
• The IDF is the first Jewish army since the Diaspora. The elites need forces to maintain their power, both against Islamic and Jewish enemies.  If young men who believed in Jewish power did not believe in fighting for the IDF, they would be ripe candidates for the truly Jewish army of Medinat Yehudah.  This must be prevented.

As a lengthy coda to this discussion, I would like to expand on “Democracy,” focusing on voting.  To me, there are few more annoying disagreements in the articles and talkbacks on Arutz Sheva than the one between the Feiglinites (who support attempting to turn Likud into a Jewish party) and the Ketzelahs (who support joining or forming opposition parties).  Such disagreements go nowhere.  While there are numerous, complicated reasons why both sides will almost certainly fail to obtain real power,  there is also a simple reason:  both take as a given that Jews should vote in elections that, by their existence, reinforce Medinat Israel and undermine Medinat Yehudah.

That elections do not advance Jewish self-determination should be obvious.  I do not need to tell Feiglin that “right-leaning” parties are more able to deliver land into the hands of Muslims than “left-leaning” parties are.  He has made the point himself.  The “left-leaning” parties are, however, excellent at developing the ideology supporting the “right-leaning” parties’ actions.  In other words, while voting may provide short-term financial benefits to factions, voting will not reform Israel.

If voting had no serious impact, it would be a matter of indifference here.  But it does have an unfortunate strategic impact.  Elections confer democratic legitimacy—that is why all sorts of nondemocracies have them.  When turnout (voting) is high, the system looks especially democratic both to Israelis and outsiders, which somewhat shields the regime.  Furthermore, those who vote engage in a ritual that makes support of Medinat Yehudah more difficult. This ritual matters, just as pledging allegiance to a flag matters.  Elections in Israel have no practical impact on what the regime does regarding Jewish self-determination, but elections do have a psychological impact on those who vote.  Thus they have a political impact by discouraging—indeed, strangling—the formation of a real opposition outside the control of the Israeli system.  In Israel, that is their main function.

Those who resist my message regarding voting should ask themselves why.  The individual decision to turn out has little to do with the choice of candidates but much to do with the emotional baggage of citizenship and the psychology of political involvement.  Those who turn out to vote do so largely irrespective of the choices available.  In the Israeli context, the feeling of a “need” to vote can be seen as an instance of successful political manipulation by forces who do not have Jewish interests at heart.  Do you like being manipulated?  Do you want to win or not?

There is no need to feel politically uninvolved, however.  There are other ways to participate than voting.  Non-violent direct action is participation as well.  Unlike voting, it might even make a difference.  If that is not your cup of tea, there are innumerable shanties in the Yesha suburbs that need to be fortified.

REFERENCES:

Schattschneider, E. E. The Semisovereign People. Hinsdale, IL: Dryden Press, 1960.

Campbell, A;  Converse, P.; Miller, W.; Stokes, D.  The American Voter.  New York:  Wiley, 1964.

The flag of Medinat Yehudah was supposed to be one of the last points of discussion in Self-Liberation 101. When the course outline was first created in a flash of inspiration, it seemed like the entire course could be written out and published within weeks. Therefore, it made sense to propose a symbol for Judah after prior lessons had outlined for the reader the titanic scope and pressing necessity of the struggle for Jewish self-determination . Once the reader understands the doctrinal underpinnings of the struggle, the reasoning went, it is time to discuss specifics.

Since then, the author has discovered that it is not so easy to sum up a lifetime of knowledge in a few pages, to distill one man’s understanding of a complex and evolving doctrine into a single clear document readable and understandable by anyone who comes along. And while the writing of Self-Liberation 101 dragged out, events on the ground moved at their own pace. Thus the real world upsets the well-laid plans of mice and men.

Today, the building freeze is bringing things to a head like never before. It is no longer a matter of a few “outposts” or some “crazies” in Yitzhar and Kiryat Arba, or a few brutalized kids in Amona. The pogromschiks have come to Gush Etzion, to Ariel, to Modiin. Today they only issue “temporary” stop work orders and confiscate building materials. But it is clear to even a small child that this is only the beginning, that the “temporary” building freeze is in reality permanent, and that after the Civil Adminstration inspectors will come IDF kapos with orders to beat, expel, destroy, rape and, ultimately, kill. The Israeli White Paper is so egregious and so obvious in its Nazi intentions that the very Israeli government that issued it is beginning to look for loopholes in it in a belated realization of how far it has gone to delegitimize the Israeli State.

In response to this unbelievable outrage, there are finally glimpses of sanity in the camp of the Jewish People. The eyes of many are slowly opening. The eyes of a few are already open. One must strike while the iron is hot. Medinat Yehudah needs symbols. There must be a new flag for a new idea, a new set of symbols for a radical break with the past.

Now, as many readers already know, there are already plenty of proposals for a set of symbology. There is the provisional banner designed by committee some 20 years ago. Rav Kahane (z”l) gave his last speech before this banner.

There is the menorah banner popularized by the late Nachshon Walls (z”l). This banner has proven somewhat more popular. For example, the menorah banner appears, in modified form, in some of the ads run by Samson Blinded.

And, of course, there are numerous random flag designs floating around that never really went anywhere and in many cases were never serious at all, like this one, obviously inspired by a famous American predecessor and originally half-jokingly proposed by a blogger as “A new flag for Israel”:

However, none of the existing flags is adequate for our purposes. In order to understand why this is so, we need to consider what makes a good set of symbols for a political movement, especially one seeking to establish an independent state by force of arms.

The first requirement for a symbol is that it must have a high visual impact. What this means is that the symbol must be unique, simple, immediately identifiable and instantly, even unconsciously, associated by those who see it with a set of ideas and ideals. It must draw the eye. It must bypass reason to appeal to fundamental emotion. It must LOOK GOOD. In colloquial terms, the readers must “get” or “grokk” the symbol.

Symbols of this kind share certain basic properties. They tend to be graphically simple. They tend to be more or less symmetrical. They are monotone or, at least, they have a very simple color pattern. They are almost always centered in the visual field of the viewer. They produce a subconscious response.

Consider, for example, the Nike Swoosh.

A single line instantly identifies the product. The user “gets” the sensation of speed from the shape of the Swoosh. He immediately, unconsciously, associates the product with lightness and rapid motion. It is perfect for a sneaker company.

In the case of a commercial entity, a prolonged advertising campaign is used to associate the product with the symbol. For example, the Nike logo included the Swoosh for years, but only recently did they feel comfortable enough to eliminate the rest of the logo.

In the case of a political movement, especially one that is effectively illegal from day one, whose members can and will be arrested, tried and executed for sedition and treason under Israeli law, whose activists have already been murdered without trial by agents of the Israeli State on multiple occasions, the symbol itself must be a form of advertising. The symbol must, in other words, be comprehended by the viewer and associated with certain ideas before he ever reads a word of the movement’s political platform. Take the flag of Kach, for example.

Before a word is said, one immediately identifies the movement with Jewish power and a willingness to use force. A teenager who has been pushed around by others all his life does not need to hear a Kahane speech or read a pamphlet in order to be instinctively drawn to the movement. The symbol itself draws him.

Another vital requirement for a banner for an illegal political movement is that it render well as graffiti. The bottom line is that spray paint is cheap, while cloth and paper are expensive. Cloth flags can be burnt. Flags on posters can be torn down. But a whole neighborhood covered in political graffiti cannot be readily removed as a form of propaganda. After all, what are the authorities to do? Run around with cans of paint all day to paint over all the graffiti, then post cops on every corner to ensure it is not repainted overnight? Sand blast every wall in the neighborhood every day? Fine or arrest homeowners and shopkeepers for failing to paint over political graffiti? Chase and arrest every kid with a paint can? Make spray paint, markers and chalk illegal? Demolish every graffiti-covered wall? The options range from the utterly ludicrous to the utterly counterproductive. When serious attempts are made to combat political graffiti, at best the authorities make themselves look ridiculous. At worst, they turn everyone in the neighborhood against them. It is possible to stop graffiti propaganda through mass slaughter and naked terror, but this does not bring the authorities any love. Worse, the economic and social disruption produced by state terror may be worse by far than any effects produced by the graffiti that started the brouhaha in the first place. This is why graffiti has been the tool of political propaganda before the word “propaganda” even existed. Archaeologists excavating Roman ruins still occasionally find political graffiti ridiculing Gaius Julius Ceasar for his relationship with Cleopatra. It has been over 2000 years since THAT particular political campaign.

What this requirement means is, first and foremost, graphical simplicity. The symbology of the movement must be so ridiculously simple that any kid with a spray can (or piece of chalk or a marker or whatever) can scrawl it on a wall in an instant alongside a political slogan and be off down the alley on fast teenage feet before he is caught by the authorities. If the symbology cannot be rendered in seconds by someone who possesses not an iota of artistic skill, yet remain instantly recognizable at a glance, it is a failure from the start.

Finally, the symbology for an independence movement must represent a clean break with the past. It cannot be a revision of the symbology used by the current occupying power. It cannot use the same color scheme. It must differ graphically to such an extent that the two cannot be readily mistaken for one another. This having been said, the banner of Medinat Yehudah must evoke not merely a difference from the State of Israel and clean break from it, but must also evoke the SUPERIORITY of the Jewish Idea over the bankrupt ideas of secular Zionism. Medinat Yehudah will not be a reformed Israel or an improved Israel or a “religious” Israel. It will be a completely new entity, with an entirely new political system, never before seen in modern times. It will not have anything in common with Israel either culturally or politically. It will be BETTER than Israel. It will be a true Jewish State. It will be a complete reboot. It will be a clean slate. It will be not what the State of Israel COULD be, but rather what the State of Israel SHOULD HAVE BEEN.

From this point of view, consider the banners that have so far been proposed, whether seriously or even jokingly.

The provisional banner designed by committee is glaring proof that a committee is the only form of life with multiple legs and no brain. It is a graphical mess. The color scheme is Israeli. We have royal blue on white, already making the point that Medinat Yehudah is a ploy whose only goal is to reunify with the State of Israel as soon as possible. Rendered in this color scheme, we have a disjointed new-age Magen David that visually falls apart on close examination and looks like a swirling whirlpool from a distance. It is rendered off center, near the hoist of the flag, apparently for extra gag effect. Imbedded in this swirly mess are tiny symbols, a lion’s head and a menorah, that only a skilled artist can quickly render by hand, on paper with a pencil. How in Heaven’s name can we expect a teenaged kid to render this mess on the run, using a can of spray paint? And to add insult to injury, the flag has a verse from the Torah on it, “A lion cub is Judah”(parshat Vayechi, Bereshit 49:9), making it a sacred object! This means that every time this flag is burnt, torn down or defaced, a hillul Hashem results by default. How is an activist who needs to quickly hide evidence to dispose of such a flag? Forget emergency disposal for a moment, how in Heaven’s name is our activist, presumably a believing Jew even if he dresses, eats and acts like an Israeli goy for purposes of camouflage, supposed to paint such a flag on, say, a trash bin? A dumber idea cannot be imagined!

The rattlesnake banner is better. It still has an Israeli color scheme, which of course makes sense for a flag proposed, however tongue-in-cheek, for a “new Israel” with a pair of cojones. But at least it has a symbol that does not make the viewer gag. The problem is, not only is the rattlesnake impossible to quickly render in graffiti unless one is a skilled artist, but it is a symbol that means absolutely nothing to the average Hebrew-speaking Jew in the Holy Land. The author, for one, would love to hoist a rattlesnake banner at the very first armed standoff with the Israelis, right before the first shot is fired. But the only Jews in Eretz Yisrael who would “get it” are American olim who know about Lexington and Concord.

Nachshon Walls’ menorah banner is the best attempt of all, which is why it has become the most popular design. But it suffers from similar problems. The colors are Israeli. The menorah is a tricky thing. Simplify it too much and it looks bad. Make it complicated and it does not render well as graffiti. And it requires a good eight blasts of paint to render even the simple menorah design Nachshon chose for the flag in the photograph, the one he sewed together while sitting in Israeli prison for the “crime” of defending Jews from Amalek. So with all due respect to Nachson, may he rest in peace, for his heroism and self-sacrifice, his design does not work either.

So we must start over, with a blank slate. The first issue to address is the color scheme.

The Zionists chose royal blue on white because, on the one hand, it represents the tallit they never wore because they never went to schul, and, on the other hand, because royal blue is the symbol of SECULAR authority. The tallit design is simply a fraud designed to attract the vast majority of pious Jews to the godless socialism of the Zionists. The choice of royal blue is more interesting.

Royal blue is the symbol of the absolute sovereign power of the Hebrew kings, the power that went awry from the start with Saul and, with the exception of a few righteous monarchs like David and Solomon, was never anything other than an exercise in lawlessness, corruption and tyranny. Our history is replete with secular kings killing their relatives, worshipping idols, murdering prophets, establishing idolatrous cults and otherwise acting as utter degenerates. It is for this very reason the Book of Shoftim is replete with warnings against having an earthly king. Even when the Jewish people have become so corrupt that there is no way forward except to appoint a human to hold absolute power, the prophet Samuel begins by berating the nation for asking to establish an earthly monarchy when Hashem should be the sole King of the Jews.

As even a blind man can see from the events of the past twenty years, the Zionists chose well. They are indeed following precisely in the footsteps of the likes of Yerovoam ben Nevat. They even named their State “Israel”, just like Yerovoam. Just like Yerovoam, they have elevated corruption, nihilism and selfishness into an art form. And just like Yerovoam, they bar Jews from worshipping on Har HaBayit. Certainly the Israeli cult of St. Rabin the Holy is a worthy successor to Yerovoam’s golden calves. The Zionists have even resurrected human sacrifice. Only instead of Molech, they sacrifice our children to the Peace Idol. They even call them “sacrifices for peace”. Surely Medinat Yehudah should have nothing to do with the Zionists’ royal blue!

So, if we must absolutely reject royal blue, what colors should we pick? Let us pick the colors of our faith.

Let us pick black, the color of piety, of modesty and self-negation in the name of a higher ideal, the color that our ancestors have worn for centuries to underline their adherence to Hashem.

Let us pick white, the color of purity and simplicity, the color worn by the bride to the chuppah. Surely the Jewish Nation is the bride to Hashem. Should not our banner be white?

Let us pick gold, the color of treasure, for we hold the greatest treasure in the universe, the Holy Torah, a unique, priceless gift from the Creator Himself. Surely our treasure is worth more than all the gold in the universe!

And how should we arrange these colors upon our flag? Let us turn to our Holy Torah, to the Word of Hashem Himself: “To your descendants have I given this land, from the river of Egypt to the great river, the river Euphrates” (parshat Lech Lecha, Bereshit 15:18). “Hashem appeared to him [Isaac] and said… …for to you and your offspring will I give all these lands, and establish the oath that I swore to Abraham your father” (parshat Toldot, Bereshit 26: 2-3). “The Land that I gave to Abraham and to Isaac, I will give to you [Yaakov]; and to your offspring after you I will give the Land.” (parshat Vayishlach, Bereshit 35:12). There is no need to quote further. The Torah is replete with repetitions of the full boundaries of the Land. It is this that must appear upon our banner – the Kingdom of Hashem, Lord G-d of Abraham Isaac and Yaakov, from the river of Egypt to the Euphrates, in the boundaries dictated by the Holy Torah. Let our banner demand what is ours by right, and let us make no apologies about it!

From this concept we derive the basic design of our banner – two broad black stripes upon a white field, to represent the two rivers, and two thin golden lines within the black lines, to show the boundaries decreed by Hashem in His Holy Torah. Within these boundaries must rest a symbol to represent our State. But what symbol should it be? The Magen David, symbol of secular authority all but forgotten by Jews for two millennia and used as a symbol of secular power by everyone from medieval Turkish sultans to sheriffs in the American Wild West? Surely not! This is the symbol the Zionists picked, for the same reasons they picked their royal blue. The menorah perhaps? It is too complex. The Lion of Judah? Again the same problem arises. So what should we choose?

If we seek for our symbol to possess simplicity full of meaning, surely we can do no better than Hebrew letters. And if we seek a set of Hebrew letters, let us turn to a symbol already in widespread use, one that every Jew immediately recognizes at a glance, one that symbolizes everything Medinat Yehudah stands for and one that the Israelis simply cannot ban. Let us turn to the Chai, the symbol of life itself.

Medinat Yehudah is the only hope of Jewish survival in the Holy Land. Medinat Yehudah is the Kindom of the Holy Torah, of the Word of Hashem that gives Life Eternal. Medinat Yehudah is Life! Let our banner say this clearly and let those who stand in opposition to us be identified unequivocally with the side of Death, Corruption and National Suicide. Let the Israeli kapo who raises a hand to tear down our banner see clearly that he is tearing down Life. Let the Israeli henchman who tries to erase our slogans see clearly that he is erasing Life. Let the line be drawn once and for all between the godless Sons of Darkness and Suicide under their unclean banner of royal blue, and the Sons of Light and Life, who cling to Hashem under the banner of Life! And let every man choose, for in this battle none can remain neutral.

This, therefore, is the banner of Judah. It is simple. It is direct. It is uncompromising. It states exactly what we fight for. Even a child can draw it. Even a child can comprehend it. Every Jew knows at a glance what it means. None can mistake it for the flag of Israel. With the thin gold lines all but indistinguishable at any distance greater than a few steps, it renders into graffiti in seconds, with only four blasts from a black spray can.

This, dear readers, is the banner we should adopt. Whether you choose the political side of the struggle for our national liberation or the military side; whether you ambush Israeli kapos as part of a heroic Marighella Cell or struggle to turn a helpless suburb into the self-sufficient fortress that is a proper settlement as part of a traditional national liberation movement; whether you choose to raise funds for the struggle in the lands of our exile or make aliyah to fight for your country, make this YOUR banner. Tear down the blue and white Israeli abomination from your home. Tear all loyalty and allegiance to the godless Zionist Entity from your heart. Take this banner and raise it on every hill, over every home in our trampled country. Bind it upon your heart and upon your soul.  Bring it to the hearts and souls of your friends and neighbors.

We are Jews, not Israelis. Our country, your country and mine, dear reader, is Medinat Yehudah, not the State of Israel. We have waited two thousand years for its rebirth. Let us wait silently no longer. Your country needs you. Will you answer the call?