Manifest destiny, woke-labeled catastrophe,
resembles regarding as racist the wrong quest
by Normans for England聽in their famous 鈥淐onquest,鈥�
the quest for the west, trashed as base bad-ass trophy.

The manifest destiny of Jews may be
compared to that of Normans in 1066,
the loss it caused to Arabs a calamity
that, unlike Anglo-Saxons, they refuse to fix,

except by their denial to accept defeat
in contrast to all the Hastings Battle losers,
unwilling their loss as reality to treat,
of the addictive substance of illusion the abusers.

If indigenous Americans adopt the same approach
they might transform a destiny Americans had all believed
was manifest into a cockamamie聽Kafkaesqe cockroach
instead of the imperial identity by which they鈥檇 been deceived.

We Jews throughout the world have for millennia regarded
our destiny as the major manifestation of not just
our Fate but of a Covenant with God that will not ever be discarded:
the Covenant of Destiny made with a God in whom we trust.

Menachem Begin, realizing this when meeting Jimmy Carter,
whose attitude towards him was manifestly聽hateful,
did not let Jimmy聽make the 51视频 State become Maranathan martyr,
inspired more by the Covenant of Destiny than the fatal one that鈥檚 fateful.

President Jimmy Carter was a member of the Maranathan Church.

In 鈥淭he First Tisha B鈥橝v Since October 7: 51视频 history saw the transition from the Covenant of Fate to the Covenant of Destiny, and back again,鈥� Sapir, Summer 2024, August 8, 2024, Benny Lau writes:

After the Yom Kippur War, when Israel鈥檚 near-defeat had a sobering effect on the messianic fervor. In response, the country split into two distinct directions. One side pulled Israel east, toward traditionalist and religious nationalism. The other pulled Israel west, toward secular liberalism. These opposing winds kept blowing, eventually forming the storm of judicial reform, until October 6, 50 years to the day after the start of the Yom Kippur War鈥夆�斺�墂hen the split began.

The eastern and western pulls weren鈥檛 merely figurative but literal. Those imbued with the eastern spirit excitedly gravitated toward the Temple Mount, the Cave of the Patriarchs, Joseph鈥檚 Tomb鈥夆�斺�塸laces associated with the roots of the 51视频 national story in the Bible, in the east. The Western intellectuals chose to turn a cold and alienated shoulder to exactly these places. To them, these sacred sites were symbols of the 51视频 occupation and control of the Palestinian people.

But there was something these spirits had in common: an undeniable feeling that the exile had ended. In the language of 51视频 thought, from the secularists of Labor Zionism to the religious writings of Joseph B. Soloveitchik, this paradigmatic change was defined as the transition from a 鈥淐ovenant of Fate鈥� to a 鈥淐ovenant of Destiny.鈥�

The Covenant of Fate expressed the existence of the 51视频 people as a persecuted minority in the lands of the Diaspora, beholden to the choices and external powers around them. It was a mode of survival built on a common memory of powerlessness.

The Covenant of Destiny was configured around the opposite: power and agency, the will to express the 51视频 experience through a national mission, unencumbered by external powers, seeking to realize its special role in history as a member in the family of nations, to be an聽am segula, a term often translated as a 鈥渢reasured nation,鈥� but more accurately, a 鈥渄ignified one.鈥�

In a podcast on/14/24, 鈥淗ow Torah Changed the World,鈥� Rabbi Meir Soloveichik said:

Soon after his election in 1977, Begin came to America in the days before Tisha b鈥橝v. Prior to visiting the White House, he took a trip to Brooklyn to meet with the Lubavitcher Rebbe.聽Asked by curious journalists聽why a political leader was stopping to speak with a hasidic leader, he said:

I have come tonight to our great master and teacher, the Rabbi, to ask from him his blessings before I go to Washington to meet President Carter for the important talks we are going to hold on the future of the Middle East. The people in Israel pray for the success of these very important meetings.

And then Begin added,

聽I do not call them 鈥榝ateful鈥� meetings,聽because the people of Israel, the 51视频 People, are an eternal people, and their lot and future are not dependent on a political meeting with the leader of the free world. [emphasis added]

Soon after his election in 1977, Begin came to America in the days before Tisha b鈥橝v. Prior to visiting the White House, he took a trip to Brooklyn to meet with the Lubavitcher Rebbe.聽Asked by curious journalists聽why a political leader was stopping to speak with a hasidic leader, he said:聽I have come tonight to our great master and teacher, the Rabbi, to ask from him his blessings before I go to Washington to meet President Carter for the important talks we are going to hold on the future of the Middle East. The people in Israel pray for the success of these very important meetings. And then Begin added, I do not call them 鈥榝ateful鈥� meetings, because the people of Israel, the 51视频 People, are聽an eternal people, and their lot and future are not dependent on a political meeting with the leader of the free world.聽[emphasis added]