Obama Is Wrong On Afghanistan

I've long been skeptical of Obama's support for escalating the war in Afghanistan. What can we possibly achieve there that would be worth the cost? I just don't get it.

Last week, Obama gave a rationale for the war which seems to be, frankly, dumb.

Here's Juan Cole:

President Barack Obama may or may not be doing the right thing in Afghanistan, but the rationale he gave for it on Friday is almost certainly wrong. Obama has presented us with a 21st century version of the domino theory. The U.S. is not, contrary to what the president said, mainly fighting "al-Qaida" in Afghanistan. In blaming everything on al-Qaida, Obama broke with his pledge of straight talk to the public and fell back on Bush-style boogeymen and implausible conspiracy theories.

Obama realizes that after seven years, Afghanistan war fatigue has begun to set in with the American people. Some 51 percent of Americans now oppose the Afghanistan war, and 64 percent of Democrats do. The president is therefore escalating in the teeth of substantial domestic opposition, especially from his own party, as voters worry about spending billions more dollars abroad while the U.S. economy is in serious trouble.

He acknowledged that we deserve a "straightforward answer" as to why the U.S. and NATO are still fighting there. "So let me be clear," he said, "Al-Qaida and its allies -- the terrorists who planned and supported the 9/11 attacks -- are in Pakistan and Afghanistan." But his characterization of what is going on now in Afghanistan, almost eight years after 9/11, was simply not true, and was, indeed, positively misleading. "And if the Afghan government falls to the Taliban," he said, "or allows al-Qaida to go unchallenged -- that country will again be a base for terrorists who want to kill as many of our people as they possibly can."

Obama described the same sort of domino effect that Washington elites used to ascribe to international communism. In the updated, al-Qaida version, the Taliban might take Kunar Province, and then all of Afghanistan, and might again host al-Qaida, and might then threaten the shores of the United States. He even managed to add an analog to Cambodia to the scenario, saying, "The future of Afghanistan is inextricably linked to the future of its neighbor, Pakistan," and warned, "Make no mistake: Al-Qaida and its extremist allies are a cancer that risks killing Pakistan from within."

This latter-day domino theory of al-Qaida takeovers in South Asia is just as implausible as its earlier iteration in Southeast Asia (ask Thailand or the Philippines). Most of the allegations are not true or are vastly exaggerated. There are very few al-Qaida fighters based in Afghanistan proper. What is being called the "Taliban" is mostly not Taliban at all (in the sense of seminary graduates loyal to Mullah Omar). The groups being branded "Taliban" only have substantial influence in 8 to 10 percent of Afghanistan, and only 4 percent of Afghans say they support them. Some 58 percent of Afghans say that a return of the Taliban is the biggest threat to their country, but almost no one expects it to happen. Moreover, with regard to Pakistan, there is no danger of militants based in the remote Federally Administered Tribal Areas (FATA) taking over that country or "killing" it.

The Kabul government is not on the verge of falling to the Taliban. The Afghan government has 80,000 troops, who benefit from close U.S. air support, and the total number of Taliban fighters in the Pashtun provinces is estimated at 10,000 to 15,000. Kabul is in danger of losing control of some villages in the provinces to dissident Pashtun warlords styled "Taliban," though it is not clear why the new Afghan army could not expel them if they did so. A smaller, poorly equipped Northern Alliance army defeated 60,000 Taliban with U.S. air support in 2001. And there is no prospect of "al-Qaida" reestablishing bases in Afghanistan from which it could attack the United States. If al-Qaida did come back to Afghanistan, it could simply be bombed and would be attacked by the new Afghan army.

I started supporting Obama in early 2007 because of his outspoken and correct speech against the war in Iraq. I do not understand his position on Afghanistan.

Americans who aren't directly touched by the wars seem to have almost forgotten them in the wake of the economic crisis, but this issue is too important to stay on the back burner. How many more lives and billions of dollars must we lose in Afghanistan before we admit that there's really no reason for us to be over there?

A Gay, Closeted YU Student Speaks Out (Anonymously)

This is heartbreaking because it is so unnecessary:

Each of us has a challenge in the world, a roadblock on the highway of life that challenges us to become the best we can be. We are given these tests to help shape our character and to become masters of our desires, whatever they are. Whether the test is keeping Shabbat or learning afternoon seder between classes, we are all given a test in life. My own challenge keeps me up at night, preoccupies my thoughts during the day, and leaves me feeling like I am walking down a somber road in a lonely world: I am a religious Jew, living in the observant Jewish world, faced with the challenge of being a homosexual...

As a religious Jew, I have always put Torah values at the center of my beliefs. Never would I dream of trying to say that homosexuality is permissible; I know that there is something intrinsically wrong with such an act. That is certainly not to say, however, that it is not a challenge for me. Attraction, whether to a man or to a woman, is not something that one can control. The fact that I have certain desires – which I would purge from my life in a second if I had the ability – is something that I cannot change. They leave me with feelings of solitude, despair, depression, and, alas, excitement...

My path is unclear and even though I still stand alone, I stand armed with the will to live another day and fight to keep my beliefs alive. No matter the support I get, I stand on trial every day of my life. I do not know where my future will lead, nor how I can change my feelings. I live with a sense of frustration, knowing the goal I want to reach but lacking the tools to arrive there. What must I do to be able to marry a woman? What must I share with my future partner? How can I even bring myself to tell her this hidden secret? I do not know if it is fair to ask someone to live with me under these conditions, or whether I will truly be able to be happy in such a relationship. All I know is that I want to one day make marriage to a woman work – to love her and have her love me back. I want to watch her walk down to the chuppah in the most beautiful wedding dress, with tears of happiness and joy in her eyes, as I know there will be in mine.

This is especially poignant:

I thank Hashem every day for the strengths He has given me. I thank Him for the rebbe He sent me, who, instead of rejecting me, stood by my side, helping me though the most awful time of my life. I thank Him for the stamina He gave me to fight a depression that nearly led me to commit suicide.

Hashem, or more accurately, the insane belief in Hashem and in the Torah as His word, is what probably caused that depression... and this poor kid is grateful that Hashem gave him the strength to fight it.

As I wrote in response to Apikores's post about this article, some men like women and some men like men. What is the big frickin' deal?

Here's the first paragraph of my response on the Commentator website. I assume it will be deleted, but I don't know their policy:

My heart goes out to you, not just because of your pain, but because your pain is unnecessary. You're so quick to dismiss your orientation as wrong and problematic -- how much time have you spent considering whether the Torah is wrong or problematic?

Previously: How Orthodoxy Causes Good Men To Do Evil.

Better Know a Kofer: A Series

Da'as Hedyot has begun a series of interviews with kofrim (heretics, like me) in order combat the stereotypes Orthodox Jews have about us (we're shallow, hedonistic sex&drug addicts with no morals.) The first interview has been posted:

The first kofer we're meeting in our new series, Better Know a Kofer, is Sara, a third year law student who lives in Michigan with her husband of five years, together with their young daughter and two pets. Sara is a former Bais Yaakov girl from a moderate yeshivish family who stopped being frum in her early twenties. She currently practices Elder Law in a free clinic and has worked in the past as a middle and high school teacher at Bais Yaakov.

I and most of the other commenters focused probably too much on the fact that Sara is now a (liberal) Roman Catholic, but isn't that the whole point of this series? All of us who left are different. There are as many reasons, and paths, as there are kofrim. Check it out.

How Smart Intellectuals Believe In Orthodox Judaism

Chana has a bizarre post today that I think explains one of the most confounding questions for us OTDers: how could smart, intellectually curious adults possibly believe that stuff?

The answer can be found in a paragraph she quotes from every Modern Orthodox intellectual's favorite rabbi, "the Rav," Rabbi Joseph B. Soloveitchik:

The religious Jew accepts the entire Torah as a hok, both in regard to its immutability and also its unintellegibility... To be a loyal Jew is to be heroic, and heroes commit themselves without intellectual reservations. Only one who lacks the courage of commitment will belabor the "why"...

Do you see that? It's "heroic" to commit oneself to something admittedly unintelligible without intellectual reservations.

This is related to, but slightly different from the other technique I've identified that intellectual Orthodox Jews use to believe: compartmentalization. In compartmentalization, the intellectual simply chooses not to apply his/her full range of intellectual techniques to certain religious questions. (An example of compartmentalism is applying the techniques of textual criticism to the Talmud but not to the Bible, or using skepticism during one's day job as a scientist but not applying it to religion.) I've always understood compartmentalization as a technique people use when they are too scared to question their foundational beliefs.

But this is something different. This isn't turning away from the truth in fear, but rather turning away with pride. Somehow the Rav and many like him convince themselves that there is something noble ("heroic") about believing the unbelievable.

What should we call this technique? "Heroic denial?"

Reasons To Believe

Reality is that which, when you stop believing in it, doesn't go away -- Philip K. Dick

Brooklyn Wolf asks, Do You Really Require Proof?

I don't have any absolute proof, and, truth be told, I don't need any. Just by looking at the wonderfulness of nature, from the macroscopic to the microscopic, I am convinced that God exists. When I look at the universe and consider the possibilities that it either sprung into existence by itself or had help, I take "had help." Yes, it's only a gut feeling and yes, it falls far short of proof, but that's all I need to live my life. But I'm also honest about it. I know that it's not proof, and I state the same up front to anyone who asks. I don't require "solid proof" for my beliefs -- and, if you seriously consider what I said, neither do you.

This was my response:

"Proof" is the wrong word. What people need are reasons. For some people, the fact that they like Orthodox Judaism is reason enough to believe. For others, the fact that their parents and ancestors believe is reason enough.

And then some people just want to know what's TRUE, period. We don't want reasons to believe if those reasons don't help us believe what's true. We want to avoid the traps other minds fall into: denial, logical fallacies, and sheltering ourselves from people and ideas that might destroy our beliefs.

We see that people with Muslim parents tend to believe in Allah and people with Jewish parents tend to believe in YHWH and we realize that people who believe for the kinds of reasons that we believed basically believe whatever they want to believe.

So we become skeptics. We set out to find what's true. And we steel ourselves to face the truth even if we have to give up some cherished beliefs and even if accepting the truth means that our families and friends and communities might reject us.

I'm not saying this makes us better people, or more healthy psychologically. I'm sure the psychological reasons for believing what our communities believe evolved for a reason. What I am saying is that we're more likely to believe in what's true.

If you'd rather believe what your loved ones believe and what your parents believed and what lets you live in an Orthodox community, you should probably stick with whatever it is that lets you do that. If you want to know what's true, become a skeptic.