WHY ARE WE SUFFERING FROM THE ARABS?

First of all nothing is simple.  The issue is complicated are there are many reasons but Rabbi Yechiel Weitzman explains the core of problem in his book The Ishamealite Exile;

The reason man is being confronted with the actions of Ishmael is to bring him to the realization that he will never solve his problems solely by means of his own strength.

To this day, no solution has been found to prevent suicide attacks. There is no army or force in the world able to contend successfully with the terror of suicide bombers. All mankind stands impotent before these madmen. The military aircraft, tanks and rockets on whose strength nations relied until the recent past are utterly useless. There is nowhere to turn --almost nowhere, that is. For we still can turn to our Creator, and only to Him, to save us from the sons of Ishmael.

Hence, Ishmael is the means by which the world will regain it's lost faith. This is the nature of the Ishmaelite exile.

Yet make no mistake about it: Ishmael is not consciously G-d's messenger in this mission. He commits murder of his own volition, using his own free will. And he will come to his downfall at the End of Days because of it. But Divine providence makes use of a wagon already running along the course of its own choosing to bring the world under the dominion of the kingdom of G-d, so that all may recognize Him and believe in Him. This is where free will and Divine decree meet.

This plan, whereby Ishmael serves as a physician of sorts to heal us of our lack of faith, appears in our ancient sources. Rabbi Eliezer ben Hyrkanos, Rabbi Akiva's teacher wrote (Pirkei deRebbi Eliezer, ch.31):

There were six individuals who were named before they were born.... Why was Ishmael [which means, "G-d will hear"] called by that name? Because the Holy One, blessed is He, will hear the moaning of the people as a result of what the children of Ishmael are destined to do to them in the Land [of Israel] at the End of Days. This is why he was named Ishmael.

Rabbi Eliezer, then, pinpointed both the place and the time: the Land of Israel at the End of Days. This astonishing forecast was recorded at least nineteen hundred years ago, before the birth of Islam and the existence of Arab culture. What lies beneath Rabbi Eliezer's question, "Why was Ishmael called by that name?" Wasn't the answer given explicitly in the Torah? Didn't the angel tell Hagar to name him Ishmael "because G-d has heard your affliction"? (Bereishis 16:11).

The answer is that if the name's full meaning was that conveyed by the angel, the name should have been Shamael ("G-d has heard"), for the angel referred to the prayer Hagar had already offered due to her suffering. But the angel specified a name that refers to the future, "G-d will hear." Rabbi Eliezer saw in this an allusion to future events.

Ishmael, through his persecution of the Jews, will bring the Jewish people to recognize that their own strength will be insufficient to solve the problem of suicide bombers. Only when they return to their faith and cry out to G-d in prayer will they be rescued.

The ideas discussed in all the preceding chapters regarding the Ishmaelite exile and the End of Days are encapsulated in a single verse of the Torah, where Moshe Rabbeinu informs the Jewish people what will befall them at the End of Days. He describes all the events that unfold today before our very eyes: "they enraged Me with a non-G-d; they angered Me with their nonsense. And I will enrage them with a non-people; with a despicable nation I will anger them" (Devarim 32:21).

How are we to understand why the Creator incites against us "a despicable nation," as stated in the passage referred to above, and why will those termed "a nonpeople" so enrage us?

The answer is hidden in the above verse, which appears near the end of the Torah. G-d tells the Jewish people that in the future, when they distance themselves from Him and provoke Him with a "non-G-d" (belief in other powers), then He will "enrage them with a nonpeople"; that is, He will have them live in proximity to groups who are not defined as a people.

The Ramban in his commentary on this verse explains that a "nonpeople" is a people that cannot develop a society fit to be called a nation, because they are not organized as a nation is. Rashi in his commentary relates a bit differently to the verse's meaning. He says that a "nonpeople" is a people that has no name." Yet the import is virtually identical to the Ramban's understanding: people who are not organized as a nation do not have a name as a nation. They are thus considered "a despicable nation," lowly and disgraceful. In all of our other exiles, we have been under the rule of peoples that had clearly defined national identities. They had a name and all the trappings of nationhood. Moreover, in the mercy of gangs of murderers, not established nations. (The Ishmaelite Exile, Rabbi Yechiel Weitzman)

While suicide bombings are not the current method of terror, the story is the same. The government can't protect us. The army can't protect us. The police can't protect us. So what is the solution?

Rabbi Chaim Vital adds, "We are at a loss as to what to do . We have no hope but to trust in His great name, may He be blessed, that He may save is from their hand." We see clearly that Rabbi Chaim Vital also reveals that persecution at Ishmael's hands will prod the Jewish people to renewed faith in G-d and to prayer. Only then will G-d answer.

Our sages teach us that prayer has the power to renew a person's faith. However, they say that only prayer that is called a "moan" (נאקה) has this ability. What is this moan?

Rescue from Ishmael requires a special kind of prayer. The quotation cited in the previous chapter from Pirkei deRebbi Eliezer explains that Avraham called his son Ishmael ("G-d will hear") because of the prayers that the Jewish people were destined to pray to be redeemed from Ishmael's decrees. With respect to these decrees, it says, "The Holy One, blessed is He, is destined to hear the moan of the people." A "moan" is a cry that bursts forth from the depths of the heart. In response to the awful sufferings that Ishmael will inflict upon Israel, they will cry out from tremendous pain with a moan. They are assured that when that happens, their prayer will be accepted.

There is an added dimension to our sages' choice of the word "moan" rather than "prayer" (תפילה) or "plea" (בקשה). Prayer is a request for something an infividual wants but does not have. But a "cry" (which Rashi uses as a synonym for "moan") is a prayer for life itself. The shahids around us give us the feeling that our very lives are in peril. Redemption will come only when we realize that without faith in G-d, our lives are at risk. Then we will truly cry out to G-d from the depths of our being.

Unfortunately, only the suffering Ishmael brings on us will lead us to this realization.
(The Ishmaelite Exile, Rabbi Yechiel Weitzman)

MERCY FOR THE CRUEL? BY RABBI MEIR KAHANE

Parashat Beshallach – Mercy for the cruel? - Rabbi Meir Kahane

The water came back and covered the chariots and the horsemen of the entire army of Pharaoh, who were coming behind them in the sea – there remained not a one of them. (Ex. 14:28)

“The ministering angels sought to sing G-d's praises [when the Egyptians drowned at sea]. G-d responded, 'My handiwork is drowning at sea and you would sing?'” (Megillah 10b) Who can retell the distortions of G-d's valor perpetrated in recent generations! The deliberate distortion of “My handiwork is drowning in the sea”, as if we must glumly avoid gladness when our enemy falls, has become the steady fare of those who consume the alien culture [of the secular Western world]. G-d, Merciful Father and Creator of all life – righteous and evil – certainly does not sing or rejoice when His evil children die. Despite their wickedness, they are still His, and what father will rejoice at his son's death, even if that son be the most evil on earth? 

All the same, G-d does not hesitate to kill His handiwork, as when He drowned the Egyptians. He does not sing; He does not rejoice; but he drowns His handiwork at sea. True, He, Himself, neither rejoices nor allows rejoicing or song in Heaven, but others, the Jewish people, He does cause to rejoice.

In fact, He requires them to sing. Our sages said (Mechilta, Beshallach, Mesechta Devayehi, Ch.2): “The L-rd will fight for you” (Ex. 14:14): That is, “Will G-d perform mighty wonders for you while you just stand in silence?” Israel asked Moses, “What should we do?” and he responded, “Extol and exalt! Sing the praises, glory and majesty of the Master of all warfare, as it says, 'Let the high praises of G-d be in their mouth' (Psalms 149:6)”... Israel then opened their mouths and sang G-d's praises.

Because of their arrogance and wickedness, G-d drowned His handiwork in the sea and commanded Israel to sing praise and thanks to G-d, so as to inform the world that “The L-rd will reign forever and ever!” (Ex. 15:18).

Forgiveness and love for an enemy? Mercy and sorrow over his death? Here is Midrash Avchir, quoted in Torah Shlema, Ex. 14:31, letter 210: “Israel saw the great work” (Ex. 14:31): When G-d wished to drown Egypt, Uza, Egypt's angelic prince stood before G-d and said:”Master of the Universe! You have been called righteous and upright...Why do you wish to drown the Egyptians?” ... Just then Gabriel rose up, took a mud brick and stood before G-d saying, “Master of the Universe! Shall You have mercy on these who so harshly enslaved Your children with mud bricks?” G-d immediately retracted, judging them strictly and drowning them in the sea.

Sorrow over the death of the evil? Over Israel's enemies? The Torah's very defining good and evil in real, absolute terms constitutes a declaration of war against the [contemporary secular Western] culture of the nations and of the Hellenists [secularized Jews] who adopted it. That culture preaches that no one absolute good or evil can be determined, since all ideas and concepts, including those defining good and evil, are the product of human thought. Both those who deny the existence of a Supreme, Omniscient, Omnipotent G-d Who is the source of wisdom and truth, and those who admit the existence of a Supreme Being yet deny Torah from Sinai, i.e., that G-d set forth a blueprint in the Torah, hold that we cannot attach special status to one “good” over another.

Tolerance and pluralism are the ultimate principles of that alien culture. Since followers of that culture cannot determine with certainty what evil is, they cannot eradicate it from the world. Mercy toward the cruel is not a good trait. Quite the opposite, one is duty-bound to separate oneself from the evildoer even if this is a difficult step, and even if it appears cruel. The cruel, wicked person will influence goodness and corrupt it. There can be no coexistence between evil and upright people – only separation.

The mitzvah of eradicating evil from our midst requires us to hate it, as in Psalms 97:10, “Those that love the L-rd hate evil.” It is the duty of him who loves G-d to hate evil and evildoers, for they are G-d's enemies. Nonetheless, in the alien [contemporary secular] Hellenist culture, the themes of love and hatred have been so entirely distorted that it is a terrible crime to speak of hatred as a halachic duty in the right time and place. False love finds a hundred different ways to overlook evil. Advocates of that culture have transformed all such traits as cruelty and revenge into an evil that must be shunned. Such is not the Torah's way...

G-d, Creator of the universe and all that it contains, also created attributes, ethics and values. He created and defined them, assigning every single trait its time, place and purpose. As King Solomon said (Eccles. 3:1-8): To everything there is a season, and a time to every purpose under the heaven. A time to be born and a time to die; a time to plant and a time to pluck up that which is planted; a time to kill and a time to heal; a time to break down and a time to build up; a time to weep and a time to dance; a time to cast stones and a time to gather stones together; a time to embrace and a time to refrain from embracing; a time to seek and a time to lose; a time to keep and a time to cast away; a time to rend and a time to sew; a time to keep silence and a time to speak; a time to love and a time to hate; a time for war and a time for peace.

Everything has a season. There is a time for every attribute and value. G-d created them all and assigned each a purpose, place and time. There is a time to love – but also a time to hate. Anyone incapable of hating those who G-d commanded us to hate is a sinner and heretic and he brings destruction to the world.

In the final analysis, if someone does not know how to hate properly, he cannot love properly. Whoever is unready for war in the right time and place, mandated by G-d, is a sinner and heretic precisely like someone unready for peace. G-d, Who created the world, understands “the minds of His beasts” (Prov. 12:10) in all their detail. He, Who understands and listens, examining man's inner recesses, knows that there is a place for mercy, peace, love, kindness and forgiveness, but simultaneously a place and a need for “cruelty”, so to speak, for war, hatred, killing, uprooting wickedness from the land and destroying evil from the world. What would one not do to save and defend one's household, family and friends from their enemies, to rid their world of danger, to frustrate the evildoers' designs? What would one not be ready to do to the evildoers themselves?

Precisely with this in mind, G-d, Merciful Father of the universe, gazed down and saw the danger posed by evil and wickedness threatening His righteous dear ones, innocent of all wrong. He understood that it is an unpardonable sin to take pity on those of whom it says, “Out of the wicked comes forth wickedness” (I. Samuel 24:13), thereby facilitating their cruel treatment of the righteous and innocent. Whoever takes pity on an evildoer, leaving him free to treat the righteous with cruelty and abuse, is not merciful but cruel. Anyone incapable of hating evil and evildoers can never love the righteous. The death of the wicked is infinitely preferable to the death of the righteous, and eradicating evil is infinitely superior to eradicating good.

Quite the contrary, when G-d destroys evil and evildoers, He is not showing kindness just to the righteous and innocent but to the evildoer as well. He does a kindness to the evildoers when He removes them from the world, for He thereby prevents their doing evil and increasing their sins. This represents a great gift from G-d which lightens their punishment in the Afterlife.

We find this regarding Enoch, of whom it says, “Enoch walked with G-d, and he was not, for G-d took him” (Gen. 5:24). The Midrash comments (Bereshit Rabbah 25:1): “Enoch was a hypocrite – sometimes righteous and sometimes evil. G-d said, 'Let Me remove him while he is still righteous.'” This is the true, definite meaning of our sages' utterance above, “The death of the evildoers is beneficial to them and beneficial to the world.”

It is beneficial to the world because the evildoers stop oppressing it. It is beneficial to the evildoers because G-d is saving them from themselves.

G-d established a time and place for love and for hate, and in the right time and place, each is a duty and a commandment. The Torah never contained, and never will contain, a concept of “groundless love”, just as the Torah absolutely rejects the concept of “groundless hate”. In G-d's attributes, nothing is “groundless”. Rather, there is a clear reason for all required behavior – with love and hatred warranted in their time and place. It is our duty to carry them out lawfully and as commanded, without, G-d forbid, confusing them.

Source

A TIME TO HATE

On Shabbat Chol Hamoed Sukkot we read Kohelet in which it is written;

Everything has its season, and there is a time for everything under the heaven:
A time to be born and a time to die;
a time to plant and a time to uproot the planted.
A time to kill and time to heal;
a time to wreck and a time to build.
A time to weep and a time to laugh;
a time to wail and a time to dance.
A time to scatter stones and a time to gather stones;
a time to embrace and a time to shun embraces.
A time to seek and a time to lose;
a time to keep and a time to discard.
A time to rend and a time to mend;
a time to be silent and a time to speak.
A time to love and a time to hate;
a time for war and time for peace.

Due to our time in the exile, we have assimilated the ideas of the goyim. We have learned from them the distortion of truth that says destroying, killing, hate and war are always bad and building, healing, love and peace are always good.

This is wrong! There is a time and a place for everything even hate and war.  It isn't easy. We, the Jewish people, have inherited our innate nature of chesed from our father Avraham. Just as Avraham suppressed his nature of chesed to fulfill the will of HaKadosh Baruch Hu, so must we. We must struggle every moment of every day to discern what is expected of us, by Hashem, in any given circumstance. We can't just follow our hearts like the goyim.  We must learn Torah and study the words of our Sages, daven for wisdom and guidance so we know exactly how to act or react.

HOW "GOOD" CAN BE USED BY "BAD"

We know that the yetzer tov can use its opposite, the yetzer ha-ra, for its own purposes, either by shelo lishmah, or as described in the article "Light from Darkness" (See p.180).  We learn this from the saying: "You shall love Hashem... with all your heart-- with both your inclinations, the good and the bad.

    It may not be realized that the yetzer ha-ra can use the yetzer ha-tov for its own purposes, too.

    Say the yetzer ha-ra causes a person to sin, and the yetzer ha-tov then counterattacks by giving him conscience-pangs. The person suffers from the contradictions within himself.  The yetzer ha-ra may tempt him to rid himself of the contradictions and silence the voice of conscience by self-deception and radical denial.  This means that he decides to reverse his values and henceforth to consider the bad as good and the false as true. The yetzer ha-ra has succeeded in converting the demand of the yetzer ha-tov into a factor leading to denial and heresy. 

    This is the meaning of the saying of our Rabbis:  "It is not enough for the wicked that they have not turned the yetzer ha-ra into yetzer tov; they have even turned the yetzer tov into yetzer ra'."

    The lesson is that one has to look very carefully at the demands of the yetzer tov.  One has to refine them, select them, and see that they lead promptly to practical results.  If not, one might wake up one morning and find that the yetzer ha-tov has lost its voice.

    It is all too easy to forget the true perspective and adopt the opposite view.  This is the one that has many names--"practical," "realistic," "progressive"; but whose real name is nothing more nor less than: "false."

    The result may be that the person finds he is --at least temporarily--at peace with himself.  But may God preserve us from that kind of peace!

(Strive for Truth, Rabbi Eliyahu E. Dessler, volume 2 p. 95)

RABBI KAHANE ON THE ERA OF REDEMPTION

The Jewish Idea (The Time of the Redemption) p. 907-909

In the era of Redemption, Ishmael  will rise up and become strong while still hating Isaac, Jacob and their descendants.  They will provoke kings and nations, while the world is sinking into a chaos of wars and tragedies.  We have already quoted Pesikta Rabbati (Kumi Ori, 36):

R. Yitzchak said, “The year the Messianic king is revealed… Persia will provoke Arabia, Arabia will go to Edom to take counsel from them, and then Persia will go back and destroy the whole world… Israel will be in a tumultuous panic, asking ‘Where shall we go? What shall we do?’”

The Holy Zohar, likewise, often states that the Ishmaelites  will attack the Jewish people and Eretz Yisrael in the end of days. The Zohar, Bereshit, 119a, teaches, “At that time, the Ishmaelites will be aroused together with all the nations of the world to attack Jerusalem.” The Zohar further teaches (Vaera, 32a, part of which was quoted previously):

The Ishmaelites shall long have control over the Holy Land when it is empty… and will deter Israel  from returning to their place… In the future, they will stir up major wars, and Edom’s descendants will gather against them and wage war on them—one on the sea, one on dry land, and one near Jerusalem. They will employ great force against each other, and the Holy Land will not be given over to Edomite control.

Thus the wars of Ishmael will be against Israel and will also be part of the series of wars between the nations.  All this will occur in an age of global collapse, which G-d will bring in order to punish the nations, sanctify His profaned name, defeat and eradicate false gods and religions, and publicize His Oneness to all the world.  The central theme of that age will be G-d’s  confrontation with the nations’ deities and religions, and Israel are duty-bound to clarify this point publicly.  Only when the world understands that the confrontation is religious, will they note the collapse of all the untrue faiths. On that day, “the L-rd shall be King over all the earth” (Zecharia 14:9); He shall be one and His name one” (Ibid.) “For the kingdom is the L-rd, He is ruler over the nations” (Psalms 22:29) – and over their gods.

The first redemption from Egypt was this way.  As our sages said (Tanchuma, Vaera, 13), “Why did the water get smitten first with blood?  Because Pharaoh and the Egyptians used to worship the river.  G-d said to Moses, ‘First smite their god in their presence, and then smite them.’” They also said (Mechilta, Beshalach, Mesechta DeShira, 2):

When Israel saw (Egypt’s) angelic prince fall, they began praising G-d.  It therefore says  “Exaltation on the sea” (Ex. 15:1).  Just so, G-d is not going to punish the nations in the future until He punishes their angelic princes, as it says,  “On that day, the L-rd shall punish the host of the high ones on high” (Isaiah 24:21), and only then, “and the kings of the earth” (Ibid.).  It also says,  “How have you fallen from Heaven, O bright star, son of the morning!” (Ibid., 14:12), and only then,  “How have you been cut down to the ground, you who ruled over the nations” (Ibid.).  We also find, “For my sword is sated in Heaven” (Ibid. 34:5), and only then,  “Behold it shall come down on Edom” (Ibid.).  (See Tanchuma, Beshalach, 13 for a similar source.)

Mechilta teaches (Ibid. 9), “Nations heard and shuttered’ (Ex. 15:14).  Once the nations heard that Pharoah and his hosts had died at the sea, that Egypt was eliminated and that its deities had been punished, they began to shudder.” Our sages also said, (Tanchuma, Mishpatim, 18):

“I destroyed the Amorites before you… I will destroy their fruit from above” means their angelic prince, and  “their roots from below” means the Amorites.  G-d will, likewise, do the same in the  future.  He will first punish the nations’ angelic princes and only then their earthly kings.

The Jewish people are duty-bound to clarify for themselves and proclaim to the world that the confrontation between themselves and Ishmael is between the G-d of Israel and the false religion called Islam.  The confrontation of the redemption era must constitute a collision between our G-d and theirs.  Then G-d’s victory will be the height of Kiddush Hashem and proof of His greatness and unparalleled might, and will establish His reign over the world.

Should a frightened coward whisper to you that such a proclamation is likely to heap tragedy and destruction upon the Jewish People, send him back where he came from.  Do not let him spread his fear.  Surely, it is Israel’s duty to sanctify G-d’s name and make the world understand that “the L-rd is G-d”; there is none besides Him” (Deut. 4:35). Whoever  has reservations about this and intentionally ignores his duty out of fear, letting the false religions rule the world, profanes G-d’s name and is partner to blasphemy.

Surely the false religions are undeterred from proclaiming their “truth”. Neither Christians nor Moslems fear confrontation with other religions, and they demonstrate their views publicly, aggressively trying to reach and convert members of other faiths, including the Jewish People—Heaven help us.  The Ishmaelites speak openly about the greatness of their religion, never hesitating to talk of waging holy war for it’s sake.

By contrast, not only do a lion’s share of Jews, including the impoverished regime in Eretz Yisrael, reject the truth of Torah, but they allow the false religions to influence our Jewish brethren to  change their faith, and do not deport them form the Holy Land.  Our policy must be to demonstrate that the confrontation is and will remain religious, a struggle between G-d  and the god of the nations, between G-d’s Torah and alien culture and beliefs.  That they find the very thought of this illegitimate, insane and abominable, is our main problem. For the Ishmaelites’ pious faith, in face of Jewish heresy and apathy, we will ultimately pay a heavy price – Heaven help us!

We must praise the Master of all, and turn our thoughts and actions to understanding the truth—that there is a war going on between G-d’s Torah and false beliefs.  In this way, we will lift our eyes to the mountains, as King David said, “I will lift my eyes to the mountains (harim).  From whence will my help come?” (Psalms 121:1).  Bereshit RAbbah, 68:2, comments, “I will lift my eyes to the patriarchs (horim, literally “parents”), my teachers and masters.”

There is a spiritual war happening across the entire world between good and evil.  Good being the truth of Torah and evil being all false belief systems. We need to understand that we are at war and we are soldiers of Hashem. The teachings of our forefathers and our Sages are our weapons in this war.

YIRAT SHAMAYIM

"No matter which level one is on, the underlying principle of Yiras Shamayim is the same.  It is an awareness that moral relativism is a myth. There are absolute rights, and absolute wrongs, and there are consequences for our actions.

Other religions teach that if you have a loving relationship with their deity or deities then you can buy or confess your way out of even the most serious of sins.  That is not Judaism.  Judaism teaches that you can't buy your way out of sins.  The prophets repeatedly warned the Jews who lived in the Temple era that they could not storm into the Temple Courtyard, offer sacrifices and then return home to a lifestyle that ran counter to Hashem's will. Sacrifices offered by people who live their lives with the same lack of spiritual growth and achievement as the animals they sacrifice are worthless.  Sacrifices are part of a lifestyle.  If the sacrifice fits with everything else that one does, it causes Heavenly satisfaction.  But one cannot say,  "Hashem, look at what I am willing to sacrifice for You.  Please let me get away with A,B, and C."  No matter how loving a relationship you have with Hashem, you must still follow each of His commandments.  

A ye'rei Shamayim knows that since right and wrong are not randomly chosen, they cannot be summarily dismissed.  Hashem's love for us and ours for Him will not make up for a corrupt of careless lifestyle.  Realities remain realities under all circumstances, in all generations, and at all times."
( The Six Constant Mitzvos, Artscroll Series)

Rebbe Nachman on "spreading God's Word"

I first posted this in 2010, but do to recent events, it seemed worthy of a repost.

"....during first Temple times, when peace reigned in the world, King Solomon personally traveled far and wide, and sent emissaries to foreign countries, in an effort to spread God's Word. Solomon sought to love all human beings, by virtue of their being God's creatures, hoping that this would bring about a union of hearts and enable him to have an impact on their spirituality. However, when you truly love someone and care for him, you become aware of his or her thoughts (Imrei Pinchas, Inyanim Shonim 72). Thus, gentile thoughts entered Solomon's mind. He did not realize that the thoughts of the foreign wives he had taken had poisoned his holy thinking. furthermore, the very struggle to lift someone out of the mud will inevitably dirty your own clothes. Thus, the very desire to rouse the buried holiness in the gentiles roused the gentile desire to bury the Jewish people in unholiness (Likuty Moharan I, 59:1; Resisey Lailah 57, p. 83d)." (Chanukah with Rebbe Nachman of Breslav)

If this was the case with the wisest of men in an era of world peace, how much more so now. Those Jews who are "going out to teach the goyim", "breaking down the walls of separation between Jew and gentile", forging bonds with xians, even spending time in xian churches and homes, under the guise of bringing them closer to God, are not only endangering their own souls, but all of Am Yisrael.

"So if you want to bring others close, you must be protected from negative influence. You must become aware of all your thoughts, learn how to assess your intentions, and become sensitive to any subtle changes that may occur within you. In short, you must judge yourself. Furthermore, not everyone can be brought close to God, and certainly not all the time. Judgement and discerning is required to know who can and when (Likutey Mohoran I, 59:5-6:Likutey Halakhot, Geirim 3:26), because even compassion for all of mankind is sometimes inappropriate (Likutey Moharan II, 7:1)." (Chanukah with Rebbe Nachman of Breslov)"

Many of the Jews involved in this "outreach to the world" are ba'alei tshuva and recent converts to Judaism from anglo countries. Many of these people are not only lacking in Torah knowledge but the Torah knowledge they do have, has been heavily influenced by western thought and values. These Jews also refuse to listen to rabbis who have advised them to stop what they are doing. Do they really believe they are immune to the gentile influence even though Shlomo HaMelech wasn't?

We can only influence the gentiles for the good instead of being influenced by them, when we live as a separate and holy nation. A nation of priests who serve and honor Hashem, not the goyim. By this we will be a shining example, a light unto the nations. We cannot reach this point without separation.
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