פאליטיק איז א קרענק! – שיר באידיש

ר’ יואל ראטה מוזיק ווידיא – עלעקשאנס – Music Video R’ Yoel Roth

Dec 2, 2020

ר’ יואל ראטה מוזיק ווידיא – עלעקשאנס – Music Video R’ Yoel Roth
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ווערטער פונעם ניגון:

אוי די נייעס ווארפט א שרעק,
צו די וועלט עס קומט אן עק,
אמעריקע גייט ווערן אויסגעמעקט.

פזמון: דער באשעפער פירט די וועלט,
און ער טוט וואס אים געפעלט,
אלעס אנדערש איז דאך נארישקייטן.
אונז האמיר א גרויסער גאט,
וואס די וועלט באשאפן האט,
נאר אמונה טוט דעם איד באגלייטן.

ביידן איז צו אלט,
טראמפ איז צו קאלט,
אוי געוואלד, אמעריקע צופאלט.
לינקע, דעמאקראטן,
רעכטע, רויטע שטאַטן,
גייען זיך שיסן ביי די זייטן.
פזמון

הערן נייעס העלפט גארנישט,
עס מאכט נאר דעם מענטש צומישט,
יעדער ווייסט אז זיי פארקויפן גארנישט.
פזמון

רעד נישט נארישקייטן,
לאז דיך אפ פון ביידן,
זע צו לעבן רואיג און באשיידן.
פאליטיק איז א קרענק,
ס’איז נישט גוט פאר ענק,
נוצן האט עס קיינעם נישט געברענגט.
פזמון

מאתר יוטיוב, כאן.

Business Collusion + Useful Idiots (aka ‘Consent of the Governed’) = Unjust ‘Laws’

Bootleggers and Baptists

From Wikipedia, the free encyclopedia

Bootleggers and Baptists is a concept put forth by regulatory economist Bruce Yandle,[1] derived from the observation that regulations are supported both by groups that want the ostensible purpose of the regulation, and by groups that profit from undermining that purpose.[2]

For much of the 20th century, Baptists and other evangelical Christians were prominent in political activism for Sunday closing laws restricting the sale of alcohol. Bootleggers sold alcohol illegally, and got more business if legal sales were restricted.[1] Yandle wrote that “Such a coalition makes it easier for politicians to favor both groups. … the Baptists lower the costs of favor-seeking for the bootleggers, because politicians can pose as being motivated purely by the public interest even while they promote the interests of well-funded businesses. … [Baptists] take the moral high ground, while the bootleggers persuade the politicians quietly, behind closed doors.”[3]


Economic theory

The mainstream economic theory of regulation treats politicians and administrators as brokers among interest groups.[4][5] Bootleggers and Baptists is a specific idea in the subfield of regulatory economics that attempts to predict which interest groups will succeed in obtaining rules they favor. It holds that coalitions of opposing interests that can agree on a common rule will be more successful than one-sided groups.[6]

Baptists do not merely agitate for legislation, they help monitor and enforce it (a law against Sunday alcohol sales without significant public support would likely be ignored, or be evaded through bribery of enforcement officers). Thus bootleggers and Baptists is not just an academic restatement of the common political accusation that shadowy for-profit interests are hiding behind public-interest groups to fund deceptive legislation. It is a rational theory[7] to explain relative success among types of coalitions.[1][8][9]

Another part of the theory is that bootleggers and Baptists produce suboptimal legislation.[10] Although both groups are satisfied with the outcome, broader society would be better off either with no legislation or different legislation.[11] For example, a surtax on Sunday alcohol sales could reduce Sunday alcohol consumption as much as making it illegal. Instead of enriching bootleggers and imposing policing costs, the surtax could raise money to be spent on, say, property tax exemptions for churches and alcoholism treatment programs. Moreover, such a program could be balanced to reflect the religious beliefs and drinking habits of everyone, not just certain groups. From the religious point of the view, the bootleggers have not been cut out of the deal, the government has become the bootlegger.[3]

Although the bootleggers and Baptists story has become a standard idea in regulatory economics,[12] it has not been systematically validated as an empirical proposition. It is a catch-phrase useful in analyzing regulatory coalitions rather than an accepted principle of economics.[13]

Literal example

In 2015, liquor stores in the “wet counties” of Arkansas allied with local religious leaders to oppose statewide legalization of alcohol sales. Where the religious groups were opposed on moral grounds, the liquor stores were concerned over the potential loss of customers if rival stores were permitted to open in the “dry” counties of the state.[14]

Other applications

Bootleggers and Baptists has been invoked to explain nearly every political alliance for regulation in the United States in the last 30 years including the Clean Air Act,[15] interstate trucking,[16] state liquor stores,[17] the Pure Food and Drug Act,[18] environmental policy,[19] regulation of genetically modified organisms,[20] the North American Free Trade Agreement,[21] environmental politics,[22] gambling legislation,[23] blood donation,[24] wine regulation,[25] and the tobacco settlement.[26]

See also

Continue reading footnotes on Wikipedia…

There Is a Global Loss of Faith In the Lies. And Nature Abhors a Vacuum. So…

How Elite Institutions Lost Their Legitimacy

Arnold Kling talks to Martin Gurri about how social media has accelerated the erosion of public trust in elite institutions

Martin Gurri doesn’t like to make predictions. But if you were lucky enough to read his groundbreaking 2014 book, The Revolt of the Public, when it was first published, you’d have an excellent guide for understanding much of what subsequently happened in the United States and around the world. Gurri’s thesis—that information technology, particularly social media, has helped to dramatically widen the distance between ordinary people and elites—has proven invaluable in explaining not only the election of Donald Trump, but other recent populist events around the globe.

Arnold Kling was one of the first people to see the importance of Gurri’s book. He’s also written his own influential contribution to our understanding of recent social and political trends. In 2013’s The Three Languages of Politics, Kling shows how three different political tribes in the US—liberals, conservatives and libertarians—have been speaking past each other, rather than to each other, helping to increase political polarization.

On Jan. 31, Kling sat down with Gurri at the Mercatus Center to discuss the latter’s views on the push and pull between the public and elites, focusing on three institutions: the academy, journalism and politics.

Gurri, who is a visiting research fellow at the Mercatus Center, worked for many years as a media analyst at the Central Intelligence Agency. He currently writes a monthly column for the Mercatus Center’s online magazine, The Bridge. Kling, who is a senior affiliated scholar at Mercatus, is a housing economist who has worked both at Freddie Mac and for the Board of Governors of the Federal Reserve System. In addition to The Three Languages of Politics, Kling has authored a number of other volumes, including Specialization and Trade, and is a regular contributor to The Bridge.

This transcript, as well as the audio of the conversation between Kling and Gurri, has been slightly edited for clarity.

ARNOLD KLING: We have a bunch of things in common. Some of them quite random, but one of them is that each of us put an e-book out that we self-published, and each book was kind of ahead of its time. Mine was called The Three Languages of Politics, and I put it out in 2013, and it eventually got picked up by Cato and there’s now a print edition. And that talked about the psychology of political tribalism, and now everyone’s into that. I just noticed that Ezra Klein’s latest book is on that topic. I was on a panel a few weeks ago with Jonathan Rauch, and he spoke first and he said everything you need to say about political psychology, and I said, whoa, what am I going to say after that?

And Martin’s book, he put it out in 2014, right? It was The Revolt of the Public, and that’s about the restlessness of people worldwide. Now I think everyone has noticed that it’s happening in more than one country, these populist revolts. So we kind of have that in common. Anyway, Yuval’s book is about institutions and the decline in institutions. He starts out with every institution has seen this decline in trust, based on polling data. That there has been an information revolution. Am I right that you measured it somehow? At some year there was so much information available, and then in that year it basically doubled?

MARTIN GURRI: Some scholars said U Berkeley tried to measure the total amount of information in the world. This is the year 2003 or something. They came up with—and they measured it in various different ways, in bits—the fact that in the year 2001 information was produced at a volume that was double that of all previous history going back to the cave paintings and the beginning of culture. All right. 2002 doubled 2001. That has more or less been maintained. If you chart it, it looks like a stupendous wave. So you’ll hear me talking about an information tsunami. That’s only partly a metaphor. When you chart it out, it really kind of looks like this enormous wave of information that has crashed on the institutions and is not a revolution, but a turbulence, I would call it.

KLING: Two to the 10th is 1,024. I figured that out before I came here. So that means if there was this much information in 2000, there was 1,000 times in 2010 and a million times that today. I have a different water metaphor—a tsunami. Sort of imagine in 2000 information was the Mississippi River. You knew where it was coming from, you know where it’s going, stays at the same level. And now you’re in the middle of an Atlantic storm, waves coming from different directions, 30 feet high. You have these boats that were built for the Mississippi River, and they find themselves in this storm, and that’s kind of where we are. But that’s not the only aspect of it. I would say the distribution of who has the most information has changed, right?

GURRI: Right, this enormous upswing of information comes from below. Information always used to come from above. And our institutions—political institutions, businesses, the media—were used to a world in which their little cone of information was pretty much controlled by them. I mean, there was some leakage back and forth, but pretty much controlled by them. So they controlled the story that they wanted told. In this Atlantic storm that we’re in, or a tsunami, basically, that’s no longer possible.

And a lot of the legitimacy and almost all of the authority that these institutions had in the 20th century has been swept away. Basically, every error, every lie, every confusion, every silly statement, everything that you said today that wasn’t like what you said two years ago, the kinds of things that in the 20th century was kind of papered over because we tell the story the way that makes us look better, all of that is out there now. And it has completely eroded trust in our political institutions, including democracy.

KLING: So let’s start with journalism. When we were growing up, if it was me against the New York Times, the New York Times had reporters in the field, photographers in the field, wire service subscriptions, access to government officials, probably better access to academics. Now we can both look at Google and see kind of the same thing.

GURRI: Well, illustration: The New York Times in a very strange kind of… roll the drums, please… the winner is type of endorsement of the Democratic field, came up with two, somehow—[Elizabeth] Warren and [Amy] Klobuchar—and it was “yawn.” Nobody cared, right?

Joe Rogan, totally unaffiliated podcaster whose audience dwarfs not only the New York Times by many, many factors, but any newscaster on television, endorses Bernie Sanders, and it’s controversy for a week, right? It’s people yelling… That mattered. New York Times, nobody cared. It’s a changed world.

Continue reading…

From Discourse Magazine, here.

מי שאמר לשמן שידלק יאמר לחומץ שידלק

איתי עמרן בשיר חדש על רבי חנינא בן דוסא: “פעם אחת”

איתי עמרן שר את השיר הזה בביצוע ספונטני שהפך כה מהר לוויראלי ברשת – שהוא מיהר להקליט אותו ולהוציא אותו באופן רשמי. האזינו

מוזיקה יהודית | ד’ אלול התש”פ | 
אא

    מילות השיר:

    פעם אחת בערב שבת אל ביתו נכנס

    חנינא בן דוסא צדיק גדול ממש

    ראה את ביתו היחידה יושבת ובוכה

    איך אפשר להיות עצוב בשבת מנוחה

    מה קרה ביתי יקרה למה את לא שמחה

    אמרה הדלקתי חומץ במקום שמן ומה יהיה איתך

    איך תלמד ללא אורה וכל דברי תורה

    אמר לה תאמיני במי שהכל ברא

    מי שאמר לשמן שידלק יאמר לחומץ שידלק

    מה קרה בסוף הסיפור אף אחד לא ראה

    אמרו שיום אחד גדלה אותה השאלה

    איפה שהייתה אמרה לו אין עוד מלבדך

    כל חייה רק הלכה בשביל האמונה.

    מאתר הידברות, כאן.

    Eretz Yisroel Is a Real Place and People Really Live There (For Keeps)!

    Elisha Bruck, Ramat Beit Shemesh Gimmel

    I grew up in Boro Park and learned in local mosdos. I went to Chasam Sofer for high school, and for beis medrash I attended the Yeshiva of South Fallsburg where I learned by Rav Elya Ber Wachtfogel shlita. I then came to Eretz Yisroel to learn in the Mir yeshivah, where I was in Rav Asher Arieli shlita’s chaburah for a zman, and then in Rav Gershon Meltzer shlita’s daf chaburah.

    Growing up in Boro Park, I felt that I was living in the most Jewish environment possible. With round-the-clock minyanim, shteeblach on every corner, and no goy living within the radius of a good few blocks, nothing was missing. I recall buying my daled minim on erev Sukkos on 13th Avenue, and thinking that the only thing that can compare with this bustling encounter with Jews is Shalosh Regalim in the times of the Beis HaMikdash.

    My first deep encounter with the topic of Eretz Yisroel was when I was in tenth grade. One day on my way to yeshivah, I saw a huge poster with a picture of someone who looked like he was beaten up at a hafganah (protest) in Eretz Yisroel. The poster invited people to a hafganah taking place later that day in front of the Israeli consulate in Manhattan. That afternoon I found myself on the ‘F’ train with a few friends, heading to the city to join the hafganah. (Isn’t being mekadesh Shem Shomayim in Manhattan more important than English class…?!)

    We got off the train stop in Manhattan and walked the few blocks until we reached the protest. It was a very big macha’ah (protest), much larger than what we had expected, allegedly against police brutality – but it turned out to be a more general anti-Zionist protest. This got me thinking – which side do I really want to be shouting on? What are they really shouting about? Maybe there’s more to the topic than readily seen.

    The entire way home I was thinking, was the protest a good thing or not? What does it have to do with Eretz Yisroel?

    A short time later, my older brother came home from learning in Yeshivas Mir in Yerushalayim; I asked him about the subject. He referred me to seforim which dealt with the current significance of Eretz Yisroel – from Eim HaBanim Semeicha of Rav Yissachar Teichtal ztz”l, Hy”d, to Vayoel Moshe of the Satmar Rebbe ztz”l, and everything in between. I came to realize that yishuv Eretz Yisroel is not just a minhag or inyan. It is a real and relevant mitzvah which should be fulfilled if possible.

    The more I delved into the sugya, the more I realized that I wasn’t making any startling discoveries people never knew about; I learned that in every generation many Gedolim actually made the journey and settled in Eretz Yisroel, or at least attempted to.

    It was when I came to learn in the Mir and was exposed first hand to life here in Eretz Yisroel that I really decided that I wanted to live here. I saw how for many people, living here in Eretz Yisroel is a reality.

    Looking back, I recall thinking that if so many people have successfully moved here and made Eretz Yisroel their home, then it’s doable; living in Eretz Yisroel is something that could be done.

    When I would discuss this topic of living here in Eretz Yisroel with people back in America, they would tell me it just can’t be done. They would tell me that housing is unaffordable, mortgage rates are not good, you can’t get a good job here, the government makes it hard to live here, and other such assertions. When I would tell them that I see many Americans living in Eretz Yisroel, they would say, “Yes, you can live there for a year or so, but long term? It’s not practical; it just doesn’t work.”

    There seemed to be a bit of a disconnect or a misunderstanding, because all around me I was seeing people who were actually living here – going to work at jobs they had, sending kids to school, taking out mortgages and buying homes, and otherwise doing all the things people do.

    Of course, things here aren’t the same as in America – the language, the culture, housing, cars and many other things are unique to Eretz Yisroel. But life itself is pretty much the same – people get up in the morning, go to kollel or to work, drive cars, send kids to school, go shopping, and lead normal and productive lives.

    I definitely had my challenges integrating. Learning how others coped didn’t really help me, as everyone has their own unique set of challenges. But I did see how everyone managed in their own way and that over time things did tend to improve – I realized that I too could be successful here.

    It may take some time and effort to settle in – in fact, it definitely will – but it can be done. That’s the message I’ve been getting from the reality on the ground here, and that’s the message I want to pass on to you.

    B’Hatzlachah!

    On the Same List

    One thing that gave me chizuk and helped me pull through some challenging times is what Chazal say (Berachos 3) about Eretz Yisroel: Along with Torah and Olam Haba, it’s one of the three gifts HaShem has given us which are acquired through yissurim.

    In the realm of limud haTorah, when times got rough and the learning became challenging, I knew that I just had to persevere and go on learning. Although it might have been hard at the time, it was worth the price, and as time went on it got better and easier. Same with nisyonos. They can be hard, challenging and frustrating, but we know that that is the nature of nisyonos, and that Olam Haba doesn’t come without overcoming hardships. Eretz Yisroel is no different; it’s on the same list. It is acquired through yissurim, but, just as in the case of Torah and Olam Haba, it can be acquired with time and it is worth every bit of effort.

    This article is part of our Haaretz Hatovah series featuring Yidden living in, settling, and building up Eretz Yisroel. For more information please contact us at info@naavakodesh.org or visit naavakodesh.org/haaretz-hatovah

    Republished with permission from Yated Ne’eman.

    From Matzav, here.