“Do I not hate, O Lord, those who hate you?” Psalm 139:21

Gush Katif was lost because the defendants appealed to common sense and pity. There are no such feelings on a mass level. Masses are only capable of zealous action: it takes a lot of zeal to glue together such diverse people. The rallies in Stalinist Moscow or Islamist Mecca which debase individuals into a mass are one example. Importantly, however, self-abrogation is non-actionable: after the hajj, the Muslims simply go home. Hatred is the only actionable mass feeling.

Here lies the trap for the Israeli right: they are mostly nice people, religious, with firm family values. They just cannot hate. Contrast them with the leftists, adherents of social engineering who have no values besides their desire to destroy traditional societies. Negation is their only value, and hatred, unsurprisingly, is their generic feeling. People like Rabbi Kahane, who could both love his neighbors and hate his enemies, are exceedingly rare. Few people realize that love is not just abstaining from evil toward your loved ones, but doing the utmost harm to those who seek to harm them.

Jews can with the battle against the peace process by holding firm to surprisingly little: the Temple Mount. The Arabs won’t sign any deal that excludes that place, which the leftists have already promised them. But the Temple site cannot be held by explaining its importance, shaming Jews for relinquishing it, or bemoaning our wartime losses, which now appear to have been in vain.

The only workable strategy is the one employed by every successful government against its enemies: blind hate. The blindness is a paramount qualifier. Hatred cannot be generated merely by explaining how badly your enemy behaves; it is a function of symbols. Posters, cartoons, slogans—these are the three pillows of blind, unthinking hatred. They are not nice—indeed they are revolting—but they are the only ways to demonize your enemy and rally the masses against it. You may not like this way, but you must be honest and admit that there is no other.

Hatred cannot last for long; it must be put into action. The results must be exceedingly ugly—for if they are not, then you have failed. Contrary to some moralistic pronouncements, ugliness of means says nothing about the results. European settlers in America exterminated the local Indians, but they created a nice liberal state.

Hatred must not be selective. Fighting the public-opinion battle for the Temple Mount—and essentially for the Jewish state—right-wingers cannot afford to demonize Arabs only while sparing their Jewish opponents. If they do spare them, then public opinion would propose a solution: okay, we don’t submit to our Arab enemies, but to our fellow Jews who perhaps know better. This outlet must be carefully closed: every group hostile to Jewish ownership of the Temple Mount must be demonized.

Hatred is especially excellent when combined with fear. Not only must we hate those who want to take out the heart of our land, but Jews also have to fear the consequences. Fatah’s springboard concept is clear enough: they occupied the Old City, the Temple Mount, and are now poised to swarm the Western Wall area. Amin Husseini’s example of cooperation with the Nazis offers a ready answer: Al Aqsa combined with the swastika. Arabs continue the Nazi’s work in our holy city.

Hatred is easy to develop when your enemy is weak, and the Palestinians are weak. Incidents of the Arabs spitting from the Temple Mount on the praying Jews or hurling stones at them, if publicized properly, can make even Jewish grandmas call for vengeance. Indeed, elderly Jews are no less prone to hatred than radical youth. Elderly Jews have had enough of Gentile oppression and would gladly vent their feelings on Arabs.

If Jews want to be normal, they need to learn the most common of human feelings: hatred.