I will begin with a disclosure: I am the head of The Israeli Academic Monitor, an organization whose goal is to expose publicly the political activities of those Israeli academics who engage in activities against the state of Israel and against its ability to stand up to the political and security pressures that it faces. These academicians call on institutions and individuals to boycott Israel, to impose sanctions upon it and to withdraw investments from it, while camouflaging and disguising these activities as if they are done in “the academic spirit.” It must be noted that there are, among Israeli academicians, some “righteous” people who call on states and academic institutions of the world to boycott Israeli academic institutions and to impose punishments on those same institutions in which they themselves are employed, and from where they receive their salaries, the source of which is the government of Israel. We, members of The Israeli Academic Monitor, out of concern for Israeli academia in particular and for the state of Israel in general, act within the boundaries of freedom of speech and expression, and publish widely the despicable deeds of these Israeli academicians.
Today I dedicate my article to a matter that has been with us for years, which is the status of the academic institution that was established 30 years ago in the city of Ariel, in Samaria; whether to have it remain as a college or “University Center” (a concept which is not clear to me), or perhaps to raise it to the level of a university. Those who are faithful to the land of Israel support promoting it to become a university, while those who object to Israeli rule in Judea and Samaria – they call it “occupation” – oppose it. Each side of the argument brings economic, budgetary and academic justifications to support its view, but it is clear that the basis for one’s position is primarily political, and that this position dictates which of the justifications are emphasized.
The fact that there is a political argument engenders the perception among the Israeli public that all of the other seven universities are “not political,” and only the institution in Ariel is “political” because it is “in the territories” and therefore its establishment in Ariel has a “political” meaning. My claim is that all of the universities in Israel are political, and moreover, all of the colleges, schools, yeshivas, hospitals, prisons, factories, places of residence, roads, trees – everything that we have established, built, and planted in Israel – everything, but everything, is political. The whole Zionist enterprise is a political project because it is the political and nationalistic manifestation of the desire of the Jewish people to return to its land and to renew within it its national life, its independence and its sovereignty. Everything that we have done here since the students of the Gaon of Vilna arrived in Israel two hundred years ago until today, everything is aimed at renewing our political life as of old, indeed, the whole Zionist enterprise – including universities – has a political, as well as national connotation, and there are also those who see a religious component in this matter, connected in some way to the final redemption.
Jews the world over have joined this great political enterprise of the Jewish people, whether with their bodies or with their wealth. Those who joined bodily came, fought, built, paved, planted, seeded, reaped, learned, taught and did research, all in order to establish the political enterprise of the Jewish people – the State of Israel. Those who joined with their wealth remained in the Diaspora and donated their money to the establishment of schools, hospitals, yeshivas for men, yeshivas for women, colleges and universities, all in order to take part in the political, national and collective endeavor of the people of Israel.
The cornerstone of the first academic institution in Israel was laid exactly 100 years ago. This was the Technion in Haifa. Dr. Paul Natan, was behind the idea to establish “the Technikum” (the original name), enlisted the aid of David Wissotzky (the Tea producer) to donate the required funds, and they established the institution specifically in Israel, and not in the Diaspora, for the same nationalistic and political reason that influenced others to establish other institutions in Israel. Their motivation was to promote the “return to Zion” and the fact that the government of the land was then in the hands of the Muslim Ottoman Empire didn’t bother them. When they founded the first academic institution, their connection was to the Land, not the state, and to establish the life of the people in its land was their top priority.