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September 26, 2016 / 23 Elul, 5776

Posts Tagged ‘Land’

Respectful Dialogue, Nuanced Views: New Visions for Peace in the Holy Land

Monday, August 29th, 2016

Recently, at the Menachem Begin Heritage Center a forum hosted by the Home/Bayit organization, had a candid and wide-ranging discussion on ways to solve the conflicts in Israel between the Israeli’s and Palestinians and create something new and better for everyone in the Holy Land.

The fact that discussion of volatile issues could take place in such an atmosphere of respect was even more impressive than the solutions proposed. Inon Dan Kehati is chairman and founder of Home/Bayit, and his insistence on respectful and open dialogue really worked. One panelist quipped, “how many conferences have you all attended where everyone stays for four hours?” The energy was hopeful despite the potential for rancor. The respectful atmosphere meant that each participant could express the nuances of their views, which lessened the potential for polarization.

For example, Sami B Awad is a member of the Arab Christian community in Bethlehem, and one of the panelists. He indeed supports the BDS movement as a means to pressure Israel to address the grievances of the Palestinian population here, and decidedly not as an effort to displace or threaten Jews. He sharply criticized parts of the BDS movement for harboring antisemites who have no interest in Israel, but are joining BDS due to their distaste for the Jewish people. This he rejects outright, and in the strongest language. So as threatening as the actions of BDS can be to many, it was refreshing to see this nuanced approach.

We need more of that. And there was.

Sheikh Abu Khalil Tamimi of Ramallah has a bearing both regal and low-key. He rejects the mixing of religion and politics. He has studied under the Tablighi Jamaat movement, a pacifist Muslim movement founded in India nearly a century ago, which emphasizes the importance of one’s personal character improvement and rejects involvement in politics. True to his position, he maintains that it matters less whether there is one or two states, what is essential is freedom of movement for all people of the land in the entire land. Arab and Jew should be able to travel and live wherever they like. Rights for all, everywhere. And he added, “according to the Qur’an, the Jews will gather here in this land at the End of Days. And this is what we are witnessing!”

The Sheikh spoke in Arabic, with Sami B Awad translating. It was just part of the beautiful atmosphere of the evening – a Christian translating as a Sheikh quoted the Qur’an.

Oslo is dead was pretty much the consensus, the majority in attendance seemed to agree that a two state solution simply does not meld with the aspirations of the people actually living here. Both Arab and Jew love the entire Holy Land. Both Arab and Jew yearn for freedom of movement in its entirety, in the entire land. The concept of – “you go get your rights over there, and not here” was held up as a mockery of justice and a solution unacceptable to both Arab and Jew alike.

Freedom of movement for all, everywhere in the land

The desire for freedom of movement for all was echoed repeatedly throughout the evening by most of the panel. Ahmed Maswade, law student from Bir Zeit university and resident of East Jerusalem, put it this way, “I want Jews to be able to go to Hebron and Arabs to be able to go to Jaffa.” He does advocate for a Palestinian state, but with porous borders with Israel and one in which Jews can live freely. Sami stated, “it cannot be that the only way I can express my Christianity is on Christmas day in Bethlehem. I want to be able to visit Christian sites up in the Gallilee, and to visit the churches in Jerusalem.” Sheikh Abu Khalil Tamimi, trained to eschew both politics and state borders, echoed this need – and we heard the same expressed by Jewish leaders as well.

Rabbi Gabriel Reiss of the Lavi organization lives in the Judean Desert with his family. With his trademark gritty passion and big-hearted concern for all, he addressed the Arabs present by apologizing “on behalf for myself at least, because how, 60-plus years after the founding of the state of Israel, can there still be Palestinian refugees living in camps?” Applause stole some time off of his ten minute slot. An advocate for Jewish sovereignty in the entire land, from the Jordan River to the Mediterranean Sea, sovereignty means responsibility for all inhabitants of the Land. Two state solutions amount to a certain schizophrenia, in which no leaders need take responsibility: the state of Israel can claim, why should we invest in areas that we are destined to give up? And leaders from the PA can claim, the occupation is preventing us from improving the lives of the Palestinians. That leaves people suffering in the middle. A one state solution would mean responsibility and a better life for all.

Rabbi Yehuda HaKohen of Alternative Action echoed the call for sovereignty-cum-responsibility for the entire land by decrying the current water shortage in Bethlehem. “It should be considered an embarassment that anyone lacks water in the Jewish homeland.” Echoing the discussion about identity, he emphasized the importance of expanding the narrative of each community, so that all residents of the Land have a real awareness of the aspirations and experience of each other.

Abrahamson Panel

Rabbi Yishai Fleisher is spokesperson for the Jewish community of Hebron. He combines a sense of humor with a broad knowledge of history and law. His humor is admittedly tinged by a certain sadness; he explained that he is part of a movement of those holding on tightly to what they value most, and feeling under constant threat from many directions. “We are like roots, holding on tight, and roots are not always pretty.”

“Hebron!” He teased, throwing out that word to the audience, “what do you think of when you hear that word? Settlers, land-grabbing, violence? What we should think of is – this is the place where my forefathers and foremothers are buried….Think about it – the members of Hebron have a religious ideology, are armed, you would think we would be shooting every day and we are not.” And later on, attorney Jonothan Kittub, Palestinian Christian and human rights activist, decried the way the residents of Judea and Samaria have been portrayed in the media. “In order to push Oslo, the efforts of the settlers had to be put in a negative light.” An unfair portrayal he rejects outright.

And for even more nuanced views, Attorney Kittub decried ‘puppeteering’ in the form of democracy. He put it bluntly – people do not need a “parliament,” they need the representation and civil rights, not some body that marginalizes anyone who disagrees. We do not need a “state,” we need self-determination, not a sham government.

Palestinian self-determination is still part of the vision of the Arab panelists who were present, but this would not come at the expense of freedom of residency and movement for all. Their vision is that two states would have porous boundaries with Jews living freely in Judea and Samaria, and Arabs within the ’67 borders, members of both populations free to travel and work where they wish.

A representative of J Street represented her view against the occupation of Judea and Samaria very aptly, and it was moving to hear her family’s personal story which proved her love for the state of Israel and heartfelt concern that the state live up to democratic principals. When members of the Arab community from Judea and Samaria expressed willingness to live under Jewish sovereignty, as long as citizenship and civil rights were granted, she did not capture the nuanced mood of the evening. Israel must withdraw from those territories was her final word, no compromise. This was, in her words, in order to preserve Israel as a Jewish and Democratic state. Good for Inon for inviting her and really living up to freedom of dialogue among different views; I was taken aback at her inflexible stance. That may change.

What she was hinting at was preserving a Jewish majority within the green line – what Yehuda HaKohen refers to as “demographophobia.”

Demographophohia

Activist Emanuel Shahaf mentioned that now that Israel does not rule Gaza, we need not fear a demographic threat. Jews will remain in the majority, even including Judea and Samaria. Murmurs of of disagreement with his basic premise followed. Yehuda HaKohen has spoken against the whole concept of “demographic threat”, stating that neither side should fear a member of the other population having this or that number of babies. We need a paradigm that jettisons this fear.”Demographic threat” is the main reason some want to relinquish Judea and Samaria – it is to remain in the demographic majority within the green line. Population numbers as a factor in democracy just does not work in the middle east. It may seem generous to give up territory, but this really means giving up people – we do not want to know from you, go get your rights over there and not here – not real generous after all. Many in fact actually want to live in harmony, together.

Jonothan Kittub added that given Jewish sensitivities about security, no matter what the demographics, Jews need to run the security establishment. This was a perfect example of someone who was able to conceptualize what is essential to another community – the expanded narrative that Yehuda HaKohen is advocating for. We can create paradigms that are uniquely suited to the fabric of middle east culture. One is the need to embrace overlapping identities and an expanded narrative. And fears of a “demographic threat” have to be jettisoned.

Inon Kehati graciously gave me the floor to propose the concept of Muslim and Jewish religious courts that will work in parallel and unison to adjudicate conflict and to guide our peoples philosophically. The courtroom of the media will be replaced by the adjudication of G-d fearing leaders who will rule on the issues and rumors that divide our peoples. I am quite serious – the first meeting of Sheikhs and Rabbis is scheduled in a month’s time!

This was but one example of efforts to acknowledge the Other, an effort we were all making that evening, despite our differences, getting towards a unified narrative that will serve all peoples that dwell in the Land.

Finally.

Rebecca Abrahamson

Complying with Ottoman Law, IDF Panel Revokes Jewish Community’s Land Ownership

Monday, August 8th, 2016

The IDF Appeals Committee in Judea and Samaria has ruled recently that the 2013 declaration of an area of some 55 acres in the vicinity of Kokhav Ya’akov, between Jerusalem and Ramallah, as state land is null and void, because the process of making the acquisition was improper, Ha’aretz reported Monday. The military panel was also critical of the lack of transparency in making the declaration public — meaning that it was being kept out of PA Arabs’ earshot.

The panel’s ruling on an appeal by NGO Yesh Din on behalf of alleged Arab land owners, is more a judicial recommendation to the IDF in the area than a compelling decision, but should the declaration of state land be appealed in the Israeli Supreme court — as it surely will be — the panel’s decision would influence the justices’ ruling.

The grounds for dismissing the government acquisition of the land has to do with its failure to adequately comply with Ottoman Law — a remnant of the Turkish government’s rule over these lands before 1918, which continues to be the law of the land; and will continue to be so as long as Israel fails to impose Israeli law on Area C, where Jews live.

Ottoman law says that a man can establish claim to his land if he can show that he has been tilling it for the previous ten years. The state tried to comply with the law by providing aerial photographs of the area from 1969, showing clearly that the land was not being cultivated.

However, the dissemination of lands to local Arabs by King Hussein, who ruled the area from 1949 to 1967, took place in 1961. So the panel ruled that the aerial photos proving the land was not being cultivated had to be from before 1961, and, according to the state, such photographs could not be found.

There are photographs from 1944 showing that some of the land was being tilled then.

The judges wrote that they were not convinced the state had made the full effort to discover those 1956 aerial photographs, and that without them the panel must rule that the situation back in 1944 continued uninterrupted through 1961. Of course, the decision to require a photograph from before 1961 assumes that when King Hussein handed over lands to the heads of local Arab clans (whom he viewed as a source of potential rebellion) — he had the right to give those lands away. But Hussein was never recognized universally as the sovereign of the “West Bank,” which was considered an occupied territory, along the 1949 armistice border with Israel.

Local residents of Kokhav Ya’akov say they have also purchased the land, but regardless of the ownership papers they would present to the high court, organizations like Yesh Din will rustle up a group of Arab claimants to the land, with papers freshly minted by the Palestinian Authority in Ramallah showing the land belongs to them.

According to NGO Monitor, Yesh Din operates on an annual budget of $1.58 million, provided by the EU, UK, Sweden, Switzerland, Denmark, the Netherlands, Norwegian Refugee Council, Catholic Agency for Overseas Development, HEKS (Switzerland), Norway, Ireland, Germany, and Oxfam-Novib (Netherlands).

David Israel

Hamas Gaza Govt Hands Out Gush Katif Lots Instead of Salaries

Sunday, July 31st, 2016

Water-logged terror tunnels are collapsing. Hamas and Islamic Jihad tunnel diggers are dying. New recruits are becoming ever more wary of taking their place, and Gaza government funds have been drying up; salaries are owed to 40,000 civil service workers, in fact. What’s a terrorist government to do?

Well, for a start there’s all that land which was left as a gift from the Israeli government after former Israeli Prime Minister Ariel Sharon yanked every last Israeli out of the Gush Katif region of Gaza in 2005, and much of northern Samaria.

Those plots of land are beautiful, fertile fields where once Jews cultivated some of the best crops of produce that Israel ever exported.

Now they are being handed out like little candies in lieu of two years’ worth of salaries to the 40,000 loyal civil servants it still owes.

Lack of jobs, power blackouts and tunnel collapses have all contributed to massive discontent among the masses; land makes Gazans happy.

Land is the best gift of all.

Hana Levi Julian

Exclusive: Arab Outraged as Peter Beinart, US Jewish Activists, Occupy his Land [video]

Monday, July 18th, 2016

A group of anti-Israel Jewish activists arrived in Hebron to award the city its first movie theater. But in the process, according to local Jewish residents, they destroyed the grazing grounds of a local Arab shepherd.

According to a JTA report by Andrew Tobin, dozens of American Jews spent Friday in Hebron “practicing nonviolent resistance against Israel’s presence,” singing “The World is Built with Loving Kindness” in English and Hebrew, clearing scrap metal, weeds and debris from a dirt lot with several low-slung cement structures, singing Jewish and protest songs, and passing around bags of popcorn labeled “Cinema Hebron” below a “triumphant” sign that read “Cinema Hebron: Coming Soon.” Indeed, the mission last Friday was to endow Hebron its “first Palestinian movie theater.”

Eventually, soldiers and police officers demanded that the activists leave the area, and when said activists sat on the ground, locked arms and sang “Lo Yisa Goy el Goy Herev,” they were pulled up one by one and removed. The Israelis in the group were detained, the Americans were let go (which was their strategy). Around 2 PM the American activists left the Israelis behind bars and proceeded to have a much deserved lunch.

There are many things wrong with the above two paragraphs, and we encourage you to read the entire JTA report to better appreciate our story (Peter Beinart joins US Jews for civil rights-style protest in West Bank). We spoke to Tzipi Shlisel, who is actually quoted by Tobin in his story, where he uses her as the obligatory reactionary settler’s counter-view: “[The activists] think they’re doing a good thing, but they’re really helping the terrorists,” and, “I’ll tell you, in the Holocaust, Jewish people helped Hitler, too.”

Tzipi Shlisel’s father, Shlomo Ra’anan HY”D, was stabbed to death by a local Arab back in 1998, the year when then Prime Minister Benjamin Netanyahu handed over most of Hebron to PA Chairman Yasser Arafat. Shlisel recalls it was a scene similar to the devastating stabbing of 13-year-old Hallel Yaffa Ariel, in Kiryat Arba two weeks ago.

But Tzipi Shlisel contacted JewishPress.com not because Tobin’s report treated her father’s murder with less empathy than it did the activists’ lunch, or Because Tobin used her as a necessary color stain on his canvas describing brave Jewish activists defying Israeli occupation with action and song. Tzipi Shlisel insists Tobin’s report is partial, and that he missed out on a wealth of historic and cultural information, including the fact that the area the Jewish activists weeded so energetically was prized for its weed by a local Arab shepherd.

The lands in question are in Tel Rumeida (biblical Hebron according to some authorities) which were purchased by the Hebron Jewish community 200 years ago, the first one in 1811, the second in 1816. During the 1949-67 Jordanian occupation, the Abu Aisha clan took over some of those lands. The neighborhood of Admot Yishai was built on a small part of this land, which is otherwise known as the Tel Remeida settlement, over which the Arabs are fighting the Jewish community. “But we have aerial photographs of the entire area, including the ancient olive trees which were purchased along with the land, as is noted in the purchase documents, and these lands all belong to the Jewish community,” Shlisel insists.

Near the neighborhood there’s an area where the army built a bunker behind which there is a copper factory which was shut down for environmental reasons more than 30 years ago. “It generated crazy air pollution, Jews, Arabs, no one could breathe,” Shlisel recalls.

“Eighteen years ago, after my father was stabbed to death by an Arab, the IDF created check points for the Arab traffic near our neighborhoods, and the area around the inactive copper factory is off-limits to Arabs.”

Hebron is divided into the H1 and H2 zones. H1 compromises 80% of Hebron, and Jews are forbidden to go there. The Arabs, on the other hand, can move freely in much of H2.

“Now, when the activists arrived with their tremendous singing, they cleaned up the area thoroughly, it was truly amazing, but the local Arab, a member of the Abu Aisha clan, who’s been claiming that these are his lands, and even says they are registered as his with the city of Hebron, was not consulted.

“Later, a police officer told me there was a military order (tzav aluf — lit. decree issued by a General) to evacuate the activists and that the Arab had filed a complaint with local police,” Shlisel said.

JewishPress.com contacted the local Hebron police station chief who said there had been no complaint filed. But a different source in the Hebron community who asked to remain anonymous told the JewishPress.com that the leftwing activists, one of whom was a former Tanzim activist from the Abu Aisha clan, convinced the Arab shepherd not to file a complaint. The fact is police and IDF soldiers did show up to remove the activists, and the Arab is seen asking police to chase away the American invaders.

In any event, in the video, shot by Shlisel for TPS, the Arab is telling police, “Yalla, take them from here … these are my lands …”

“I heard the same Arab complaining that they pulled out his grazing weed from the ground, that he owns a herd which he keeps in Dura village, and the old factory is one of the area where his goats graze. Those peace activists did a cleanup job on his source of livelihood. They raked and tore up the weeds, and from a Western culture point of view they did a fantastic job, but from this Arab’s point of view they destroyed his grazing field,” Shlisel said.

Responding to an inquiry JewishPress.com emailed Peter Beinart, Sharon Rose Goldtzvik of “Uprise – communications consulting for good guys,” wrote back:

The report you received is incorrect. Early in the day, Israeli police questioned Mr. Abu Aisha’s ownership of the land, and Mr. Abu Aisha quickly produced documents proving that he is indeed the owner. The police then dropped the claim. The “local Arab farmer” you reference was never named and was not present; in fact, there is no evidence that such a complaint was ever filed. Again, Mr. Abu Aisha was able to quickly prove that he owns the property and police recognized his rightful ownership. The IDF later returned with a “closed military zone” order; this was the basis for removing the activists.

I should also mention that the property was a relatively small plot consisting of a couple of cement and cinder block buildings, and a lot of debris. It could not have been used for animal grazing. I don’t know who reported otherwise.

But as can be heard on the video, Abu Aisha is clearly asking police to remove the activists, and says that he often grazes his animals there (watch the last half of the tape, shot by Shlisel for TPS, starting sec. 23).


As to the idea of “Cinema Hebron” (the name of the city in Arabic is Al-Khalil, meaning “friend,” after Abraham who was the friend of God, while Hebron is the colonialist-Zionist name used by the occupiers) Hebron is probably the most conservative religious Muslim city in all of Israel, where men and women are completely segregated, where Hamas rules, and where the very idea of attending a movie, never mind opening a movie theater, could get a man flogged.

That these American “liberators” would be so ignorant of the cultural and religious values of the people they have come to set free with song and hard weeding is possibly the funniest, even hallucinatory, idea of all.

“Which is why the only place where they could advocate having a movie theater in all of Hebron was near the Jewish neighborhoods, where at least no one would stone the living daylights out of them for their insolence, Tzipi Shlisel said, adding, “These human rights group who say they want to help the Arabs are actually ignorant of who these Arabs are. They step on their culture, trampling their values, with great glee and with a loud song on their lips.”

David Israel

The Jewish Holy Land

Wednesday, June 8th, 2016

{Originally posted to the author’s website, FirstOne Through}

Roughly 3300 years ago, the Jews received the Ten Commandments at Mount Sinai.  Those commandments were designed for all Jews to follow at all times, whether the positive commandments like respecting one’s parents, or the negative commandments like not murdering.

One of the positive commandments included a reason for the order: keeping the Sabbath:

8Remember the sabbath day, to keep it holy. 9“Six days you shall labor and do all your work, 10but the seventh day is a sabbath of the LORD your God; in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you. 11For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy. “ Exodus 20:8-11

God told the Children of Israel to not work on the seventh day of the week, just as God rested on the seventh day when He created the entire world.  By doing so, He made that seventh day holy, and commanded the Jews to make it holy as well.

The other nine commandments did not have explanations; the commandments were simply stated such as “You shall not steal.”  The second commandment of not taking the name of the Lord in vain “For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers upon the children…” reveals more about the ramifications of ignoring the commandment, when no such threat was made in the text for the Sabbath.

Jews were told to actively remember the Sabbath, so, in turn, they can actively remember God’s creations and His decision to stop, rest and make the seventh day holy. The reason is not so much of an explanation, as it was meant to focus what should be remembered.

Shmita

God gave the Jews other commandments beyond the Ten Commandments on Mount Sinai.

The Jewish tradition is that the Torah contains 613 commandments, all of which were given at Mount Sinai.  The sages conclude this from Leviticus 25, where God commands Jews to observe shmita on Mount Sinai. The biblical commentator Rashi (1040-1105) stated that clearly mentioning that such law was given on Mount Sinai was to show that all of the commandments were given there as well.

1The Lord said to Moses at Mount Sinai, 2“Speak to the Israelites and say to them: ‘When you enter the land I am going to give you, the land itself must observe a sabbath to the Lord. 3For six years sow your fields, and for six years prune your vineyards and gather their crops. 4But in the seventh year the land is to have a year of sabbath rest, a sabbath to the Lord. Do not sow your fields or prune your vineyards. 5Do not reap what grows of itself or harvest the grapes of your untended vines. The land is to have a year of rest. 6Whatever the land yields during the sabbath year will be food for you—for yourself, your male and female servants, and the hired worker and temporary resident who live among you, 7as well as for your livestock and the wild animals in your land. Whatever the land produces may be eaten.”  Leviticus 25:1-7

The commandment of shmita resembled the commandment of keeping the seventh day a day of rest.  In this case, the people may work the land for six years, but must not work the land on the seventh year, as the land must be given rest.  However, unlike the commandment for remembering the Sabbath day, the underlying reason for giving the land rest was not given.

Further, this commandment was localized to the Holy Land.  Only “when you enter the land I am going to give you,” when the Jews crossed the Jordan River, was the commandment relevant.

Field in Israel declaring its observance of shmita in 2008

Field in Israel declaring its observance of shmita in 2008

Nachmanides, or the Ramban (1194-1270), noted that there was a similarity of the Sabbath day and shmita when he wrote that shmita is about remembering this world and the world to come.  He derived that from Avos 5:9 which described that Jews would be punished with exile if they did not keep shmita. Ramban added  “whoever repudiates [shmita] shows that he does not acknowledge the truth of Creation and the World to Come.”

However, during his long explanation, the Ramban did not delve into the local nature of shmita.

Was the intention of the command’s preface to just let the Jews know that shmita was not necessary during the time from standing at Mount Sinai until they arrived in the Holy Land?  Or was there a message behind the land itself?

The Holy Land for the Jewish Nation

The commandment to observe Sabbath day became effective immediately when it was received on Mount Sinai.  Throughout the wanderings of the desert before they entered Israel, Jews kept the seventh day holy.  They did so, because they continued to live and benefit from God’s creations – even the desert itself.  Jews continue to observe Sabbath when they are not in the Holy Land for the same reason: the commandment’s underlying reason was to remember God’s creation of the entire world.

Was the commandment of shmita about memory too? Was it about remembering the “World to Come” as Ramban suggested?  If so, why did the commandment need to only be kept in Israel and needed to be delayed until they arrived in the Holy Land?

Perhaps the parallel of memory in the Sabbath day and shmita was not about “the truth of Creation and the World to Come,” but about God’s gift of the land of Israel to the Jewish people.

God included the reason of keeping the Sabbath day as a remembrance of the world’s creation within the command itself.  Keeping the Sabbath included remembering the story of creation.

In the commandment of shmita, maybe there was also an explanation inside the text: “the land that I am going to give you.”  It was not just an explanation of when to begin observing the law, but the reason of observing the law: the land was God’s gift to the children of Israel.

דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיהֹוָה:

The Hebrew biblical text is different than God’s other promises of the promised land in the Torah.

  • When God promised the land to Abraham, it was described as “the land that I will show you” (Genesis 12:1), not give you.
  • In Exodus chapter 3, God described leading the Israelites to a land flowing with milk and honey that is occupied by many other nations.
  • In Exodus chapter 33, God told the Jews to go to the land that He promised their forefathers Abraham, Isaac and Jacob.

Only in Leviticus did God change the language as giving the land to the Children of Israel themselves (Leviticus 20:24).  It was a gift for them, not just a promise made to forefathers.

That is why the commandment is localized in the Holy Land.  The commandment is not to just let the land lie fallow every seven years, but like the Sabbath, it is to remember that the land is God’s gift to the Jewish people.  It would be an insult to that special present of Israel for Jews outside of land to celebrate shmita.

God’s gift of Israel to the Jewish people is not limited by time, but an eternal present.  That is why even on the seventh year, when Jews cannot work the land, they can still enjoy the fruits of the land.  The gift never stops, even while Jews pause to remember the gift itself.

Whatever the land yields during the sabbath year will be food for you—for yourself, your male and female servants, and the hired worker and temporary resident who live among you, as well as for your livestock and the wild animals in your land. Whatever the land produces may be eaten.”

Like the Sabbath day that is commanded to Jews, but to be respected among non-Jews that live with Jews, so is God’s gift to the Jews of the land of Israel.  The fruits of such gift may be shared broadly among those living in the land together with the Jews.

Enjoy and actively remember the gift of the Holy Land every day.  Try not to wait every seven years.


Related First.One.Through articles:

Today’s Inverted Chanukah: The Holiday of Rights in Jerusalem and Judea and Samaria

The Nation of Israel Prevails

The Journeys of Abraham and Ownership of the Holy Land

“Flowing with Milk and Honey”

From Promised Land to Promised Home

Wearing Our Beliefs

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Paul Gherkin

Continental Chutzpah: EU Building on Israeli Land, Warning Against Demolitions

Wednesday, June 1st, 2016

The European Union over the past few years has been erecting illegal structures in Area C, which according to the Oslo agreement is under Israeli control. After several rightwing NGOs have complained, the IDF set out to demolish some of those structures. By rights, they should have taken all of them down, what with their being built without a permit. Israeli media publicized the demolition of those structures, some of which actually flew the EU flag — like those mythical cat burglars who leave their personal business card in the open safe. But last week the EU chutzpah has reached unprecedented highs when Lars Faaborg-Andersen, the Danish diplomat who since 2013 has been the ambassador of the European Union to Jerusalem, met with Coordinator of Government Activities in the Territories Gen. Yoav Mordechai, to warn him that if Israel keeps demolishing those “Palestinian homes” it would damage relations with Brussels.

According to a senior Israeli official who spoke to Ha’aretz, the meeting was tense and loaded. The ambassador accused Israel of hurting the “weakest Palestinian populations.” What the senior official did not share was that those structures are a means by which the EU has been challenging Israel’s claim to sovereignty in Area C (the PA is currently in charge in Areas A and B). It has to do with the diametrically opposed views of Israel and the EU of what constitutes the “two-state solution.”

Essentially, the Israeli politicians who are now in government, as well as more than a few in the opposition, envision a future peace deal that turns Areas A and B into an independent Palestinian entity, either as a state or an autonomy. The same Israeli leaders envision some permanent legal solution for the upwards of 400 thousand Jews living in Judea and Samaria, all of them in Area C, most likely with Israel annexing the large settlement clusters and giving away the rest of the land.

Virtually no one outside Israel supports this idea at the moment. Even Israel’s best friends in the world envision the ousting of the Jews from Area C, possibly while allowing Israel to retain eastern Jerusalem. How would that actually be done—no one cares to say, nor where would Israel gather the tens of billions of dollars required for such a move, never mind whether the settler population would acquiesce or opt instead for resistance that would make the traumatic evacuation of 8,000 Jews from Gaza’s Gush Katif look like a picnic. Meanwhile, while Area C in Israel’s view is eventually going to be annexed as part of a peace deal — to the Europeans Area C is Palestinian land ready to be redeemed.

Which is why the EU has been relentless at challenging Israel’s claim to Area C. And it’s why they’ve come up with the delusional notion that taking down 531 illegal Arab structures in 2015, 75 of which had been built by the EU, was damaging the two-state solution. Because the two-state solution the Europeans envision is without any Jews in Area C.

For the same reason, Ambassador Faaborg-Andersen was complaining that Israel is quick to condemn and demolish those illegal structures, but at the same time refuses to give Arabs permits to build legally in Area C. Because while the Arabs view Area C as soon to be part of free Palestine, Israelis plan to keep most of it, thank you very much.

There’s going to be another meeting with the EU envoy, on June 15, this time at the Israeli foreign ministry. The Europeans are going to demand a freeze on demolishing Arab structures in Area C, while at the same time also demanding a freeze on Jewish construction in the same Area C. And at some point something will have to give.

David Israel

Report: Israeli Civil Administration Accelerates Mapping of State Lands in Judea and Samaria

Tuesday, May 31st, 2016

The Coordinator of Government Activities in the Territories (COGAT) in 2015 re-mapped an area of 62 thousand hectares in Judea and Samaria, in a manner that may hint at plans for wide range construction there, Ha’aretz reported Tuesday. The re-mapping is carried out by a special task force dubbed the “blue line” team, within COGAT. The work involves examining state lands that were declared in the last century. The old maps are being digitally scanned to enhance their accuracy. The report notes that Israeli law demands re-mapping areas that were declared state land before 1999 before releasing them to construction.

The report, composed by Dror Etkes, founder of Kerem Navot, an NGO “monitoring the Israeli settlements in the occupied Palestinian territories,” is based entirely on speculation over the map digitizing effort at COGAT, which may be simply an administrative move to preserve them, rather than a secret plot to populate those areas. However, since Etkes is not a newcomer to observing and reporting on the Jewish settlement enterprise, his conclusions, coming as they are from a hostile, leftwing source, may be a cause for (muted) celebration in rightwing circles.

“It’s important to understand that the mapping efforts are directed almost exclusively at the depth of Judea and Samaria and to settlements which are well outside the ‘settlement clusters,’ as well as, most emphatically, to areas declared by Israel to be ‘fire zones’ despite the fact that in reality they are part of the lands reserve which Israel gradually assigns to settlement,” Etkes told Ha’aretz.

The re-mapping effort of those 62 thousand hectares constitutes a significant increase in the rate of this work, compared with only 20 thousand hectares re-mapped in 2014 and 13 thousand in 2013.

Ha’aretz speculates that one of the goals of the new, wholesale re-mapping effort, is intended to deny Arabs living in the fire zones the right to appeal to Israel’s Supreme Court against infrastructure and construction work carried out near their homes. Should such appeals be filed, Israel would be within its rights to argue that the Arab homes were built after the area had been declared state land.

Etkes also suggests that the re-mapping of areas near Israeli communities in Judea and Samaria indicates planned expansions. He noted 962 hectares re-mapped near Nokdim, and 3 hectares outside Gitit.

JNi.Media

Printed from: http://www.jewishpress.com/news/breaking-news/report-israeli-civil-administration-accelerates-mapping-of-state-lands-in-judea-and-samaria/2016/05/31/

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