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April 16, 2014 / 16 Nisan, 5774
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Posts Tagged ‘Return’

Palestinians Rebuff Jewish Refugees’ Outreach

Wednesday, October 2nd, 2013

An offer to advocate for Palestinian refugee rights to cooperate with advocates for the rights of Jewish refugees was rejected at the Zochrot conference. 

The conference went ahead on the supposed site of an Arab village on the Tel Aviv university campus on 29 and 30 September, despite attempts to have it cancelled.  Levana Zamir, the president of the Association of Jews from Egypt in Israel, who made the offer to cooperate,  watched the conference develop into a nightmare – a sick and calculated blueprint for the annihilation of Israel. (One can only marvel at the irony that the bastion of anti-Zionism that is Tel Aviv university, whose staff and students so enthusiastically participated in the conference, should cooperate in their own destruction. )

The Zochrot conference website banner.

The Zochrot conference website banner.

Here is Levana’s report:

Levana Zamir

Levana Zamir

This international conference initiated by the Israeli NGO Zokhrot (meaning ‘we remember’),  titled “Realizing the Return of Palestinian Refugees” took place over two days in the Eretz Israel Museum in Ramat Aviv – located on the site of the former Arab village of  Sheikh Mouniss.

It was  a nightmare to me.  Janet Dallal, an Israeli friend from Iraq, was there with me. The other heads of organisations of Jews from Arab countries decided not to come and speak out – saying it would give the conference too much  publicity. Now I can say they were wrong.

The aim of this conference was not to argue whether the Palestinian refugees have a right of return, but the realization of it,  termed ‘decolonization’ by the conference including in parts of north Tel Aviv where small Arab villages were located before 1948.

The conference got off to a slow start, talking about doing justice to the dispossessed and stateless Palestinian refugees, and with a few good words from Leila Hilal, Director of the Middle East Task force of the New America Foundation – the main organisation financing this conference, beside other European organisations.

Leila Hilal said she was embarrassed to open the conference knowing that ‘the right of return’ issue was very delicate for most of Israelis: I liked her opening very much. But she continued saying it was about time to do justice to those politically-displaced refugees and put an end to their suffering. From time to time she talked of “compensation”.

Professor  Dan Rabinovitz of Tel Aviv University (where else?) gave his presentation, saying that the ‘right of return’ would be granted to refugees born in Palestine and are still alive – not to their descendants – i.e. 200, 000 refugees.  A  ‘right of return’ given by Israel to Jews only is discrimination, he said. He asked for recognition and for an apology. The Return would not always be to the original locations, but to alternatives.

After three more presentations about “reconciliation”, the Serbian refugee model, and the research findings of an Arab doctoral student from the UK on displaced Palestinians, it was easy for me at the Q&A to say my few words over the microphone and to ask my question.  I said:
“I came here to give you a hand, to ask you to continue your fight to get back your properties and compensation because I am myself a refugee, a Jewish refugee from Egypt. We were dispossessed of all our family properties, of our identity, then expelled. There are a million Jewish refugees like me from Arab lands – Egypt, Iraq, Libya, Syria, Lebanon, etc.  So I propose to pool our efforts – Palestinian and Jewish refugees – to recover our properties, secure compensation, and not to accept the kizuz (cancelling out) proposed by Israel.

“My question to Leila Hilal was this: “as you represent the New America Foundation, dealing with refugees in the Middle East, would you agree to give us a hand, and deal with Jewish refugees too. Let’s do it together, hand in hand.”

Leila did not answer my question but asked the others to do so.  Prof. Dan Rabinovitz said that my request was absolutely right, but he was an expert on Palestinian refugees and dealt only with them. The doctoral student from the UK, Munir Nuseibah, said he would be ready to develop his research for both sides. But during the coffee break, when I asked him how he would like us to cooperate on his research, he said he could not cooperate. People around us heard his answer very clearly.

When Leila asked the Serbian expert to answer to another question about the success of the ‘right of return’ imposed on Serbia, she said that it was a very bad experience involving killing people, and it had to be stopped.

During the coffe break, the president and founder of Zokhrot, Eitan Bronstein (an Israeli), came to me and said he was ready to see how Zokhrot could cooperate with us to include the Jewish refugees in their themes and activities. At that moment I was really glad to be there, but Leila avoided me and disappeared. I will send her a short message.

Janet Dallal intervened during the afternoon sessions, reminding the audience (all of them leftists) of the existence of the second group of refugees, the Jewish Refugees from Arab Countries, and the role of the Arab League in all this.

The second and last part of the conference became a nightmare.

During the whole next day, the lecturers demonstrated what the Return would be like, geographically – through animated short clips – and practically.

For example, in North Tel Aviv, on Ibn-Gvirol Street and the corner of Arlozorof – a sophisticated Tel-Avivian neighbourhood where an Arab village called Soumayel was located – the ‘Israeli occupiers’ would have the right to decide to leave their homes or stay and pay the ‘Palestinian refugee owner’ the ‘market value’ of their house. Then the ‘Palestinian Refugee owner’ would decide between recovering ‘his’ house or taking the money, with all that entailed. The Israeli ‘occupiers’ could not pass their homes on as inheritance to their descendants, etc. etc.

The Palestinian refugee who did not wish to Return, would get all their rights as Israeli citizens (Bituah Leumi national insurance rights, etc). in the paradise of One state for Two Peoples.  There was never any talk of “two separate nation-states”.

Everything is already settled for the Return to Arab villages too. The speakers planned, for example, how the ‘new’ Arab village of Ladjoun, on the edge of the flourishing kibbutz Meggido in the North,  will look, and under which conditions two Arab buildings still located inside the kibbutz would be incorporated into the village.

All this seemed to me sick and destructive, so the second day I did  not attend the conference but watched via the On-line conference link on the Zokhrot Facebook page.

The conference continued in this vein. Some lecturers even said, “Zionism is a crime” and nobody objected, except one lady who said: ” please respect others’ beliefs”. That was the only moment when I wished I had been there to say that today the word “Zionism” has no meaning any more – because the State of Israel belongs to the people of Israel. We are Am Israel, living in Medinat Israel.

To sum up, I cannot believe this is happening to us, that Israelis could side with our enemies so as to annihilate the State of Israel. This conference came one step closer towards this annihilation. I would like to say to all those who were there, that the creation of the State of Israel after 2,000 years was a miracle, and that the people of Israel on its own land is neither invincible, nor should it be taken for granted.

Visit Point of No Return.

Egyptian FM Visiting PA Capital Ramallah

Monday, August 26th, 2013

Egyptian foreign minister Nabil Fahmy is visiting Ramallah on Monday to discuss bilateral relations between Egypt and the Palestinian Authority with Chairman Mahmoud Abbas, the Egyptian ambassador to the PA told Ma’an.

Yasser Othman said that the visit comes in support of the Palestinian return to negotiations and in gratitude for the Palestinian Authority’s position in support of the Egyptian government.

Othman added that the Egyptian people and media are aware of who supports them and who incites against them.

Diplomatic and media delegations will accompany the minister on his day long visit, the ambassador added.

Prisoner Release Highlights Erosion of Israel’s Will

Thursday, August 8th, 2013

Under pressure to restart talks with Mahmoud Abbas’s Palestinian Authority, Israel has diverged from its refusal to accede to Palestinian preconditions and agreed to free 104 Palestinian terrorists from its jails. It’s a mistake. Israel should withstand the pressure and say no. Why?

Because it makes a mockery of justice – and inflicts unimaginable pain on families of the victims – when multiple murderers walk free. It also boosts the standing of terrorist groups; encourages the kidnapping of Israelis for the purpose of extorting the release of further terrorists; demoralizes Israeli counter-terrorism personnel who risk life and limb to capture these murderers; erodes Israeli deterrence to vanishing point when the most bloodthirsty murderers know they are likely to be freed early; and, above all, results in the subsequent murder of additional Israelis by terrorists freed under such deals.

In short, we’ve been here before and the results have been tragic. The Almagor Terrorist Victims Association (ATVA) disclosed in April 2007 that 177 Israelis killed in terror attacks in the previous five years had been killed by terrorists who had been previously freed from Israeli jails.

An earlier ATVA report showed that 123 Israelis had been murdered by terrorists freed during the period 1993-99. Former Mossad chief Meir Dagan has observed that the terrorists released in the 2004 Elhanan Tenenbaum prisoner exchange deal caused the death of 231 Israelis.

In agreeing to this morally unjust, tactically unwise, strategically harmful, militarily hazardous and life-endangering unilateral concession, we see the profound and purposeless erosion of Israeli will.

In the past, Israel at least scrupled not to free those with “blood on their hands” and demanded the return of living Israelis, however lopsided the exchange. In July 2008, however, Israel agreed to release to Hizbullah a gruesome murderer, Samir Kuntar, and four others prisoners in return for merely the corpses of two kidnapped Israelis. In August 2008, Israel freed 198 jailed terrorists, including two with blood on their hands and 149 others guilty of attempted murder, as a “confidence-building measure.”

In October 2009, Israel freed 20 Palestinian terrorists – not for a life or a corpse, but for a video of a kidnapped Israeli. And in October 2011, Israel freed 1,027 Palestinian prisoners, including hundreds of convicted terrorists, in exchange for a single kidnapped Israeli serviceman, Gilad Shalit, leading Hamas’s Khaled Meshaal to crow that “This is a national achievement for the Palestinian people…we promise the rest of the Palestinian detainees to liberate them…. Those released will return to armed struggle.”

On this occasion, however, Israelis cannot even take refuge in the consolation that they freed a loved one, retrieved a corpse or even obtained a video. They cannot even say that they exacted any concession from the PA. To the contrary, Mahmoud Abbas just reiterated that he will not permit “the presence of a single Israeli – civilian or soldier – on our lands.”

Prime Minister Netanyahu is not unaware of the danger; to the contrary, he once warned against the very thing he now intends to do. In his 1995 book Fighting Terrorism, Netanyahu observed that refusing to release terrorists was “among the most important policies that must be adopted in the face of terrorism.” With this release, he erodes his credibility by dishonoring his pledge to withstand Palestinian preconditions.

U.S. pressure alone explains Netanyahu’s decision, not some valuable quid pro quo. How else to account for a decision opposed by 85 percent of the Israeli public and the Shin Bet head, Yoram Cohen? The Obama administration has not expressed a new determination to see Iran cross no red lines in its march to a nuclear weapon. Obama has not altered his earlier negotiating baseline of an Israeli return to the 1949 armistice lines. Abbas’s goal of a judenrein Palestinian state has just been reiterated, not withdrawn.

Those trying to make sense of the decision speak of Israel keeping the U.S. on board in dealing with Iran – which suggests that Israel has lacked this all along. The idea that the U.S. needs some Israeli concession to unify its Arab allies against the Iranian nuclear threat is in any case absurd, given the imploring of Arab leaders for Washington to deal with the problem, as revealed by the Wikileaks documents.

Looking For God In Our Skyscrapers

Thursday, August 1st, 2013

Over the last decade, Tisha B’Av, the day that we traditionally mourn the destruction of our Holy Temple in Jerusalem, has been admitted to the pantheon of Jewish holy days that are not for the observant only: holy days that speak to everyone.

Yom Kippur has always been there. It is the private holy day, special to us all. A solid majority of the Jews in Israel fast on that day. Even those who do not fast feel something special: they respect the day and search for its meaning. Yom Kippur does not just pass us by like the holiday of Shavuot, for example.

Pesach is another holy day that has always been a holiday for all the Jews. It is the family holiday. The Seder night – kosher-for-Passover or not – is celebrated by Jewish families everywhere. It is a holiday that has not been separated from the nation by the walls of religion.

What we still lack is the national dimension, the dimension that retains a void not filled by banging on plastic hammers on Yom Ha’atzmaut, Israel’s Independence Day. Yom Ha’atzmaut always leaves us with a vague sense of emptiness.

The collective subconscious that pulls the young people of Tel Aviv’s trendy Shenkin Street to alternative lamentations on the city rooftops discovers something in Tisha B’Av. It longs for the spiritual national dimension. It searches for meaning and warmth.

Real Israeli culture, the authentic national creation that we are all looking for, the point that affords meaning and validity to our national existence, is there – in our Father’s house, from which we were exiled and to where we will return.

Return to religion enriches the returnee. But usually it is at the expense of the real achievement of the return to Zion, Israel’s rising and return from the dimension of community to the dimension of nation – at the expense of the return to reality and history.

Generally speaking (and yes, there are certainly exceptions), the returnee to religion is no longer interested in the news, politics or the state. He has found his personal happiness and leaves the rest to the Messiah. His God is not so relevant outside his home, study hall or synagogue.

The new generation, however, wants God to be relevant in all dimensions. It doesn’t want to escape into religion. It wants a grand message, rectification of the world; neither to go backward into pre-Zionism nor to be stuck in the place bereft of identity and meaning in which Zionism – which shed all regard for religion – finds itself today.

The new generation wants it all. It wants to go forward into religion, to a Torah that is also a relevant culture and to a God who is with us here, in our modernity. It wants to proceed in our multilevel interchanges, in our skyscrapers, and in our hi-tech. It is looking for a God who is with us in our most private moments, in our most national triumphs, and in our most universal aspirations. The new generation wants warmth, a sense of belonging and meaning. It wants to herald a great message. It wants a home: it’s Father’s home, the home to which we all belong.

It wants the Beit HaMikdash, the Holy Temple in Jerusalem.

In Hebrew: ‘Return’

Friday, May 3rd, 2013

לַחְזוֹר, לָשׁוּב


Visit Ktzat Ivrit.

Human Destiny And The Jewish People

Wednesday, October 17th, 2012

Title: A Day Is A Thousand Years
Author: Dr. Zvi Faier
Publisher: Chaim Mazo

 

Sadly, Dr. Zvi Faier, the gifted Torah scholar, theoretical physicist and poet, passed away in 2009, on the 10th of Tevet 5769, after a long illness borne with dignity and courage. There recently appeared the first of two posthumously published works that show the amazing breadth of his knowledge, insights and interests.

A Day Is a Thousand Years, published by Chaim Mazo, and with a moving and very perceptive preface by his daughter Tziporah Lifshitz, is notable not only for its being a unique exposition of major Judaic concepts related to the destiny of the Jewish people and their interplay with the rest of mankind throughout history and until today, but also for its rich language and beautiful flowing style and imagery combining prose and verse.

The salient facts of Zvi Faier’s life offer clues to the amazing breadth of knowledge, insight and language reflected in this work. Born in 1934 in the town of Hrubieszow in southern Poland, his childhood was spent in southern Russia where the family had fled to escape the Nazis. In 1948, the family emigrated to Canada where Zvi received a yeshiva education. In 1965, he completed his doctoral studies and was awarded a Ph.D. in theoretical physics in 1965 at Northwestern University in Chicago. Here he met his wife Chaya, and also his mentor Rabbi Chaim Halevi Zimmerman, the head rabbinical scholar at the Hebrew Theological College. He embarked on a scientific career, first as research physicist at the Carnegie Institute of Technology, then as a member of the physics faculty at St. John’s College New York. At the same time, he taught at Touro College and edited INTERCOM, the journal of the Association of Orthodox Jewish Scientists.

After making aliyah in 1973, he continued his Talmudic studies with Rabbi Zimmerman at the Harry Fischel Institute, where he received rabbinic ordination in 1976. In 1977 he embarked on a career of translating such classic works of Jewish exegesis as the Malbim commentary, Meam Loez, and the Daat Sofrim commentary, and in 1979 he published his first original work, Burnt Offering: a Return to the Physical and Intellectual Jerusalem, co-authored with Dr. Haim Sokolik.

In his teaching and research, Dr. Faier focused on clarifying and applying the conceptual links between modern scientific methods and results and fundamental teachings of Judaism, and developing a scientific analysis of Talmudic sources. His aim was to generate an integrated understanding of Torah, man and the scientific universe.

The book is characterized by great intellectual scope and freedom and a profound striving for true understanding. Whereas it is an impassioned hymn of praise to the G-d of Israel and the Torah, this work is also a plea, directed to reinforcing the sublime in the hearts of all men. The author felt deeply that his ideas have relevance not only for Jews, but for all men and women around the world who cherish and seek truth, compassion and beauty.”

In his prologue, the author describes a huge parchment covering the earth just above the atmosphere. On the outer side, facing the sun, are inscribed three lines:

“That honor may dwell in our land
“Kindness and truth have met
“Justice and peace have kissed” (Psalms 85:11).
On the inner side was the legend:
“The price of honey
“And the price of light
“Are now beyond my means
“Said the victim
“To the slayer
“Said the slayer
“To the victim.”

The inscription persisted as the parchment unrolled into the future. Sometimes the writing showed more clearly on the side facing the light, and sometimes on the other side facing lands of darkness… Then it came to pass that the sons of man forgot they spoke in different tongues and nations everywhere touched. Both sides of the parchment now read:

“Kindness and truth have met
“Justice and peace have kissed.”

But it took a thousand years when it could have taken a day. Along the edge of the parchment, between the inner and outer sides, it said:

“For a thousand years in Your sight
“Are as yesterday
“When past
“As a watch in the night (based on Malbim reading of Psalm 90:4)

Hebron’s Beit HaShalom to Return to its Jewish Owners

Friday, September 14th, 2012

After an expulsion and a lengthy 5 year battle, the Jerusalem District Court finally made a ruling on “Beit Hashalom” in Hebron. Judge Baram ordered the State to prepare to return the building to its rightful Jewish owners.

In 2007, the building was purchased from its Arab owners.

At the time, the Arab sellers, despite being secretly videotaped, denied the transaction had ever been completed once they realized the buyers were Jews who purchased the building through an intermediary.

In 2008, the army forcibly evicted the Jewish residents until the court would decide who owned the building.

Hebron residents are hoping this is the first step in the return of other buildings they’ve purchased and were evicted from by the government and IDF.

Nachi Eyal, CEO of the Forum for the Land of Israel welcomed the court’s decision and that the purchase of the house was legal. He added, “The Minister of Defense and representatives of the State Prosecutor need to apologize and compensate the owners in Hebron.”

Despite the conclusions of the court, Yariv Oppenheimer, head of Peace Now, called on Ehud Barak to not let the Jews back into the building.

T’shuva Makes the World Go Round

Wednesday, August 22nd, 2012

The Gemara teaches that t’shuva existed before the world was created. In a similar vein, Rabbi Kook writes that the spirit of t’shuva hovers over the world and gives it its basic form and the motivation to develop. It is t’shuva which gives the world its direction and its inner energy to constantly progress. The desire to refine the world and to embellish it with beauty and splendor all derive from the spirit of t’shuva.

T’shuva is the Divine, spiritual force in the universe which is constantly propelling all of existence toward perfection. It is the voice of God calling, “Return to Me, you children of men.” Due to the “separation” from God through transgressions, improper living, or through the act of Creation itself, there is a constant drive in all things to return to a harmony with their Maker. Rabbi Kook writes that, “It is impossible to express this awesomely deep idea.” The force of t’shuva, like gravity in the physical world, is built into the inner fabric of life. It stands as the impetus behind all human history, all world development, all endeavor toward social improvement. It is the force which inspires all cultural, artistic, and scientific advancement. Similarly, the yearning of mankind for universal justice and moral perfection is a product of the encompassing, ever-present power of t’shuva.

On a personal level, when a man sells his house in the country because he wants to improve the quality of his life, he is involved in t’shuva. When a family has a fun and relaxing vacation, they are being motivated by forces of t’shuva. Though there may be underlying factors of profit and self-interest when a pharmaceutical company produces a new drug, they too are involved in t’shuva, if their product truly helps to benefit the world.

“T’shuva derives from the yearning of all existence to be better, purer, more fortified and elevated than it is. Hidden within this desire is a life-force capable of overcoming that which limits and weakens existence. The personal t’shuva of an individual, and even more so of the community, draws its strength from this source of life which is constantly active with never-ending vigor.”

Never-Ending T’shuva

In his writings, Rabbi Kook illuminates the phenomenon of t’shuva in an entirely new fashion. Here we encounter the notion of t’shuva, not as personal penitence alone, but as an ever-active force in the world which constantly works to unite all things with God.

“The currents of specific and general t’shuva flood along. They resemble waves of flames on the surface of the sun, which break free and ascend in a never-ending struggle, granting life to numerous worlds and numberless creatures. It is impossible to grasp the multitude of colors of this great sun that lights all worlds, the sun of t’shuva, because of their abundance and wondrous speed, because they emanate from the Source of life itself….”

In his poetic style, Rabbi Kook describes t’shuva like a sun which sends out constant flames of warming light to the world. Just as God has created the sun as life’s principle energy source, so too is t’shuva the spiritual energy source of existence. T’shuva does not only operate when a person decides to mend his erring ways – t’shuva exists all of the time. It exists both within man and all around him, as a personal t’shuva, and as a t’shuva which comes from Above. Like gravity, or the wind, or the rays of the sun, t’shuva is ever present. It is a constant force always at work, bringing the world to completion. One day the force may hit Jonathan; the next day Miriam; one day soon it will uplift the Jewish people as a whole. Its waves flow by us in a continuous stream. Minute by minute, the song of t’shuva calls out to us to hurry and join in the flow.

That’s our lesson for today. If you don’t want to wait for the daily doses of t’shuva that we’ll be delivering, you can get yourself a copy of The Art of T’shuva and give yourselves a jumbo fix. But one step at a time up the ladder of t’shuva is a wise way to do it, so that you don’t fall back down, God forbid, just as fast as you soared up.

Printed from: http://www.jewishpress.com/blogs/felafel-on-rye/tshuva-makes-the-world-go-round/2012/08/22/

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