An official IDF instructional video directs soldiers to avoid as much as possible shooting at female terrorists, introducing a list of exceptions and actions that must be considered before opening fire on an armed, murderous lady. The video was produced by the Samaria Brigade and distributed over the past two weeks among soldiers and commanders, according to Makor Rishon. It leaves no doubt that soldiers in the field are right when they complain that the IDF rules of engagement are confusing and even dangerous.
Noting the rise in terror attacks perpetrated by women, the video suggests that since the risk they pose is lower than that of male terrorists, and since the females’ death in action raises the Arab motivation for revenge (only we get to kill our women), “it would be much preferable to neutralize the female terrorist using early detection, Krav Maga engagement, and should it be necessary, suspect apprehension protocol.”
The video ends with a proviso saying soldiers should not take exaggerated risks and if necessary should not hesitate to shoot even a female terrorist. But this contradictory message is liable to cause even more confusion and hesitation, especially since some of the stabbing scenes shown in the video clearly suggest that pausing to assess and defuse the threat from a female attacker made things much worse for the Israeli victim.
Israeli firearms manufacturer CAA Tactical, based in Kiryat Shmona, announced the launching of the Micro Roni®, a $300 conversion kit that transforms a Glock pistol into a rifle.
The Micro RONI is the newest compact addition for a pistol carbine conversion kit. The light and sturdy platform for pistols is made of aluminum with a polymer body, and features a folding mechanism for a sturdier position, equipped with an adjustable nylon brace.
With an added a grip for improved stability, optical sights, night vision devices and laser sights, the Micro RONI does not require disassembling the pistol — just insert your 3rd or 4th generation Glock into the kit, lock it in place, and you’re ready for battle.
The CAA website says the company’s mission is “to be a world-class producer of rock-solid, operation-tested firearm accessories manufacturer.” It adds that the company is made up of “professional shooters, members of the IDF elite reserved forces, counter terrorism, reconnaissance and commando units.”
A team of archaeologists revealed the existence of a 1000-year-old text, dated to the beginning of the Islamic era, which indicates that the Muslims perceived the Dome of the Rock as a reestablishment of the earlier Jewish Temple. They referred to it as “Bayt al-maqdis” in the inscription, which derives from the biblical Hebrew terminology as ‘Beit Hamikdash’, known as the Hebrew reference to the Holy Temple. This unique find is located in the central mosque at the village of Nuba, next to the city of Hebron. Its significance lies in the fact that it is dated to the early Islamic Period, and it sheds light on the sanctification process of Jerusalem and especially of the Temple Mount to the Muslems.
The text on the rock quotes:
“In the name of Allah, the merciful God This territory, Nuba, and all its boundaries and its entire area, is an endowment to the Rock of Bayt al-Maqdis and the al-Aqsa Mosque, as it was dedicated by the Commander of the Faithful, ̒Umar iben al-Khattab for the sake of Allah the Almighty”
The village of Nuba is mentioned in the inscription text as an endowment to the Rock of Bayt al-Maqdis [The Holy Temple] and the al-Aqsa Mosque. The text also notes that the one who did the dedication was ̒Umar iben al-Khattab, the Arab ruler who conquered Jerusalem from the Byzantines in 638 AD.
Assaf Avraham and Peretz Reuven, the archeologists who presented the existence of the inscription last week in the Conference on ‘New studies in the archaeology of Jerusalem and its region’ that was held at the Hebrew University in Jerusalem, pointed out that this text is, in fact, testimony that at least one of the names of the Dome of the Rock in the first centuries of Islam was “Bayt al-Maqdis” which preserves the Hebrew name “Beyt ha-Miqdash” (literally the “House of Sanctuary”).
“The choice to use the name ‘Bayt al-Maqdis’ was not original,” says Assaf Avraham. “Using this name derived from the deep influence of Jewish tradition on the development of Islam in its earliest days.” In an article that was published in the Conference pamphlet, early evidence was presented in the form of quotes by Moslem believers who, it appears, entered and prayed within a place of worship at the Temple Mount, which was named “Bayt al-Maqdis” For example:
“I would regularly pray with Ibn-Dahar in Bayt al-Maqdis, when he entered, he used to remove his shoes.” “Anyone who comes to Bayt al-Maqdiss only for the sake of praying inside it – is cleansed of all his sins.” “I entered Bayt al-Maqdis and saw a man taking longer than usual for his bows.” “The rock that is in Bayt al-Maqdis is the center of the entire universe.”
“Early Islamic literature shows that religious rituals were conducted within the Dome of the Rock at the beginning of the Islamic era” says Assaf; “These rituals were inspired by ancient traditions which took place within The Biblical Temple as is documented in the bible and in ancient Jewish literature”. An ancient Muslim source describes and stresses this point:
“Every Monday and Thursday morning the attendants enter the bath house to wash and purify themselves. They take off their clothes and put on a garment made of silk brocade embroidered with figures, and fasten tightly the girdle embellished with gold around their waists. And they rub the Rock over with perfume. Then the incense is put in censers of gold and silver. The gate-keepers lower the curtains so that the incense encircles the Rock entirely and the scent clings to it.”
These well documented and detailed procedures bear similarities to rituals that were practiced in the Jewish Temple, and were probably derived from them.
The Nuba inscription implies that the building of the Dome of the Rock marks the re-construction of the biblical Holy Temple, in essence, one of the most significant acts in the early history of Islam, a new world view that asked to glorify Jerusalem’s position as the world’s religious center for Islam.
When cross-referenced with other Muslim traditional literature of the time, it becomes clear that the Dome of the Rock’s structure was named Bayt Al-Maqdis in which prayers were conducted traditionally. It was the holiest structure within the Temple Mount and it was perceived as a renewed temple.
This unique revelation bears importance and relevance today considering Unesco’s latest resolution which ignores the Jewish affinity to the Temple mount.
“Holy Trash: My Genizah” is a new project by fine arts and performance artist Rachel Libeskind created especially for the American Jewish Historical Society (AJHS) exhibition space in the great hall of the Center for Jewish History.
According to Solomon Schechter, Genizah is “the storeroom or depository in a synagogue a cemetery in which worn-out and heretical or disgraced Hebrew books or papers are placed. In medieval times…their sanctity and consequent claim to preservation were held to depend on their containing the “names” of God.” What’s between the Genizah and today’s Jewish archive?
My Genizah presents a contemporary interpretation of the traditional Genizah. Crafted with texts and objects formerly belonging to the AJHS collections, My Genizah is a hard-edge, personal commentary on the making of the Jewish archive from the documents of the Genizah, and on today’s archival procedures of sorting, cataloguing, and organizing history.
“I think it’s interesting to look at the inventory of things that make up our lives,” Libeskind News1 NY. “Some of them are holy, and some of them are definitely not holy, and we just think of them as trash, and some we’re just not comfortable throwing away. It’s kind of an endless idea.” said.
On view through December 1, 2016.
Center for Jewish History, 15 West 16th Street, New York, NY 10011, Tel: 212-294-6160
The Women’s Performance Community of Jerusalem and OU Israel are creating harmony among the women of Greater Jerusalem through the creation of a musical production. Women of diverse backgrounds are uniting to perform in COUNT THE STARS. On stage on Nov. 28 & 30, Dec. 4 & 6 at the Gerard Behar Theatre. Tickets: https://www.tixwise.co.il/he/countthestars
Each year, the World Economic Forum releases its Global Competitiveness Report, examining data on the soundness, resilience, sophistication and innovation of businesses in each country to compile evaluations of the economy of 138 countries, providing insight into the drivers of their productivity and prosperity.
The 2016-2017 edition highlights that declining openness is threatening growth and prosperity. It also highlights that monetary stimulus measures such as quantitative easing are not enough to sustain growth and must be accompanied by competitiveness reforms. Final key finding points to the fact that updated business practices and investment in innovation are now as important as infrastructure, skills and efficient markets.
“Declining openness in the global economy is harming competitiveness and making it harder for leaders to drive sustainable, inclusive growth,” said Klaus Schwab, Founder and Executive Chairman of the World Economic Forum.
On the Global Competitiveness Index for 2016–2017, Israel is ranked in 24th place, behind Switzerland, Singapore, the US, the Netherlands, Germany, Sweden, the UK, Hong Kong and Japan, and directly behind Ireland in 23rd place. In last year’s report, Israel was ranked 27th. UAE in 16th place and Qatar in 18th are the other two Middle Eastern countries in the top 25, but for Qatar the ranking represents a 4-point drop from last year’s report.
Among other areas, the World Economic Forum looks at innovation, taking into account the quality of scientific research, company spending on Research and Development, ties between academia and industry, the number of patents, and the number of engineers and scientists in each country. In the index for innovation and sophistication factors, Israel is ranked in 2nd place (the US is 4th), with Switzerland in first place.
In innovation capacity, Israel is 9th, Switzerland 1st, the US 6th.
In business dynamism, Israel is ranked 19th, right behind Canada (the US is in first place, Germany 10th).
The most problematic factors for doing business in Israel, according to the report (in descending order): inefficient government bureaucracy, high tax rates, policy instability, an inadequately educated workforce, problems in access to financing, excessive tax regulations, and restrictive labor regulations.
Israel’s least problematic issues: little corruption (who would have thunk, right?), capacity to innovate (there’s plenty), work ethic in national labor force (Israelis work like horses), crime and theft (very low), inflation (non-existent), and public health (Israel has one of the best public health programs in the West).
According to the International Monetary Fund, Israel’s GDP is $296.1 billion, GDP per capita $35,343.3
The Middle East and North Africa region continues to experience significant instability in geopolitical and economic terms as spillover effects from the conflicts in Libya, Syria, and Yemen are undermining economic progress in the entire region.
Instability is also being created by the uncertain future of energy prices after recent falls, which affect the region’s countries in different ways. Oil-exporting countries—which include Algeria (87th), Bahrain (48th), the Islamic Republic of Iran (76th), Kuwait (38th), Oman (66th), Qatar (18th), Saudi Arabia (29th), the United Arab Emirates (16th), and Yemen (138th)—are experiencing lower growth, higher fiscal deficits, and rising concerns about unemployment. Growth in Gulf Cooperation Council (GCC) economies averaged 5.2 percent between 2000 and 2012, but fell to 2.5 percent in 2015. The forecast for 2016 is also 2.5 percent, and rising oil supplies are expected to keep prices low and limit growth expectations for the coming years.