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Setting the Record Straight on International Law

<img alt="Jewish-Settlers-Continue--001.jpg" src="webkit-fake-url://78F79353-629C-4F97-8EE1-D461A62F6205/Jewish-Settlers-Continue--001.jpg" />Master of propaganda, the "Palestinians", an artificial entity with no historical veracity, have convinced most of the world that the State of Israel is illegally occupying their country, known as "Palestine". They have used the language of international justice to point their desire to annihilate the Jewish state as a human rights crusade. It has come to the point where even the President of the United States refers to Jewish communities in Judea and Samaria as "illegal". It is necessary for every support of Israel, and decent human being, to set the record straight about Jewish resettlement in the Land of Israel. Jewish resettlement in the Land of Israel, including Gaza, Judea and Samaria, exist as of right and are completely in accordance with international law. In fact, it is the repeated attempts to prevent Jewish resettlement that is in violation of international law. The Mandate for Palestine, set out by the League of Nations and later enshrined in the United Nations, set out the right for Jews to settle in the entire Land of Israel. The legally binding document was conferred on April 24, 1920 at the San Remo Conference, and its terms outlined in the Treaty of Sèvres on August 10, 1920. The Mandate’s terms were finalized and unanimously approved on July 24, 1922, by the Council of the League of Nations, which was comprised at that time of 51 countries,4 and became operational on September 29, 1923. The Mandate clearly distinguishes between political rights for Jews and civil and religious rights for non-Jews. Article 2 of the “Mandate for Palestine” explicitly states that the Mandatory should: “... be responsible for placing the country under such political, administrative and economic conditions as will secure the establishment of the Jewish National Home, as laid down in the preamble, and the development of self-governing institutions, and also for safeguarding the civil and religious rights of all the inhabitants of Palestine, irrespective of race and religion.” At no time in the Mandate document are the Arabs referred as a people, or given the right for a country within the boundaries of Palestine set aside for a Jewish National Home. The claim that Israel is some sort of Holocaust consolation prize to assuage the guilt of Europeans completely disappears when one considers that this document was internationally ratified 30 years before World War Two and explicitly states that Jewish settlement exists by right and not sufferance. The preamble to the text states: "Whereas recognition has thereby been given to the historical connection of the Jewish people with Palestine and to the grounds for reconstituting their national home in that country." In other words, the soon to be established Jewish state derives its legitimacy from the fact that the two previous Jewish commonwealths existed in the Land of Israel, and that it is the birthplace of the Jewish people. Surrendering any inch of this land to a foreign power is a betrayal of the ancient Jewish ties to the land, and to terms set forth by the Mandator document. The document, valid until this very day according to international law, sets out that "The Administration of Palestine, while ensuring that the rights and position of other sections of the population are not prejudiced, shall facilitate Jewish immigration under suitable conditions and shall encourage, in co-operation with the Jewish agency referred to in Article 4, close settlement by Jews on the land, including State lands and waste lands not required for public purposes." The document does not take into account the existence of any "Palestinian Arab" people and does not distinguish in any way between central Israel, the Galilee, Negev, Judea, Samaria or Gaza. The policy of denying Jews the right to settle in Judea and Samaria simply by virtue of their being Jewish is a blatantly anti-semitic policy, one completely illegal. As Yehuda Z. Blum, Israeli ambassador to the UN, explained: “A corollary of the inalienable right of the Jewish people to its Land is the right to live in any part of Eretz Yisrael, including Judea and Samaria which are an integral part of Eretz Yisrael. Jews are not foreigners anywhere in the Land of Israel. Anyone who asserts that it is illegal for a Jew to live in Judea and Samaria just because he is a Jew, is in fact advocating a concept that is disturbingly reminiscent of the ‘Judenrein’ policies of Nazi Germany banning Jews from certain spheres of life for no other reason than that they were Jews. The Jewish villages in Judea, Samaria and the Gaza district are there as of right and are there to stay." Zionism has become a very dirty word recently. Jews must stand up and say that Zionism, supporting the right to Jewish self-determination in the entire Land of Israel, and its practical applications such as resettlement and rebuilding, is the national liberation movement of the Jewish people. Anyone who opposes Zionism is an anti-semite because he denies Jews the right of self-determination which is accorded to all other peoples. Whenever somebody ignorantly repeats the slander about "illegal settlements" or "outposts", he must be reminded that international law demands that the trustee of the Mandate for Palestine, in the modern world, the State of Israel, encourage "close settlement by Jews on the land" and makes no mention of any other group with political rights in Israel. There is an illegal occupation in Palestine- but it is certainly not a Jewish one.

Setting the Record Straight on International Law

Master of propaganda, the "Palestinians", an artificial entity with no historical veracity, have convinced most of the world that ...

5:51 PM

How to Answer the Haters

One of the most important claims for Israel's defenders, both American Jews and Israelis, is Israel's willingness to compromise for peace. "Israel's greatest desire is peace, and is willing to sacrifice for it", they proudly proclaim, in contrast to the 6 decades of Arab rejectionism. Another essential point cited by supporters of Israel is that Israel is "the only democracy in the Middle-East", after which they go on to list the number of ways in which Israel is similar to the United States. Israel is certainly the only country in the Middle-East with free elections, freedom of speech and freedom of religion. Despite any problems with Israeli democracy, it is infinitely better than Saudi or Iranian theocracy, Egyptian or Syrian dictatorship or the host of other thuggish regimes that rule the Middle-East. However, if this is the cardinal argument in favor of Israel, then Israel advocates are faced with a terrible dilemma: Israel's Jewish and Zionist character are inherently opposed to true, liberal Western-style democracy. Israel is, by definition, a Jewish state, which means that Jews must be the majority of the population. Israel's people, culture, religion, language, holidays and character are thoroughly Jewish. Even if an Arab has equality before the law and the right to vote, he is automatically culturally alienated from a state which belongs to another people. No Arab can sing Hatikvah with pride, beaming as he recites the words "the soul of a Jew yearns". Neither can he identify with a flag which is designed to resemble the Jewish prayer shawl and that features the Star of David, symbol of the Jewish people. He cannot celebrate Yom HaAztmaut, Israel's Independence Day, as this is the day of his defeat at the hands of the Jews. All lovers of Israel must realize that Israel, as long as it is a Jewish state, can never be a perfect democracy in the sense of Canada or the United States. This is not meant to criticize or deligitimize Israel- it is simply the stating of a fact. Similarly, Israel can never have a complete separation of Synagogue and State, as is in the United States. Whatever role religion should play in the public sphere, most Israelis agree that it is important for Judaism to play a role in the Jewish State. For the concept of a Jewish state to have any significance, Israel must have some sort of Jewish character. Here we see the fundamental flaws of liberal Israel advocacy. Israel will never be a perfect democracy, nor will it ever be thoroughly American or Western, if it is to be Jewish. In the same vein, Israelis and American Jews present peace as the most important of Israeli goals, as if Israel without peace is useless. Israel's obsessive compulsion to pursue a reckless policy of appeasement and surrender in the name of "peace" is tauted as proof of Israel's supreme righteousness. From Jewish children in Hebrew schools and summer camps, brainwashed by "peace", to liberal American Jews and Leftist Israelis still enamored by Rabin and Oslo, we are constantly reminded that "Israel is all about peace". Since the earliest beginnings of Jewish re-settlement in Israel, there has been constant conflict with the Arabs. In the 90 years since the Arab pogroms in the 1920s, the bloodshed has been without respite. Despite the initiatives of various US presidencies, the two sides seem too distant and irreconcilable for a peaceful resolution to the conflict. The Jews and Arabs have far too many differences in terms of culture, collective past and their respective views for the future for any peace agreement in the near future. This being said, is Israel then to be considered a complete failure? Peace is an important goal for Israel, but it is not the most important goal. The quest for peace does not give Israel its right to exist, nor does its ddmocratic government or Western leanings make it the morally superior party. After all, one could easily establish a democratic, Western regime on the stolen lands of another nation, as was the case in Canada, the United or India, for example. After appropriating native land, it is only natural for this country to seek peace with the conquered. What gives Israel the moral upper-hand in the conflict is the fact that the Land of Israel belongs indisputably to the Jewish people. It was in the Land of Israel that the Jewish people arose, built two Commonwealths, and fought courageously before being carried away by first the Babylonians and then the Romans. It was the Land of Israel in which Abraham, Isaac and Jacob sojourned, in which David fought and Solomon built, in which Isaiah and Jeremiah prophesied and called the wayward Jews to repent. It was the Land that, upon remembering its glory, the exiled Jews sat down by the rivers of Babylon and wept. It is the Land upon whose agricultural cycle the Jewish calendar and holidays revolve. It is the Land which our Sages taught that the entire Torah rests. Jewish settlement and presence in Israel predates that of the British in Britain, the French in France, or the Romans in Rome. When the Greeks were only beginning to ponder the great philosophical questions, the Jews had already left Egypt, conquered the Land, established Jerusalem as their capital, built the Temple there, split into two kingdoms, been exiled by the Babylonians for 50 years, and returned to rebuild under Ezra and Nehemia. Even after the vast majorities of Jews were carried into captivity by the Romans, the Land was never bereft of a Jewish presence. The center of Jewish life spread to the Galilee and then to the Golan, and during the ages, pious Jews settled in the holy cities of Jerusalem, Hebron, Safed and Tiberias. For the great masses who could not ascend and return home, Israel remained the focal point of their intense longing and desire. Every single year, at the end of every Passover Seder and Yom Kippur fast, every Jew would declare: Next Year in Jerusalem! At every Jewish wedding, a cup is broken and a vow is made: If I forget thee, O Jerusalem... Three times a day, every day, observant Jews turn towards the East and beseech G-d, "may our eyes behold Your return to Zion in mercy". A Jew cannot even eat a cookie without thanking G-d "for the good and spacious land which You gave our ancestors as an inheritance". To all those who charge Israel with the most vile of crimes, with "occupation, "ethnic cleansing", "theft of land", our answer most not be of saying that Israel wants peace, or that Israel is the only democracy in the Middle-East. The fact that Israel is the United State's greatest ally is irrelevant to this accusation. Our answer must be that of Simon the Maccabee, which he wrote to the Seleucid king Antiochus: "We have neither taken foreign land nor seized foreign property, but only the inheritance of our fathers, which at one time had been unjustly taken by our enemies. Now that we have the opportunity, we are firmly holding the inheritance of our fathers." There is no "Palestinian people", nor was there ever, nor will there ever be. Any student of history is aware of this fact. The relationship of the Jews and their Land is one of love, longing, tearful separation and joyous return. With this we shall answer the haters of Zion.

How to Answer the Haters

One of the most important claims for Israel's defenders, both American Jews and Israelis, is Israel's willingness to compromise for ...

12:56 PM

A Soldier and an Old Woman

<a href="http://i2.cdn.turner.com/cnn/2009/images/01/19/art_israeltank_gi.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="http://i2.cdn.turner.com/cnn/2009/images/01/19/art_israeltank_gi.jpg" style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 292px; height: 219px;" /></a> From Aish by <a href="http://www.aish.com/jewishissues/israeldiary/A_Soldier_and_an_Old_Woman.asp">Ruchama King Feuerman</a> The Six Day War had ended. The generals assembled the commanders and foot soldiers for a customary review and analysis of the battle. After the military questions had been asked, and the investigative committee was about to disperse, a commanding officer pointed to one of the soldiers. "Wait a minute. I have a question for you. Yes, you, the soldier who put up the flag on the Temple Mount." The soldier nodded. "Where did you get an Israeli flag, and why did you put it up?" The soldier spread out his hands and smiled, a gesture that indicated that here was more than just a one sentence response. He told the following story: The night before the Old City was liberated, a contingent of soldiers fighting near the Old City took cover in a shelter in a Jerusalem neighborhood. Hordes of children, mothers, old men and women packed inside the bunker alongside the soldiers. People looked frightened and bereft. The government had imposed a news black-out so that the Arab countries wouldn't be able to figure out their positions. And the news -- originating from Jordan, Egypt and Syria -- was enough to induce hysteria: calls from Saudi King Faisal for the total elimination of Israel, calls from every Arab country to push the fledgling country into the sea. Things looked so bad, Israelis famously converted public parks into mass graves, in preparation for the expected casualties. (Israel's Chief of Staff, Yitzchak Rabin, had even suffered a nervous breakdown.) As the soldier sat there in the bunker, hopeless and uncertain, he saw an old woman slowly make her way over to him. "Excuse me," she said, standing at his side. She held a satchel in her arms. He lifted his eyes. "Yes, Doda. Tell me, what is it?" "Tomorrow you'll go to the Old City and you'll go to the Kotel." He shook his head at the absurdity. He said, "No, we won't." There were no army plans to liberate the Old City. First, they were fighting just to hold their positions. Also, overtaking the Old City would entail hand-to-hand combat which was greatly feared: Many people would die. Moreover, any bombardment of the Old City might demolish even more of the holy sites than had already been destroyed by the Jordanians. He tried to explain all of this. The old woman looked at him, steady-eyed. "No, you will go," she said, not as if she were trying to convince him, but as if relaying simple facts. He shrugged. An old woman's delusions. He wasn't going to argue with her. Before he turned away, she said, "I have a favor to ask you." She reached into her satchel and took out an Israeli flag. From the way she touched it, it was clear the flag had some personal meaning for her. Had she made it? Perhaps it had been draped over a loved one's grave? But what was she now saying? "When you go, please take this flag, and when you get to the Temple Mount, I want you to hang it up there." She held out the flag. The soldier repeated, "We're not going into the Old City." "You're going," she said. Again, she held out her arm. A thought struck him. "I can't take it," he told her. "It's against army regulations." "It'll be all right. Just take it." "I'll get in trouble. You're only allowed to carry a few specified items." Please," she said hoarsely. "Do me this favor." He shrugged again. Why was he arguing with this old woman? Let him take the flag, let him make an old woman feel good. He could always get rid of it later. The next day, the Israeli army, contrary to everyone's expectations, took the Old City. Sure enough, the soldier's unit ended up at the Temple Mount. As he and the other soldiers came close to the Western Wall, he suddenly remembered the flag and the old woman's words. Yes, he would do it, he would! He enlisted two buddies, and together they draped the flag over the grating on the upper left most side of the Kotel, and there they hoisted and hung the Israel flag. The commanding officer conducting the investigation said to the soldier, "And what were you thinking when you put up that flag?" The soldier said, "I was thinking that this was the answer to 2,000 years of Jewish suffering." And so ends the story of the soldier, our hero. But there's an unsung hero, too. What about the old woman who supplied the flag? One wishes the investigating officers had tracked her down. What did she have in mind as she entered a shelter with an Israeli flag in her satchel? And who was she, anyway? The only identifying feature is that she was old and carried a bag. But her advanced age already tells us plenty: that she knew something about Jewish history, probably having personally lived through it...World War I, Arab attacks, the Holocaust, the War of Independence, 1956. What hadn't she seen? There, in Israel's darkest moment, outnumbered and surrounded by enemies, terrified that the next morning there will be no Israel, the old woman sees what no one else can see, what no one else is capable of conceiving. She insists on her vision, she practically browbeats the soldier into carrying out her plan. We'll never know how she knew, only that, like many Jewish women before her -- the Matriarchs, the midwives in Egypt, the righteous women in the desert -- she just knew. There are two kinds of prophecy. One that predicts the future, and one that makes the future.

A Soldier and an Old Woman

From Aish by Ruchama King Feuerman The Six Day War had ended. The generals assembled the commanders and foot soldiers for a customary review...

1:22 PM

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