Skip to comments.Hebron Revisited: Ending settlement activity
Posted on 05/21/2003 9:04:46 PM PDT by Utah Girl
What must Israel do to advance the cause of peace in the Middle East? If you don't know the State Department answer, you're really not listening, because they've been repeating it, over and over, forever: "End settlement activity." It's a standard plank in every peace plan Oslo, Mitchell, Four Powers Roadmap, whatever. Secretary Powell is pushing Israel to do it now, and why not? From a distance it looks like a modest, reasonable demand: a small, first step on that ever-receding road to peace.
I wanted to see what "ending settlement activity" looked like up close, on the bloody ground, in places like Hebron and Kiryat Arba where the people say no to it, and are petitioning their government for permission to expand their "settlements." So I went back to Hebron to look around, and to ask: Why now?
The first time I went there in December 2001, I took one of the many crowded buses from Jerusalem. When I returned in February 2003, there was only one bus a day, and it left before I did. The taxi driver, a Moroccan Jew, blanched when I told him where I wanted to go, but for 100 US dollars today, no Israeli driver refuses. The tourist trade died when the Oslo terror offensive began in September 2000 four months after the retreat from Lebanon, Israel's Vietnam. And in its 29th month, signs of the terror offensive's success were apparent.
After the first 20 minutes, we were the only cars on the road. Checkpoints were reassuring lots of soldiers with machine guns at varying heights but I saw only two of them. Makeshift walls to shield the road from snipers were more common; we passed at least six. I asked Max if they made him feel safer. "No," he said. "They put them up where traffic has been hit before, and snipers in the hills shoot down over them." He looked to be in his 40s, so I asked if he had fought in Lebanon. "Yes," he said, "14 months." Trying to get the pained look off his face, I said: "Then how scary can this be?" "It's worse." "Aw, come on," I protested, but he persisted. "In Lebanon, I wasn't alone. I was in a good unit, with good allies." "Arab allies?" "Yes, Arab allies." He scowled. "And then we left them. This," he gestured toward Hebron, "will be the same." When we got there, he parked between military vehicles in the outermost square, and wouldn't get out of his cab.
Max is not alone. Hebron makes a lot of Israelis uncomfortable. Those who still vote Left about 20 percent in the January 28 election demonize Hebron's Jews. They call them "fanatics," "thugs," and "racists," and the Western press echoes them, but few other Israelis believe it. Most who turn away from Hebron do so because, like Max, they see it as a lost cause and they hate feeling helpless. Many Israelis on the right don't accept that either. They think Hebron is worth fighting for because they see Hebron's Jews as democracy's canaries in the mine and are convinced that a Palestinian state committed to denying Jews the right to live and pray in peace would never let the rest of Israel live in peace either.
David Wilder, Hebron's press guy, walked the block and a half from his office to Max's cab, and we walked back through empty streets. Last time, I saw lots of kids playing. This time there were only two small Arab boys in a big square. Last time, snipers in the Judean hills above Hebron were the main threat eight months before my first visit, one of them had put a bullet through the head of 10-month-old Shalhevet Pas, but most days, they hit only sandbags piled up behind Jewish homes. Coming from a Jerusalem where suicide-bombers had struck twice in just the last week, Hebron was a relief, a surprisingly tranquil place then. No more. In October 2002, the Israeli army, responding to diplomatic pressure, pulled out of the all-Arab sections of Hebron, and Arabs began attacking up close here, too, not with lone suicide bombers but with larger forces.
November 16 was the worst. Jews from Kiryat Arba were walking home from Sabbath services in Hebron, as they do every Friday night. That's why they're here: To pray at Marat HaMachpela, the Cave of the Patriarchs, in Hebron. The path they walk on the path that joins the two communities is called Worshippers Way, and that's where they were ambushed. A terrorist disguised as an observant Jew opened fire at point-blank range, and when security men and soldiers tried, repeatedly, to rescue the wounded, they were like ducks in a shooting gallery for terrorists on both sides of the path. Hours later, when the battle ended, 15 Israelis were wounded; 12 were dead. David's old friend, Col. Dror Weinberg, the highest-ranking IDF officer killed so far in the Oslo terror offensive, is among the dead. Other sabbath attacks followed. We talked about them, and about the Hebron-Kiryat Arba communities' response. "We want to build houses for Jewish families along Worshippers Way, to protect the sabbath walkers," David said. To turn it from a hostile no-man's land into a Jewish street: That's their "expansion plan," the diplomatically verboten "settlement activity" they want their government to permit. In the immediate aftermath of the butchery, prime minister Sharon agreed. Later, under diplomatic pressure, he backed down. Israeli police bulldozed the temporary shelters Hebron's Jews had built, and forcibly evicted them. They resisted passively, but did not fight back.
Is the Left right? Are these people "fanatics?" If you equate being a believer with being a fanatic, you can put aside the fact that most wear ordinary clothes and work at ordinary jobs, and call them all fanatics. Many so-called "settlements" are home to secular as well as religious Jews; Hebron is not. Only believers live here, because the don't-know-much-about-history crowd calls this "Arab land" and insists that Jews have no future here. That's the wisdom of the moment, but 3,800 years of history say otherwise. Abraham, the first Jew, bought this land and its cave from Ephron the Hittite then, and Jews have prayed here ever since, with only a few interruptions. Abraham, Isaac, and Jacob are buried here, beside their wives. David was crowned king here. He made it his first capital, and when the Romans razed Israel's second capital and drove the Jews from Jerusalem in 70 A.D., Hebron's Jews were still praying at Abraham's tomb. Life got harsher when Byzantine Greeks conquered their land in the 4th century, but a remnant hung on, and when the armies of the Prophet Mohammed conquered it in the 7th century, life improved. Jews didn't regain their sovereignty, but they retained the right to live and worship here in peace, mostly. Crusaders drove the Jews and Arabs out in the 12th century, but Mamluks expelled the Crusaders in the 13th, and the Jews returned.
Life was more precarious under Muslim rule the second time around the old Arab respect for Jews as "People of the Book" had faded away. Still, they hung on, and when Ottoman Turks conquered the land in the 16th century, life improved again. It remained tolerable, mostly, until the Turks lost this land to the British in 1917. Still, Hebron's Jews managed to live peacefully with their Arab neighbors until a sudden massacre in 1929 decimated the community. They regrouped, came back in 1931, and held on until 1936 when, in response to renewed Arab attacks, the British forced them out. Jordan ruled next: No Jews allowed. When Israel defeated Jordan and the other attacking Arab armies in 1967, the Jews came back again, and here they remain still practicing their religion in the place where it was born, as their forebears did through all the centuries before them. Call it fanaticism, if you like. I call it faith.
No matter, Israeli Leftists insist, Hebron's Jews are "violent thugs"; last year, they claimed they had the pictures to prove it: photos of a big, burly Hebron adult pushing a policeman, and of Hebron teens throwing stones at a government tractor. (The tractor had been sent to demolish another temporary settlement at Gilad's Farm, established to honor Gilad Zar, an Israeli security officer hit by 40 terrorist bullets on a bypass road.) Pictures of the push and the stoning were omnipresent on Israeli TV and in the Hebrew dailies all controlled by the Left and they made "the settlers" look very bad indeed. But then pictures showing what had happened before pictures the Leftist press didn't run popped up on the websites of Israel's alternative, conservative press. These showed Israeli teens resisting passively, and police (with their identification tags removed) poking fingers in the kids' eyes, twisting their arms into what Israel's Media Watch called "almost impossible positions," and choking them until they fainted. Looking at both sets of pictures, a fair judge might conclude that settler violence isn't at all a big problem in Israel; police brutality against disfavored Jews is.
Well, maybe, sometimes, some Leftists will concede; but the settlers deserve harsh treatment because they're "racists." To understand this charge, you have to ignore the fact that a number of Kiryat Arba's residents are black Jews from Ethiopia, and focus on the Left's Exhibit A in the racism department the big guy who pushed a cop when the cops were abusing the kids. He's Baruch Marzel, the most demonized man in Israel, and in February, I interviewed him at the King David Hotel in Jerusalem. I couldn't interview him in Hebron because he was banned from his home there for six months as a result of the photographed push. He hasn't been convicted of anything, but he agreed to the ban because if he'd rejected it, Leftist prosecutors and judges were set to keep him in jail until his trial in another 12 months or so. So he camps out with his parents in Jerusalem, and his wife and nine children visit on weekends.
Baruch Marzel looks even bigger in person his belly shakes when he laughs. If his beard were white, he'd look like Santa Claus, but at 44, it's still black. He's easy to demonize because when he was younger, he was a follower of the murdered Rabbi Meier Kahane, who had advocated ejecting all the Arabs from Israel, the way the Arab states ejected the Jews about a million of them after Israel became a state again in 1948.
Asked if he still wanted to evict all the Arabs, Marzel laughed: "No, just the ones who want to kill me." Asked if he was dead wrong in having failed to make that crucial distinction in the past, he readily acknowledged it. Asked next about Lebanon, he said he had served in a tank regiment and got hit by 16 pieces of shrapnel. "Sounds serious," I said. "Not when you're as fat as I am," he laughed. "I think all this padding saved me." But he stopped laughing when I asked if he had had much contact with Israel's Arab allies in Lebanon, the soldiers of the SLA. "Oh yes," he said. "They were good soldiers, loyal allies, and we abandoned them. I'm ashamed of that, and of the shabby way we treat them now." "What could Israel do for them now?" I asked. "Give them automatic Israeli citizenship," he snapped, "and the same benefits every Israeli veteran is entitled to."
Some racist, huh? But his brand of "racism" is the norm on the Israeli Right. It consists of discriminating between Arab friends and Arab enemies, and wanting to treat the two groups differently heresy to the Israeli Left, to our State Department, and of course, to the U.N. crowd.
Barbara Lerner is a freelance writer in Chicago who recently returned from a month in Israel.
Look, it is as simple as 1-2-3. (1)Israel has to realize that Arabs would always be her mortal enemies, agreement or no agreement, roadmap or not roadmap, treaty or no treaty. (2)Israel has to figure out which part of (or may be the whole of) the West Bank and Golan Heights is feasible (*) to annex, (3) Annex it and close the border with the rest.
Feasibility is mostly defined by the ability of Israel to cleanse Arab population out. The realistic assumption is a compelete unability of Israel to do any cleansing at all. Hence, the annexation we are talking about will be very very limited. However, this is the best choice available.
Pray for the peace of Jerusalam
Let's have a show of hands........
How many want to destroy Israel? 1,000,000,000 Muslims. (Give or take a million).
How many want to destroy US? 1,000,000,000 Muslims. (Give or take a million).
The caravan homes in Tel Rumeida were shot at day and night for over two years. Bullets hitting the caravan walls pierced not one wall, but rather two or three walls. Only Divine miracles prevented anyone from being hit by these terrorist bullets. Ben Eliezer's comrades then asked him, if it is so dangerous in Tel Rumeida, why doesn't he close the area and remove its Jewish residents, to which the Defense Minister replied, "There are some places you cannot throw Jews out of."
The model for Intifatah that Yassier Arafat brought to the PLO from the earlier Algerian Islamic war on the French Colonials.
Hevron in 2 parts....here me must be fair as per Ha Shems balanced reply to historic "Offense"[Islam]...and "Neglect"[Israel]
What will the Hill country of Caleb become soon?...the place of meeting of Avraham..where the Fire passed between the Halves.
The Jewish servant meets Ha Shem on the Sabbath and thru the Living Torah.....but what of Israel as a nation/..when will she meet the Ancient of Days..and be in Awe?
Clearly Hevron is Holy...Hevron Shelli
In the beginning of our parsha, HaShem blesses Avram: I will make you into a great nation, and I will bless you, and I will magnify your name; and be you a blessing (Bereshit 12:2). Rashi explains that the three blessings refer to the three Avot: I will make you into a great nation, as they say, G-d of Avraham; and I will bless you, as they say G-d of Yitzchak; and I will magnify your name, as they say G-d of Yaakov. Could it be that they close with all of them? And be you a blessing teaches that they close with you and not with them (based on Pesachim 117b).
This Midrash comes to explain why only Avrahams name is mentioned in the close of the blessings of the Amida the very first blessing which concludes Shield of Avraham.
We could imagine that the first blessing would close, Shield of Avraham, Yitzchak, and Yaakov.
Alternatively we might think that the second blessing would end describing HaShems relationship to Yitzchak (for example, Awe of Yitzchak[The Great fear and dread of Isaac]) and the third His relationship with Yaakov (such as G-d of Yaakov), since the first three blessings correspond to the three Avot (as explained in the Beit Yosef OC 112).
What is the meaning of this special additional blessing given to Avraham, the privilege given to him but not to his son and grandson, that a blessing is specially called by his name?
The Prisha explains based on the commentary of Rav Eliahu Mizrachi (Reem) on this verse. The blessing given to Avram begins with the blessing that he will be made into a great nation. All of the following blessings are built on that blessing: The Holy One, blessed be He, doesnt designate His name on a single person, but rather on an entire nation.
In other words, the other two blessings are not merely additions to this blessing, but rather are built upon it. Once Avraham is blessed not merely as an individual righteous person, as Noach was, but rather as the founder of a people, then HaShem will bless and magnify the name of this nation through subsequent patriarchs.
If we were to make an equivalence in our prayers between Avraham, Yitzchak, and Yaakov, then it could seem as though each one deserves this special mention because of his own individual level of righteousness. By emphasizing the unique status of Avraham as founder of Am Yisrael, we show that Yitzchak and Yaakov did not merit their special status primarily as individuals, but rather as the continuation of the nation.
This concept can help us explain another, similar Midrash which also relates to the expression Magen Avraham. The Midrash states that Avram was concerned, Perhaps someone else will come along who will be even more outstanding in mitzvot and good deeds, and his covenant will displace mine! HaShems blessing to Avram I am a shield to you reassures him that his covenant is specially shielded (Bereshit Rabba on 15:1).
The Sefat Emet asks in the name of the Chidushei HaRim, isnt it strange that it should have been a source of worry to him that a great tzaddik should arise in future generations? We can answer thisquestion with the insight of the Reem: Another person might arise who on an individual basis was on a higher level than himself. But it would be disastrous if that led to the displacing of Avrams covenant, because his covenant was unique in that it applied to an entire nation, for all time. It is a covenant which you will keep, you and your descendants after you for all generations (Bereshit 17:9).