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Independence Day (Israel): We have reason to rejoice

by Isi Leibler

The Bible quotes Balaam describing the Jews as “a people that dwells alone and is not counted among the nations.” Alas, that aptly describes the status of the Jewish state on the 67th anniversary of its rebirth. Yet despite enormous challenges confronting us, we have every reason to celebrate.

Yes, Israel is the only country in the world whose right to exist and defend itself is continuously challenged. We have neighbors who still dream of driving us into the sea; we face an ongoing global tsunami of viral anti-Semitism; the world judges us by double standards; Israel is an oasis in a region in which primitive barbarism reigns as hundreds of thousands of people are butchered as a matter of routine.

But despite this, by any benchmark Israel unquestionably represents the greatest national success story of all time.

Exiled and scattered throughout the world for 2000 years and suffering endless cycles of persecution and mass murder climaxing with the Shoah, the Jews miraculously resurrected a nation state.

Since the late 19th century, Jewish idealists have been returning to their homeland and transforming deserts into gardens.

In 1947 the world was astonished when incredibly for a brief moment, both the U.S. and the Soviet Union unprecedentedly agreed to endorse the creation of a Jewish state.

There were only 600,000 Jews in Palestine when the State of Israel was declared. Yet against all odds and despite inadequate armaments and lack of military training, fighters from the fledgling state successfully vanquished the combined military forces of its Arab neighbors, determined to destroy us.

Victory was not achieved without painful sacrifice and 24 hours before rejoicing on Independence Day, we pay tribute to over 20,000 Jews those who gave up their lives to defend our Jewish state.

Our miniscule state enabled an ingathering of exiles from all corners of the world, providing a haven for survivors of the Shoah, refugees from Arab persecution, Jews from underdeveloped countries like Ethiopia and over a million from the former Soviet Union. Out of this melting pot Israel has created one of the most vibrant and resilient societies in the world.

Today we boast a thriving nation of over 8 million citizens and represent the largest Jewish community in the world.

Israel has become a veritable economic power house, emerging as the second largest country (after the U.S.) in high tech and startup facilities. We overcame our water problems by an extraordinary desalinization program. And now we are effectively energy self-sufficient and will even be exporting surplus gas resources.

Whilst there is room for improvement, our social welfare structure and in particular the medical system provides outstanding services for all Israeli citizens without discrimination.

Culturally, we are a pulsating country in which our ancient and sacred language has been renewed as the lingua franca for Jews coming from totally different cultures. There has been a dramatic revival of Torah learning with more Jews familiar with the texts and teachings of Judaism than at any time in our history.

Despite external threats and terror, we remain a democratic oasis in a regional cauldron of barbarism, providing the right to vote to all citizens and guaranteeing genuine freedom of religion and freedom of expression.

But the most incredible transformation is that after 2000 years as a subjugated and persecuted people, we have become a regional military superpower. The empowerment of the Jewish nation, the success of our people’s army and its ability deter the combined force of all its enemies is mind boggling. As we face tough challenges such as the threat of a nuclear Iran, even the mullahs realize that an attack on us would lead to their decimation.

Although the American people and Congress remain strongly supportive, as long as the Obama Administration remains in office, Israel may soon be denied the U.S. diplomatic umbrella at the United Nations and the Europeans may well be hatching further schemes to sanction us. Yet, it is mind boggling that our Prime Minister was invited three times to address Congress and on each occasion received standing ovations. That Winston Churchill was the only other leader honored in this manner says it all.

Lessons from our bitter history have taught us that when the chips are down, we can only rely on ourselves. We were initially perceived as the unfortunate underdogs. Today, we are accused of being too powerful. Most of us concur that if the price for being strong and independent obliges us to lose favor with confused bleeding heart liberals, so be it. The reality is that we are stronger today and better able to withstand political and military pressures than ever before.

In Europe, popular anti-Semitism has again transformed Jews into pariahs. Yet Jewish communities will always remain and Israel must encourage efforts to strengthen their Jewish identity and support their struggle against anti-Semitism. Diaspora Jews are fortunate knowing that if their world collapses, Israel provides them with a haven. But many will not wish to see their children grow up in an environment in which they feel obliged to conceal their Jewish identity and have military personnel guarding schools and synagogues. Increasing numbers are therefore likely to make aliyah or at least encourage their children to do so.

In the United States, aliyah will attract those Jews concerned about t their grandchildren remaining Jewish in an open society – where currently 80% of non-orthodox are marrying out. Committed Jews are also increasingly attracted to the the opportunity of living in a pulsating Jewish state which provides a cost-free Jewish education, in which the Hebrew language, culture and national holidays create a unique Jewish lifestyle which they can never experience in the Diaspora.

We must surely appreciate the privilege of living in a Jewish state and not facing the painful Jewish identity issues confronting our diaspora kinsmen.

So despite the challenges facing us, we should dismiss the purveyors of doom and gloom who transform self-criticism into masochism and continuously whine about our failings and reject the highly vocal fringe elements who disparage our achievements, mock Zionism and challenge the merits of statehood.

Of course, many aspects of Israeli society, as with any other, require attention. These include issues of growing inequality between rich and poor and the ongoing irritants in relationship between the state and organized religion. Not to mention the dysfunctional political system.

Alas, the dream of peace with our neighbors remains just a dream. But we should exult in the realization that we are stronger today than in the past when we overcame far greater challenges and genuinely faced annihilation.

Opinion polls indicate that we rank amongst the happiest and most contented people in the world. However many young Israelis now take Jewish statehood for granted, never having undergone the chilling experience of European Jews in the 1930s as they desperately sought entry visas to countries to avoid the impending Shoah. Nor can they appreciate the devastating impact of living in an anti-Semitic environment where Jews are considered pariahs.

Today, on our 67th anniversary, we should give thanks to the Almighty for enabling us to be the blessed Jewish generation, privileged to live in freedom in our resurrected ancient homeland. We should continually remind ourselves that our success defies rationality and by any benchmark must be deemed miraculous.

Chag Sameach.

Isi Leibler may be contacted at ileibler@leibler.com

This column was originally published in the Jerusalem Post and Israel Hayom

Browse more articles like this at www.wordfromjerusalem.com

 
 

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What’s Wrong with Islam?

Flashback: Wednesday, August 23, 2006

by Viz
 

The simple answer is that nothing is wrong with the way in which most people today practise Islam, one of the three best known of the “monotheistic” faiths.

Islam at once appears to be both the youngest and oldest child of the Abrahamic tradition. Ishmael was the elder son of Abraham, Isaac being the younger, but Islam (as defined by Mohammed) developed after the movement that many would describe as the first significant descendant of Judaism, Christianity.

Before I proceed, let me undermine that basic premise by pointing out that the Brahmin tradition of Hinduism and the Taoist tradition of Buddhism can both trace their roots to the influx of Jews into Asia after the Babylonian exile period. In that sense, both Christianity and Islam would be relative late-comers to the Ibrahimin fold. Likewise, the primary faith of the Persians, Zoroastrianism, would also take a sharp turn in a more monotheistic direction with the arrival of the enslaved Israelite tribes following the assumption of Darius’ Median empire by the Persians. Darius had taken up the reins from the Babylonians who had conquered Jerusalem under Nebuchadnezzar a little earlier in that same 6th century BCE and carted off all those slaves.

There are more examples, but here we can see that the vast majority of the world’s population (Jews, Christians, Zoroastrians, Buddhists, Hindus, Muslims) have had their cultures shaped by their interaction with the family of Abraham, with about 50% of the world still openly tracing its heritage to that lineage: Christianity (2.2B), Islam (1.4B) and Jews (12-18M).

The problem seems not to be that we don’t have enough in common, but in the interpretation of that common heritage.

When the hadiths talk of the end times and speak of the trees and rocks saying: “Muslim, behind me is a Jew. Come and kill him.”…that is not to say that Muslims are bound to such terrible actions as a matter of faith. Quite the opposite. The hadith is saying that in the time of judgment there will be a persecution of Jews, such that they will have nowhere to hide. We saw this in the last century with the persecution and attempted anihilation of the Jews by the Nazis, as they could find no place to hide. And yet we hear some imams calling for the destruction of Israel and the murder of Jews every Friday, citing these hadiths as if they were a licence to kill. Ironically, the Qur’an makes it quite clear that a prerequisite for the fulfillment of its scripture is that the Jews will be returned to the land noted in the Qur’an itself.

Islam is, in many ways, the religion most closely resembling Judaism. The Qur’an features a line-up of prophets that are exclusively Jewish, including Mohammed, who traced his own lineage from Ishmael, son of Abraham, who was circumcised in the skin at Moriah; hence, a Jew.

Like Judaism, Islam is intensely monotheistic, rejecting Jesus as a deity, though, unlike Judaism, it welcomes him as a prophet…and anticipates his return at the end of days, or Qiyaama. All three religions agree that Jesus was a Jew, and Islam and Christianity both agree that he’ll still be a Jew when he returns. Even the Mahdi, it is said, will be a Jew.

So, how is it that radical Islamic preachers can advocate the killing of Jews? What’s wrong with this picture?

Religion has been used for millennia as an actuator for social change. We are seeing the negative side of this in radical Islam today. We saw it, albeit in a more positive light, in Poland when the Roman Church was instrumental in the downfall of the Communist movement in Eastern Europe. We saw it in the spread of Christian “Liberation Theology” in Central America, the correctness of which is still debated within the church. We saw it in the time of Mohammed, and in the time of Jesus. We saw it in every revolt against the Greek and Roman empires in the Middle East.

That religion can be a motivating force in people’s lives should not be an indictment against religion lest we are prepared to also throw away the ancient knowledge that is encoded in those traditions.

It is the interpretation of these ideas, these concepts, these traditions, that needs to be discussed. For it is only in their mutual examination that we can bring about peace without the need for the precursor of looming total destruction.

The trick is not to convert people between faiths, but to help them become better role models within their individual faiths. Just as the rainforests are a seminal trust of biodiversity for this planet, so are the various faiths of man a reservoir for all the aspects of his divine nature.

 
 

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Stratfor: Paris Attack Underscores a Deeper Malaise

Geopolitical Diary
Courtesy, Stratfor Global Intelligence

THURSDAY, JANUARY 8, 2015 – 02:33 GMT
 
 
Wednesday’s deadly attack against a French satirical publication has the potential to upset relations between European states and their Muslim citizenries. The strategic intent behind such attacks is precisely to sow this kind of crisis, as well as to influence French policy and recruit more jihadists. Even though Islamist extremism is, at its core, an intra-Muslim conflict, such incidents will draw in non-Muslims, exacerbating matters.

Three suspected Islamist militants attacked the Paris office of the French satirical magazine Charlie Hebdo with high-powered assault rifles, killing 12 people. Among the dead are the editor and cartoonist Stephane Charbonnier, who was on a hit list appearing in al Qaeda in the Arabian Peninsula’s Inspire magazine for “insulting the Prophet Mohammed.” Eyewitness said they heard the attackers shouting, “We have avenged the Prophet Mohammed,” and chanting, “God is Great” in Arabic. This is the third such attack in a Western country in less than three months. The Paris incident involves perpetrators who displayed sophisticated small arms and small unit training.

Whether or not these attacks are the handiwork of self-motivated grassroots jihadists and cells or of individuals tied to international jihadist entities, such incidents aggravate tense relations between the Western and Muslim worlds. This is all the more significant in Europe, where states are experiencing the rise of right-wing nationalism and Muslim communities have long experienced disaffection. The jihadist objective is to get the states to crack down harder on Muslim communities in order to further their narrative that the West is waging war on Islam and Muslims.

While Western states go to great lengths to demonstrate that no such clash of civilizations is occurring, right-wing forces engage in rhetoric that reinforces these fears among many common Muslims across the world. More important, there is a longstanding conflict of values — particularly freedom of expression, which is cherished in the West but seen by many Muslims as a license for sacrilege. Though the vast majority of Muslims will not engage in violence in response to speech deemed as blasphemous, there are many who will. In Pakistan, the blasphemy law has been a subject of huge controversy. Many Pakistani citizens have been murdered by their fellow countrymen for speech or behavior deemed objectionable. At the root of this problem is the extreme discomfort many Muslims have with free expression, although this attitude is not universal. The person of the Prophet Mohammed is all the more sensitive because the traditional view is that he cannot be depicted pictorially, let alone in a satirical manner.

Ultimately, this is an intra-Muslim struggle for power and control wrapped in a debate over what it means to be a Muslim in today’s world and what the boundaries of justifiable action are. Defining those factors is one tool that can be used to gain power; attacks against the West and its interests, meant to force Westerners to pull out of Muslim lands or to attack Muslims and enforce the jihadist narrative, are another. This issue undermines efforts by moderate and progressive Muslims to advance the notion of freedoms based on an Islamic ethos.

The ongoing intra-Muslim debate gives extremists ample ideological and, by extension, geopolitical space to exploit. The jihadist enterprise deliberately targets non-Muslims, in particular the West, in part as a means to gain ground within the Muslim milieu. This strategy also sucks the Western world into what is essentially a Muslim civil war in order to tackle the security threats posed by Islamist militant actors.

However, Western involvement in this internal debate will not help defeat extremism or ease relations between Muslims and the West. The end of jihadism will come only when Muslims defeat their own deviants on the ideological battleground.
 
 
Paris Attack Underscores a Deeper Malaise is republished with permission of Stratfor.
 
 
 

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On the Virulence of Rage

The Parable of the Tribes (Vayishlach 5775)

by Rabbi Lord Jonathan Sacks

Originally published December 2, 2014 at www.rabbisacks.org
where you can read more of Rabbi Sacks’ work (audio available)
or follow him on Twitter @RabbiSacks

From beginning to end, Genesis 34 tells a terrifying story. Dina, Jacob’s daughter – the only Jewish daughter mentioned in the entire patriarchal narratives – leaves the safety of home to go out to “look at the daughters of the land.” She is raped and abducted by a local prince, Shechem, son of the king of the town known as Shechem.

Jacob learns of this fact but does nothing until his sons return. Shimon and Levi, Dina’s brothers, immediately realise that they must act to rescue her. It is an almost impossible assignment. The hostage-taker is no ordinary individual. As the son of the king, he cannot be confronted directly. The king is unlikely to order his son to release her. The other townspeople, if challenged, will come to the prince’s defence. It is Shimon and Levi against the town: two against many. Even were all of Jacob’s sons to be enlisted, they would still be outnumbered.

Shimon and Levi therefore decide on a ruse. They agree to let Dina marry the prince but they make one condition. The members of the town must all be circumcised. They, seeing long term advantages to an alliance with this neighbouring tribe, agree. The men of the town are weakened by the operation, and the pain is most acute on the third day. That day, Shimon and Levi enter the town and kill the entire male population. They rescue Dina and bring her home. The other brothers then plunder the town.

Jacob is horrified. “You have made me odious to the people of the land,” he says. What then were we supposed to do, ask the two brothers? “Should we have left our sister to be treated like a prostitute?” With that rhetorical question, the episode ends and the narrative moves elsewhere. But Jacob’s horror at the action of his sons does not end there. He returns to it on his deathbed, and in effect curses them:

“Simeon and Levi are brothers—

their swords are weapons of violence.

Let me not enter their council,

let me not join their assembly,

for they have killed men in their anger

and hamstrung oxen as they pleased.

Cursed be their anger, so fierce,

and their fury, so cruel!

I will scatter them in Jacob

and disperse them in Israel. (Gen. 49: 5-7)

This is an extraordinary passage. It seems to lack any kind of moral message. No one comes out of it well. Shechem, the prince, would seem to be the chief villain. It was he who abducted and raped Dina in the first place. Hamor, his father, fails to reprimand him or order Dina’s release. Shimon and Levi are guilty of a horrendous act of violence. The other brothers engage in looting the town.[1] Jacob seems passive throughout. He neither acts nor instructs his sons on how to act. Even Dina herself seems at best to have been guilty of carelessness in going out into the town in the first place, in what was clearly a dangerous neighbourhood – recall that both Abraham and Isaac, her grandfather and great grandfather, had feared for their own lives because of the lawlessness of the times.[2]

Who was in the right and who in the wrong are left conspicuously undecided in the text. Jacob condemns his sons. But his sons reject the criticism.

The debate continued and was taken up by two of the greatest rabbis in the Middle Ages. Maimonides takes the side of Shimon and Levi. They were justified in what they did, he says. The other members of the town saw what Shechem had done, knew that he was guilty of a crime, and yet neither brought him to court nor rescued the girl. They were therefore accomplices in his guilt. What Shechem had done was a capital crime, and by sheltering him the townspeople were implicated.[3] This is, incidentally, a fascinating ruling since it suggests that for Maimonides the rule that “all Israel are responsible for one another” is not restricted to Israel. It applies to all societies. As Isaac Arama was to write in the fifteenth century, any crime known about and allowed to continue ceases to be an offence of individuals only and becomes a sin of the community as a whole.[4]

Nahmanides disagrees.[5] The principle of collective responsibility does not, in his view, apply to non-Jewish societies. The Noahide covenant requires every society to set up courts of law, but it does not imply that a failure to prosecute a wrongdoer involves all members of the society in a capital crime.

The debate continues today among Bible scholars. Two in particular subject the story to close literary analysis: Meir Sternberg in his The Poetics of Biblical Narrative[6] and Rabbi Elhanan Samet in his studies on the parsha.[7] They too arrive at conflicting conclusions. Sternberg argues that the text is critical of Jacob for both his inaction and his criticism of his sons for acting. Samet sees the chief culprits as Shechem and Hamor.

Both point out, however, the remarkable fact that the text deliberately deepens the moral ambiguity by refusing to portray even the apparent villains in an unduly negative light. Consider the chief wrongdoer, the young prince Shechem. The text tells us that “His heart was drawn to Dinah daughter of Jacob; he loved the young woman and spoke tenderly to her. And Shechem said to his father Hamor, ‘Get me this girl as my wife.’” Compare this with the description of Amnon, son of King David, who rapes his half sister Tamar. That story too is a tale of bloody revenge. But the text says about Amnon that after raping Tamar, he “hated her with intense hatred. In fact, he hated her more than he had loved her. Amnon said to her, ‘Get up and get out!’” (2 Samuel 13: 15). Shechem is not like that at all. He falls in love with Dina and wants to marry her. The king, Shechem’s father, and the people of the town, readily accede to the Shimon and Levi’s request that they become circumcised.

Not only does the text not demonise the people of Shechem. Neither does it paint any of Jacob’s family in a positive light. It uses the same word “deceit” (34: 13) of Shimon and Levi that it has used previously about Jacob taking Esau’s blessing and Laban substituting Leah for Rachel. Its description of all the characters, from the gadabout Dina to her excessively violent rescuers, to the plundering other brothers and the passive Jacob, the text seems written deliberately to alienate our sympathies.

The overall effect is a story with no irredeemable villains and no stainless heroes. Why then is it told at all? Stories do not appear in the Torah merely because they happened. The Torah is not a history book. It is silent on some of the most important periods of time. We know nothing, for example, about Abraham’s childhood, or about 38 of the forty years spent by the Israelites in the wilderness. Torah means “teaching, instruction, guidance.” What teaching does the Torah want us to draw from this narrative out of which no one emerges well?

There is an important thought experiment devised by Andrew Schmookler known as the parable of the tribes.[8] Imagine a group of tribes living close to one another. All choose the way of peace except one that is willing to use violence to achieve its ends. What happens to the peace-seeking tribes? One is defeated and destroyed. A second is conquered and subjugated. A third flees to some remote and inaccessible place. If the fourth seeks to defend itself it too will have to have recourse to violence. “The irony is that successful defence against a power-maximising aggressor requires a society to become more like the society that threatens it. Power can be stopped only by power.”[9]

There are, in other words, four possible outcomes: [1] destruction, [2] subjugation, [3] withdrawal, and [4] imitation. “In every one of these outcomes the ways of power are spread throughout the system. This is the parable of the tribes.” Recall that all but one of the tribes seeks peace and has no desire to exercise power over its neighbours. However, if you introduce a single violent tribe into the region, violence will eventually prevail, however the other tribes choose to respond. That is the tragedy of the human condition.

As I was writing this essay in the summer of 2014, Israel was engaged in a bitter struggle with Hamas in Gaza in which more than 1,000 people died. The state of Israel had no more desire to be engaged in this kind of warfare than did our ancestor Jacob. Throughout the campaign I found myself recalling the words earlier in our parsha about Jacob’s feelings prior to his meeting with Esau: “Jacob was very afraid and distressed” (Gen. 32: 8), about which the sages said, “Afraid, lest he be killed, distressed lest he be forced to kill.”[10] What the episode of Dina tells us is not that Jacob, or Shimon and Levi, were right, but rather that there can be situations in which there is no right course of action; where whatever you do is wrong; where every option involves the abandonment of some moral principle.

That is Schmookler’s point, that “power is like a contaminant, a disease, which once introduced will gradually but inexorably become universal in the system of competing societies.”[11] Shechem’s single act of violence against Dina forced two of Jacob’s sons into violent reprisal and in the end everyone was either contaminated or dead. It is indicative of the moral depth of the Torah that it does not hide this terrible truth from us by depicting one side as guilty, the other as innocent.

Violence defiles us all. It did then. It does now.

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[1] Disapproved of biblically: see Deut. 13: 13-19, 1 Samuel 15: 13-26, Esther 9: 10, 15-16.

[2] The Midrash is critical of Dina: see Midrash Aggadah (Buber) to Gen. 34: 1. Midrash Sechel Tov is even critical of her mother Leah for allowing her to go out.

[3] Maimonides, Mishneh Torah, Hilkhot Melakhim 9: 14.

[4] Arama, Akedat Yitzhak, Bereishit, Vayera, Gate 20, s.v. uve-Midrash.

[5] Nahmanides, Commentary to Genesis 34: 13.

[6] Sternberg, Meir. The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading. Bloomington: Indiana UP, 1985. 444-81.

[7] Elhanan Samet, Iyyunim be-Parshat ha-Shevuah, third series, Israel: Yediot Aharonot, 2012, 149-171.

[8] Andrew Bard Schmookler, The Parable of the Tribes: The Problem of Power in Social Evolution. Berkeley: U of California, 1984.

[9] Ibid., 21.

[10] Quoted by Rashi ad loc.

[11] Schmookler, ibid., 22.

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INDOMITABLE: The Faces of Kobani

Photo by Aviram Valdman, The Tower Magazine
 

All photos by Aviram Valdman
Originally published in The Tower Magazine, November 2014

 

FOR WEEKS, the eyes of the world have turned to the small Syrian border town of Kobani, where Kurdish fighters are making a desperate stand against the barbaric terrorist army of the Islamic State, known to the world as ISIS. Despite the well-known savagery of ISIS, its repeated attempts at breaking through the town’s defenses, and limited aid from Western powers, Kobani has not fallen. Fearing mass slaughter if they are defeated, Kurdish forces have kept up a relentless defense, and just last week Kurdish reinforcements were finally allowed across the nearby Turkish border to join the battle. Many believe that the tide is turning, and ISIS is slowly being pushed back from the beleaguered town.

But this has come at a terrible price. Casualties have been enormous, with Kurdish fighters and civilians killed in battle, slaughtered en masse by their murderous enemy, beheaded by barbaric captors, or forced into exile in order to escape the fighting.

Photographer Aviram Valdman recently saw the horror of the situation firsthand. Refused entrance into Kurdish-controlled northern Iraq, he found himself in the Turkish town of Suruç. Barely 200 meters from the Syrian border and besieged Kobani, Suruç is now inundated with refugees—somewhere between 150-250,000 men, women, and children who have left everything behind, including loved ones both living and dead.

In Suruç, Valdman witnessed a scene of desperation. The streets are awash with people, living and sleeping wherever they can. Many of them stand on the border, nearly hysterical as they watch and listen to the ongoing battle for their town, wondering if those they left behind will survive.

And the city is in the grip of near-inconceivable fear. Many refugees refused Valdman’s requests for photographs, afraid that, if they are published, they or their loved ones will be murdered by ISIS in retaliation. Many of them have good reason to be afraid, with friends and relatives who have been captured, tortured, or killed by the Islamist terror group.

On the border, Valdman also caught a glimpse of the battle itself. Only a short distance away, bombs explode, gunfire erupts, and clouds of smoke spiral into the not-so distant sky. The meaning of such images is clear: This is not the movies. This is not television. This war is real. ISIS is slaughtering, the Kurds are fighting, refugees are fleeing, and the world is watching.

 
For higher resolution viewing, click individual images. To view the complete set of images, see link to original source materials at bottom of page.
Photo: Kobani - Aviram Valdman

Photo: Kobani – Aviram Valdman

 

Photo: Kobani - Aviram Valdman

Photo: Kobani – Aviram Valdman

 

Photo: Kobani - Aviram Valdman

Photo: Kobani – Aviram Valdman

 

Photo: Kobani - Aviram Valdman

Photo: Kobani – Aviram Valdman

 

Photo: Kobani - Aviram Valdman

Photo: Kobani – Aviram Valdman

 

Photo: Kobani - Aviram Valdman

Photo: Kobani – Aviram Valdman

 

Photo: Kobani - Aviram Valdman

Photo: Kobani – Aviram Valdman

 

Photo: Kobani - Aviram Valdman

Photo: Kobani – Aviram Valdman

 

Photo: Kobani - Aviram Valdman

Photo: Kobani – Aviram Valdman

 

Photo: Kobani - Aviram Valdman

Photo: Kobani – Aviram Valdman

 

Banner Photo: Aviram Valdman / The Tower
Source: http://www.thetower.org/article/photos-faces-of-kobanis-horror-stricken-refugees/

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Leibler: Coping with barbaric, religiously inspired terrorism

by Isi Leibler
Originally published: November 26, 2014
http://wordfromjerusalem.com/?p=5411

 

The horror that engulfed the entire nation in the wake of the barbaric murder of Jews engaged in prayer in a Jerusalem synagogue remains palpable.

Although there have been other devastating acts of terror against innocent civilians, this time it was clearly religiously motivated. It was undoubtedly inspired by the incitement and despicable lies repeatedly broadcast by our purported peace partner, Palestinian Authority President Mahmoud Abbas, who created frenzy among Muslims by alleging that Israelis would “contaminate” the Temple Mount by praying there and then invade and destroy Al Aqsa mosque. Such outbursts are reminiscent of the Arab riots in the 1930s.

Abbas also sent his condolences to the family of a terrorist slain while attempting to murder a Jew the previous week, hailing him as a “martyr” who “rose to heaven while defending our people’s rights and holy places.” This was followed by false allegations that Israelis had murdered a Jerusalem Arab bus driver, even though a Palestinian coroner confirmed that it was a suicide. To top it off, the day following King Abdullah’s meeting with Prime Minister Netanyahu in Jordan in order to ease tensions, Abbas called on his people to launch “a day of rage” against Israelis.

This latest escalation of incitement is yet another extension of the traditional hatred against Jews inculcated among the Arabs but which accelerated after the Oslo accords. Yasser Arafat and then Abbas have effectively brainwashed generations of Arabs—from kindergarten age—into fanatically hating Jews and sanctifying as “martyrs” those willing to sacrifice their lives and gain paradise by killing them.

The Palestinians have, in fact, been molded into a criminal society adopting a culture of death comparable only to the Nazis who, once in power, also brainwashed Germans into committing barbaric crimes. And those, including Jews, who morally equate this monstrous society with Israel because the Jewish state like any country also includes deviants and degenerates, are making obscene analogies.

Every level of Israeli society, from the leadership to the media and down to the man in the street, reacts with shock, horror, disgust and condemnation against our deviants. Contrast this to the public display, not merely in Gaza but also in Ramallah, Bethlehem and Nablus, as Palestinians celebrated the most recent horror their “martyrs” had inflicted on Jews praying in a synagogue.

It is noteworthy that our “peace partner” Abbas had to be cajoled twice by U.S. Secretary of State John Kerry (who subsequently thanked him profusely) for condemning this latest act of terror. Yet even when he did, he had the chutzpah to blame Israel for inciting Muslims by repeating his lies that Israel is attacking Al Aqsa mosque. His Fatah spokesmen immediately stressed that he was forced to make the statement for “diplomatic” reasons.

Furthermore, Sultan Abu Al-Einein, his senior adviser and member of the Fatah Central Committee, praised those who carried out the synagogue massacre, stating, “Blessed be your quality weapons, the wheels of your cars, your axes and kitchen knives because [they are being used] according to Allah’s will. We are the soldiers of Allah.”

These murders, some of which were committed by Arab Israelis who worked and interfaced with Israelis, have had a devastating impact on good relationships between Israeli Jews and Arabs. Understandably, many Jews now feel uncomfortable and suspicious of their Arab neighbors.

The majority of Israeli Arabs are law-abiding and wish to live in peace with us but major efforts are required to convince Jews to regain their trust in those Arabs living and working among them. This will require more than government and media appeals calling for tolerance. Much will depend on whether there are moderate responsible Arabs willing to speak out, condemn the terrorists and take active steps to effectively excommunicate the minority of fanatics in their midst — including their Knesset representatives who currently openly identify with the terrorists and praise their vile acts.

The outrageous public celebrations by the Arab residents of the east Jerusalem neighborhood of Jabel Mukaber are an example of what must no longer be tolerated. This village was an incubator of dozens of terrorist attacks, including the recent synagogue massacre, the murder of the eight Merkaz Harav students in 2008 and many others. The family of the murderers publicly proclaimed: “We are proud of what they did…They are heroic martyrs.” Paradoxically, the village pleaded with the High Court to remain on the Israeli side of the separation barrier.

We must adopt tough measures if we are to avoid a breakdown between Israeli Jews and the Arab minority. The first step must be for the government to reinforce security, including in Arab areas that had until now been unsupervised. This is an awesome challenge and requires punitive measures for those engaged in anti-state or antisocial activities such as stone throwing, destruction of private property and incitement against the state. The homes of the terrorists’ families should be destroyed and the residence status of convicted terrorists and their families revoked, as this will serve as a major deterrent even to those willing to die in order to kill Jews. Should the international community condemn this as an infraction of human rights or the U.S. again complain that such steps “harm the interests of peace,” we should remind them that it is our lives that are at stake and that they should not interfere.

Beyond that, we should now repudiate the misplaced displays of goodwill we have made over the years in order to placate the international community. These have been counterproductive and only served to camouflage the Palestinians’ criminal society and culture of death.

It is one thing to demonstrate our high moral standards to bleeding hearts abroad by providing the top medical facilities to relatives of Hamas leaders calling for our destruction and applauding barbaric acts. But while Hamas leaders continue to behave in this outrageous manner, we should cease providing electricity and services to Hamastan. The prime minister should state that if those in control of Gaza are going to continue publicly calling on their people to murder us, we will simply terminate all contact.

The situation with the Palestinian Authority is different, because unlike Hamas, it does not have total authority in the region under its jurisdiction. Abbas remains in office despite the absence of elections since 2006. But he is party to the violation of civil rights among his own people, the rampant corruption and the rabid incitement against Israel. Yet his PA maintains order on the West Bank, not merely in order to retain his “moderate” image with the U.S., but more so to prevent the upheavals that would eventuate if a full intifada broke out, which could enable Hamas to assume control. Thus Abbas directs his terror incitement to Jerusalem and creates religious hysteria about Israelis destroying Al Aqsa mosque.

Abbas has been emboldened and encouraged in the knowledge that U.S. President Barack Obama and his administration will continue to stand by him. The U.S. criticisms against Israel, before, during and after the Gaza war, together with the repeated categorical whitewashing of Abbas and the PA, have paved the way for the current situation.

In contrast to previous occasions, Kerry unequivocally condemned the synagogue massacre, but Obama, appallingly, again felt impelled to employ moral equivalency by bracketing the attack in the context of “innocent” Palestinians who had also been killed.

The time has come to openly confront the international community and above all, Obama, for having mollycoddled Abbas and failing to exert pressure on him to bring an end to this murderous incitement.

The government must initiate a campaign in conjunction with friends of Israel throughout the world, to highlight the criminality of Palestinian society and explain why it would be an act of suicide under the prevailing circumstances to create a new terrorist rogue state.

We should appeal to our friends among the American people and Congress and, if necessary, challenge the president’s moral equivalency and betrayal of a loyal ally. The silent American Jewish establishment must now also speak out. They should take their cue from the Zionist Organization of America, which condemned Obama for linking his condemnation with the deaths of “innocent” Palestinians, and Rabbi Marvin Hier of the Los Angeles-based Simon Wiesenthal Center, who called on the U.S. and EU to suspend PA funding until such time as they cease their incitement to murder Jews.

It is time for the U.S. and the international community to recognize that Hamas and other Arab extremists are not nationalists but birds of a feather with Islamic State.

We would have greater success conveying this message if our political leaders felt accountable to the public, which overwhelmingly yearns for a unity government during these difficult times. Alas, in our current dysfunctional political system, that is highly unlikely.

We must therefore gird ourselves to confront our adversaries, confident in the knowledge that we can and will defend ourselves and will not allow Jerusalem to be transformed into a Belfast or enable the international community to appease the extremists by offering us as a sacrificial lamb.

Isi Leibler’s website can be viewed at www.wordfromjerusalem.com.

He may be contacted at ileibler@leibler.com.

This column was originally published in the Jerusalem Post and Israel Hayom

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