DOCSLIB.ORG

You Are but Strangers Resident with Me

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
You Are but Strangers Resident with Me You are but strangers resident with me . Central Synagogue Torah Study for Parashat Behar May 25, 2019 / 20 Iyyar 5779 Source Sheet by Rabbi Nicole Auerbach Leviticus 25:8-23 א. ויקרא כ״ה:ח׳-כ״ג .1 (ח) ְו ָס ַפ ְר ָ ֣תּ ְל ֗ ֚ ֶשׁ ַבע ַשׁ ְבּ ֣ ֹתת ָשׁ ִ֔נים ֶ ֥שׁ ַבע You shall count off seven weeks of (8) years—seven times seven years—so that ָשִׁ ֖נים ֶ ֣שׁ ַבע ְפּ ָﬠ ִ ֑מים ְו ָה ֣יוּ ְל ֗ ְי ֵמ֙י ֚ ֶשׁ ַבע the period of seven weeks of years gives ַשׁ ְבּ ֣ ֹתת ַה ָשּׁ ִ֔נים ֵ֥תּ ַשׁע ְו ַא ְר ָבּ ִ ֖ﬠים ָשׁ ָֽנה׃ (ט) you a total of forty-nine years. (9) Then ְו ַֽה ֲﬠ ַב ְר ָ֞תּ שׁוֹ ַ ֤פר ְתּר ָוּﬠ ֙ה ַבּ ֹ֣ח ֶדשׁ ַה ְשּׁ ִב ִ֔ﬠי you shall sound the horn loud; in the ֶבּ ָﬠ ֖שׂוֹר ַל ֹ֑ח ֶדשׁ ְבּיוֹ ֙ם ַה ִכּ ֻפּ ִ֔רים ַתּ ֲﬠ ִ ֥בירוּ seventh month, on the tenth day of the month—the Day of Atonement—you (י) שׁוֹ ָ ֖פר ְבּ ָכל־ ַא ְר ְצ ֶֽכם׃ ְו ִק ַדּ ְשׁ ֶ֗תּם ֵ֣את shall have the horn sounded throughout ְשׁ ַ ֤נת ַה ֲח ִמ ִשּׁי ֙ם ָשׁ ָ֔נה ְוּק ָרא ֶ ֥תם ְדּ֛רוֹר ָבּ ָ ֖א ֶרץ your land (10) and you shall hallow the ְל ָכל־ ֹי ְשׁ ֶ ֑ב ָיה יוֹ ֵ֥בל ִהו ֙א ִתּ ְה ֶי֣ה ָל ֶ֔כם ְו ַשׁ ְב ֶ֗תּם fiftieth year. You shall proclaim release throughout the land for all its inhabitants. ִ֚אישׁ ֶאל־ ֲא ֻח ָזּ ֔תוֹ ְו ִ ֥אישׁ ֶאל־ ִמ ְשׁ ַפּ ְח ֖תּוֹ It shall be a jubilee for you: each of you ָתּ ֻֽשׁבוּ׃ (יא) יוֹ ֵ֣בל ִ֗הוא ְשׁ ַ ֛נת ַה ֲח ִמ ִ ֥שּׁים ָשׁ ָ ֖נה shall return to his holding and each of ִתּ ְה ֶי֣ה ָל ֶ ֑כם ֣לֹא ִת ְז ָ֔רעוּ ְו ֤לֹא ִת ְק ְצר ֙וּ you shall return to his family. (11) That ֶאת־ ְס ִפי ֶ֔ח ָיה ְו ֥לֹא ִת ְב ְצ֖רוּ ֶאת־ ְנ ִז ֶֽר ָיה׃ (יב) :fiftieth year shall be a jubilee for you you shall not sow, neither shall you reap ִ֚כּי יוֹ ֵ֣בל ִ֔הוא ֖ ֹק ֶדשׁ ִתּ ְה ֶי֣ה ָל ֶ ֑כם ִמן ַ֨־ה ָשּׂ ֶ֔דה the aftergrowth or harvest the untrimmed תֹּא ְכ ֖לוּ ֶאת־ ְתּבוּ ָא ָֽתהּ׃ (יג) ִבּ ְשׁ ַ ֥נת ַהיּוֹ ֵ֖בל vines, (12) for it is a jubilee. It shall be ַה ֑זֹּאת ָתּ ֕ ֻשׁבוּ ִ ֖אישׁ ֶאל־ ֲא ֻח ָזּ ֽתוֹ׃ (יד) holy to you: you may only eat the growth ְו ִֽכי־ ִת ְמ ְכּ֤רוּ ִמ ְמ ָכּ ֙ר ַל ֲﬠ ִמי ֶ֔ת ֥אוֹ ָק ֹ֖נה ִמ ַיּ֣ד direct from the field. (13) In this year of jubilee, each of you shall return to his ֲﬠ ִמי ֶ ֑ת ַאל־תּוֹ ֖נוּ ִ ֥אישׁ ֶאת־ ָא ִֽחיו׃ (טו) holding. (14) When you sell property to ְבּ ִמ ְס ַ ֤פּר ָשׁ ִני ֙ם ַא ַ ֣חר ַהיּוֹ ֵ֔בל ִתּ ְק ֶ ֖נה ֵמ ֵ֣את your neighbor, or buy any from your ֲﬠ ִמי ֶ ֑ת ְבּ ִמ ְס ַ ֥פּר ְשׁ ֵֽני־ ְתבוּ ֖ ֹאת ִי ְמ ָכּר־ ָֽל׃ neighbor, you shall not wrong one (טז) ְל ִ ֣פי ׀ ֣ ֹרב ַה ָשּׁ ִ֗נים ַתּ ְר ֶבּ ֙ה ִמ ְק ָנ ֔תוֹ וּ ְל ִפ֙י another. (15) In buying from your neighbor, you shall deduct only for the ְמ ֹ֣ﬠט ַה ָשּׁ ִ֔נים ַתּ ְמ ִ ֖ﬠיט ִמ ְק ָנ ֑תוֹ ִ֚כּי ִמ ְס ַ ֣פּר number of years since the jubilee; and in ְתּבוּ ֹ֔את ֥הוּא ֹמ ֵ֖כר ָֽל׃ (יז) ְו ֤לֹא תוֹנ ֙וּ ִ ֣אישׁ selling to you, he shall charge you only ֶאת ֲ־ﬠ ִמי ֔תוֹ ְו ָי ֵ֖רא ָת ֵֽמ ֱא ֶ ֑הי ִ ֛כּי ֲאִ ֥ני ְי ֹהָ ֖וה for the remaining crop years: (16) the ֱא ֵהי ֶֽכם׃ (יח) ַו ֲﬠ ִשׂי ֶת ֙ם ֶאת־ ֻח ֹקּ ַ֔תי more such years, the higher the price you pay; the fewer such years, the lower the ְו ֶאת־ ִמ ְשׁ ָפּ ַ ֥טי ִתּ ְשׁ ְמ֖רוּ ַו ֲﬠ ִשׂי ֶ ֣תם ֹא ָ ֑תם price; for what he is selling you is a ִֽו ַישׁ ְב ֶ ֥תּם ַﬠל ָ־ה ָ ֖א ֶרץ ָל ֶֽב ַטח׃ (יט) ְו ָנ ְת ָ ֤נה number of harvests. (17) Do not wrong ָה ָ֙א ֶר ֙ץ ִפּ ְרָ֔יהּ ַו ֲא ַכ ְל ֶ ֖תּם ָל ֑ ֹשׂ ַבע ִֽו ַישׁ ְב ֶ ֥תּם one another, but fear your God; for I the ָל ֶ ֖ב ַטח ָﬠ ֶֽל ָיה׃ (כ) ְו ִ ֣כי תֹא ְמ ֔רוּ ַמה־נֹּא ַ ֤כ֖ ל LORD am your God. (18) You shall ַבּ ָשּׁ ָ ֣נה ַה ְשּׁ ִב ִ ֑יﬠת ֚ ֵהן ֣לֹא ִנ ְז ָ֔רע ְו ֥לֹא ֶנ ֱא ֖ ֹסף observe My laws and faithfully keep My rules, that you may live upon the land in ֶאת־ ְתּבוּ ָא ֵֽתנוּ׃ (כא) ְו ִצִ ֤וּי ִתי ֶאת־ ִבּ ְר ָכ ִת֙י security; (19) the land shall yield its fruit ָל ֶ֔כם ַבּ ָשּׁ ָ ֖נה ַה ִשּׁ ִ ֑שּׁית ְו ָﬠ ָשׂ ֙ת ֶאת ַ־ה ְתּבוּ ָ֔אה and you shall eat your fill, and you shall ִל ְשׁ ֖שׁ ַה ָשִּֽׁנים׃ (כב) וּ ְז ַר ְﬠ ֶ֗תּם ֚ ֵאת ַה ָשּׁ ָ ֣נה live upon it in security. (20) And should you ask, “What are we to eat in the ַה ְשּׁ ִמי ִ֔נת ַו ֲא ַכ ְל ֶ ֖תּם ִמן ַ־ה ְתּבוּ ָ ֣אה ָי ָ ֑שׁן ַ ֣ﬠד ׀ seventh year, if we may neither sow nor ַה ָשּׁ ָ ֣נה ַה ְתּ ִשׁ ִ֗יﬠת ַﬠד־בּוֹ ֙א ְתּ ֣בוּ ָא ָ֔תהּ תֹּא ְכ ֖לוּ gather in our crops?” (21) I will ordain ָי ָֽשׁן׃ (כג) ְו ָה ָ֗א ֶרץ ֤לֹא ִת ָמּ ֵכ ֙ר ִל ְצ ִמ ֔ ֻתת ִכּי־ ִ ֖לי My blessing for you in the sixth year, so ָה ָ ֑א ֶרץ ִֽכּי־ ֵגִ ֧רים ְות ָוֹשׁ ִ ֛בים ַא ֶ ֖תּם ִﬠ ָמִּֽדי׃ that it shall yield a crop sufficient for three years. (22) When you sow in the eighth year, you will still be eating old grain of that crop; you will be eating the old until the ninth year, until its crops come in. (23) But the land must not be sold beyond reclaim, for the land is Mine; you are but strangers resident with Me. Rashi on Leviticus 25:23:3 ב. רש"י על ויקרא כ״ה:כ״ג:ג׳ .2 כי לי הארץ. ַאל ֵתּ ַרע ֵﬠי ְנ ָבהּ ֶשׁ ֵאי ָנהּ — FOR THE LAND IS MINE כי לי הארץ ֶשׁ ְלּ (ספרא): Your eye shall not be evil towards it (you shall not begrudge this) for it is not yours. ג. אמר רב יהודה אמר שמואל כל הנהנה Babylonian Talmud, Brachot 35a-b .3 מן העוה"ז בלא ברכה כאילו נהנה :Rab Judah said in the name of Samuel To enjoy anything of this world without a מקדשי שמים שנא' ... (תהלים כד, א) blessing is like making personal use of לה' הארץ ומלואה ר' לוי רמי כתיב לה' ,(things consecrated to Heaven (meilah הארץ ומלואה וכתיב (תהלים קטו, טז) since it says. ‘The earth is the Lord's and everything in it.’ (Ps. 24) …R. Hanina b. השמים שמים לה' והארץ נתן לבני אדם Papa said: To enjoy this world without a לא קשיא כאן קודם ברכה כאן לאחר ,blessing is like robbing the Holy One ברכה א"ר חנינא בר פפא כל הנהנה מן blessed be He, and the community of העוה"ז בלא ברכה כאילו גוזל להקב"ה .Israel וכנסת ישראל שנא' (משלי כח, כד) גוזל אביו ואמו Adam Smith, The Wealth of Nations ד. .4 "A power to dispose of estates for ever is manifestly absurd. The earth and the fulness of it belongs to every generation, and the preceding one can have no right to bind it up from posterity. Such extension of property is quite unnatural." Smith said: "There is no point more difficult to account for than the right we conceive men to have to dispose of their goods after death." Thomas Paine, Agrarian Justice ה. .5 There could be no such thing as landed property originally. Man did not make the earth, and, though he had a natural right to occupy it, he had no right to locate as his property in perpetuity any part of it; neither did the Creator of the earth open a land-office, from whence the first title-deeds should issue. Robert Tornberg, "For God's Sake" ו. .6 The final section of laws in B'har again appears to be a very radical approach to social responsibility. We learn that extended family is obligated to protect Israelite kinspersons from losing their land and their homes, and from falling into unending indentured servitude or debt-slavery by providing financial support to rescue them from such straits. Again, it seems that social justice is the motivation for these laws and commandments. However, despite the well-reasoned commentaries alluded to above – economic and social in nature (and very appealing us in the twenty-first century) – the end of the parashah actually tells us directly that the purpose of these regulations is theological rather than economic, political, or sociological! We hear, in God's voice, "For it is to Me that the Israelites are servants: they are My servants, whom I freed from the land of Egypt, I your God, the Eternal" (Leviticus 25:55). Not only do people belong to God, but also during the discussion of the Yovel we are reminded that the land, as well, belongs to God, " .
Load more

Recommended publications
  • Excluded, for God's Sake: Gender Segregation and the Exclusion of Women in Public Space in Israel
    Excluded, For God’s Sake: Gender Segregation and the Exclusion of Women in Public Space in Israel המרכז הרפורמי לדת ומדינה -לוגו ללא מספר. Third Annual Report – December 2013 Israel Religious Action Center Israel Movement for Reform and Progressive Judaism Excluded, For God’s Sake: Gender Segregation and the Exclusion of Women in Public Space in Israel Third Annual Report – December 2013 Written by: Attorney Ruth Carmi, Attorney Ricky Shapira-Rosenberg Consultation: Attorney Einat Hurwitz, Attorney Orly Erez-Lahovsky English translation: Shaul Vardi Cover photo: Tomer Appelbaum, Haaretz, September 29, 2010 – © Haaretz Newspaper Ltd. © 2014 Israel Religious Action Center, Israel Movement for Reform and Progressive Judaism Israel Religious Action Center 13 King David St., P.O.B. 31936, Jerusalem 91319 Telephone: 02-6203323 | Fax: 03-6256260 www.irac.org | [email protected] Acknowledgement In loving memory of Dick England z"l, Sherry Levy-Reiner z"l, and Carole Chaiken z"l. May their memories be blessed. With special thanks to Loni Rush for her contribution to this report IRAC's work against gender segregation and the exclusion of women is made possible by the support of the following people and organizations: Kathryn Ames Foundation Claudia Bach Philip and Muriel Berman Foundation Bildstein Memorial Fund Jacob and Hilda Blaustein Foundation Inc. Donald and Carole Chaiken Foundation Isabel Dunst Naomi and Nehemiah Cohen Foundation Eugene J. Eder Charitable Foundation John and Noeleen Cohen Richard and Lois England Family Jay and Shoshana Dweck Foundation Foundation Lewis Eigen and Ramona Arnett Edith Everett Finchley Reform Synagogue, London Jim and Sue Klau Gold Family Foundation FJC- A Foundation of Philanthropic Funds Vicki and John Goldwyn Mark and Peachy Levy Robert Goodman & Jayne Lipman Joseph and Harvey Meyerhoff Family Richard and Lois Gunther Family Foundation Charitable Funds Richard and Barbara Harrison Yocheved Mintz (Dr.
    [Show full text]
  • Victimization, Empathy, and Breaking the Cycles of Violence in Israel and Palestine
    International Relations and Diplomacy, February 2017, Vol. 5, No. 2, 61-77 D doi: 10.17265/2328-2134/2017.02.001 DAVID PUBLISHING Victimization, Empathy, and Breaking the Cycles of Violence in Israel and Palestine Franke Wilmer Montana State University, Bozeman, USA Victimization narratives arise out of the experience of historical and ongoing injury, and often intersect or, in part, constitute identity narratives. Unless transformed through reconciliation, these narratives can be used to mobilize violent behavior aimed at restoring justice or preventing further victimization. Victimization narratives arise from lived experiences, whether by contemporary generations, or through intergenerational narratives, charging the present generation with the task of ending present or preventing future injury. Those experiences, however, can be mythologized or distorted, particularly when appropriated in support of an ideological agenda. Cycles of violence, therefore, cannot be ended in a sustainable manner unless victimization narratives are transformed and cycles of violence disrupted. This is the work of conflict transformation and sustainable post-conflict democratic institution-building. Since the present global political landscape is made up of thousands of identity or communal groups living in just under two hundred states with complicated histories of intergroup conflict and historical injury, most, if not all states are to some degree post-conflict societies. This article examines both victimization experiences and narratives through the eyes of peace activists and leaders who work in a binational capacity with Jewish Israelis and Palestinians. Hundreds of peace organizations active in Israel and Palestine, this project focuses on those specifically directed toward opening and cultivating spaces for empathetic engagement across the lines of identity.
    [Show full text]
  • Sara Yael Hirschhorn, City on a Hilltop: American Jews and the Israeli Settler Movement, (Cambridge MA: Harvard University Press, 2017), Pp
    QUEST N. 17 – REVIEWS Sara Yael Hirschhorn, City on a Hilltop: American Jews and the Israeli Settler Movement, (Cambridge MA: Harvard University Press, 2017), pp. 368. by Caterina Bandini A study that is “half about ‘Jewishness’ in contemporary America, and half about ‘Americanness’ in contemporary Israel” (p. 18): this is the intent of Sara Yael Hirschhorn’s first monograph on the role of American Jews in the Israeli settler movement. Drawing upon a nearly decade-long research based on interviews, media, academic sources and archival materials, the book explores the motivations of young, well educated, mainly white-collar professionals American Jews who chose to leave their comfort zone to settle over the Green Line between the late 1960s and the late 1980s. The main object of inquiry is the combination of liberal values and an illiberal project, which is also the author’s personal concern as she identifies with American liberal Zionism from the very first pages. The first chapter opens with a statistical and demographic profile indicating 60,000 people (an estimated 15% of the whole settler population) as the number of settlers of Jewish-American origins who hold citizenship in the United States, a large cohort among American-Israeli citizens living under Israeli jurisdiction. The author highlights the role of the Six-Day War in re-activating an important network uniting largely inactive American Jews, some of whom would later refer to this moment as the starting point of their commitment to the settler enterprise. It bears emphasizing that, as other scholars quoted in the chapter have pointed out, the 1967 turn did not create the sentiment of solidarity within this group – it awakened it.
    [Show full text]
  • ©2015 Assaf Harel ALL RIGHTS RESERVED
    ©2015 Assaf Harel ALL RIGHTS RESERVED “THE ETERNAL NATION DOES NOT FEAR A LONG ROAD”: AN ETHNOGRAPHY OF JEWISH SETTLERS IN ISRAEL/PALESTINE By ASSAF HAREL A dissertation submitted to the Graduate School-New Brunswick Rutgers, The State University of New Jersey In partial fulfillment of the requirements For the degree of Doctor of Philosophy Graduate Program in Anthropology Written under the direction of Daniel M. Goldstein And approved by ___________________________________________ ___________________________________________ ___________________________________________ ___________________________________________ New Brunswick, New Jersey October 2015 ABSTRACT OF THE DISSERTATION “The Eternal Nation Does Not Fear A Long Road”: An Ethnography Of Jewish Settlers In Israel/Palestine By ASSAF HAREL Dissertation Director: Daniel M. Goldstein This is an ethnography of Jewish settlers in Israel/Palestine. Studies of religiously motivated settlers in the occupied territories indicate the intricate ties between settlement practices and a Jewish theology about the advent of redemption. This messianic theology binds future redemption with the maintenance of a physical union between Jews and the “Land of Israel.” However, among settlers themselves, the dominance of this messianic theology has been undermined by postmodernity and most notably by a series of Israeli territorial withdrawals that have contradicted the promise of redemption. These days, the religiously motivated settler population is divided among theological and ideological lines that pertain, among others issues, to the meaning of redemption and its relation to the state of Israel. ii This dissertation begins with an investigation of the impact of the 2005 Israeli unilateral withdrawal from the Gaza Strip upon settlers and proceeds to compare three groups of religiously motivated settlers in the West Bank: an elite Religious Zionist settlement, settlers who engage in peacemaking activities with Palestinians, and settlers who act violently against Palestinians.
    [Show full text]
  • Healing the Holy Land: Interreligious Peacebuilding in Israel/Palestine
    Healing the Holy Land Interreligious Peacebuilding in Israel/Palestine Yehezkel Landau United States Institute of Peace Contents Summary 5 Foreword by David Smock 7 1. Introduction 9 2. Religion: A Blessing or a Curse? 11 3. After the Collapse of Oslo 13 4. The Alexandria Summit and Its Aftermath 16 5. Grassroots Interreligious Dialogues 26 6. Educating the Educators 29 7. Other Muslim Voices for Interreligious Peacebuilding 31 8. Symbolic Ritual as a Mode of Peacemaking 35 9. Active Solidarity: Rabbis for Human Rights 38 10. From Personal Grief to Collective Compassion 41 11. Journeys of Personal Transformation 44 12. Practical Recommendations 47 Appendices 49 About the Author 53 About the Institute 54 Summary ven though the Israeli-Palestinian conflict is primarily a political dispute between two nations over a common homeland, it has religious aspects that Eneed to be addressed in any effective peacemaking strategy. The peace agenda cannot be the monopoly of secular nationalist leaders, for such an approach guarantees that fervent religious believers on all sides will feel excluded and threatened by the diplo- matic process. Religious militants need to be addressed in their own symbolic language; otherwise, they will continue to sabotage any peacebuilding efforts. Holy sites, including the city of Jerusalem, are claimed by both peoples, and deeper issues that fuel the conflict, including the elements of national identity and purpose, are matters of transcendent value that cannot be ignored by politicians or diplomats. This report argues for the inclusion of religious leaders and educators in the long-term peacebuilding that is required to heal the bitter conflict between Israelis and Palestinians.
    [Show full text]
  • Excluded, for God's Sake: Gender Segregation in Public Space in Israel
    Israel Religious Action Center Israel Movement for Reform and Progressive Judaism ExcludEd, For God’s sakE: Gender Segregation and the Exclusion of Women in Public Space in Israel Second Annual Report – January 2012 ExcludEd, For God’s sakE: Gender Segregation and the Exclusion of Women in Public Space in Israel Second Annual Report – January 2012 Written by: Attorney Ruth Carmi, Attorney Ricky Shapira-Rosenberg consultation: Attorney Einat Hurwitz, Attorney Orly Erez-Lahovsky English translation: Shaul Vardi © Israel Religious Action Center, Israel Movement for Reform and Progressive Judaism Israel Religious Action Center 13 King David St., P.O. Box 31936, Jerusalem 91319 Telephone: 02-6203323 | Fax: 02-6256260 www.irac.org | [email protected] With special thanks to The New Israel Fund, the Nathan Cummings Foundation and the Leichtag Foundation for funding the English translation of this report IRAC’s work against gender segregation and the exclusion of women has been made possible by the support of the following people and organizations: The Kathryn Ames Foundation ARZA ARZA Canada ARZENU Claudia Bach TheBarat Family (the Arthur Barat Fellow for Justice) The Philip and Muriel Berman Foundation The Jacob and Hilda Blaustein Foundation Inc. The Claudine and Stephen Bronfman Family Foundation Canadian Friends of the World Union for Progressive Judaism The Donald and Carole Chaiken Foundation The Jewish Federation of Cleveland The Naomi and Nehemia Cohen Foundation The Cohen Family Foundation John and Noeleen Cohen The Eugene J. Eder Foundation
    [Show full text]
  • Healing the Holy Land Interreligious Peacebuilding in Israel/Palestine
    Healing the Holy Land Interreligious Peacebuilding in Israel/Palestine Yehezkel Landau United States Institute of Peace Contents Summary 5 Foreword by David Smock 7 1. Introduction 9 2. Religion: A Blessing or a Curse? 11 3. After the Collapse of Oslo 13 4. The Alexandria Summit and Its Aftermath 16 5. Grassroots Interreligious Dialogues 26 6. Educating the Educators 29 7. Other Muslim Voices for Interreligious Peacebuilding 31 8. Symbolic Ritual as a Mode of Peacemaking 35 9. Active Solidarity: Rabbis for Human Rights 38 10. From Personal Grief to Collective Compassion 41 11. Journeys of Personal Transformation 44 12. Practical Recommendations 47 Appendices 49 About the Author 53 About the Institute 54 Summary ven though the Israeli-Palestinian conflict is primarily a political dispute between two nations over a common homeland, it has religious aspects that Eneed to be addressed in any effective peacemaking strategy. The peace agenda cannot be the monopoly of secular nationalist leaders, for such an approach guarantees that fervent religious believers on all sides will feel excluded and threatened by the diplo- matic process. Religious militants need to be addressed in their own symbolic language; otherwise, they will continue to sabotage any peacebuilding efforts. Holy sites, including the city of Jerusalem, are claimed by both peoples, and deeper issues that fuel the conflict, including the elements of national identity and purpose, are matters of transcendent value that cannot be ignored by politicians or diplomats. This report argues for the inclusion of religious leaders and educators in the long-term peacebuilding that is required to heal the bitter conflict between Israelis and Palestinians.
    [Show full text]
  • Gush Emunim • Partition
    Gush Emunim • Partition- war of independence o Gush Etzion • 1967- Six day war התנועה למען ארץ ישראל השלמה Greater land of Israel Movement The organization was formed in July 1967, a month after Israel captured the Gaza Strip, the Sinai Peninsula, the West Bank, and the Golan Heights in the Six-Day War. It called on the Israeli government to keep the captured areas and to settle them with Jewish populations. Its founders were a mixture of Labor Zionists, Revisionists, writers and poets • Reestablishment of the Gush Etzion Bloc A loose organisation of Bnei Akiva activists, led by Hanan Porat, whose parents had been evacuated, petitioned Israeli prime minister Levi Eshkol to allow the reestablishment of Kfar Etzion. Construction began in September, 1967. • March 1968- Two Jewish men walk into the Palestinian Park Hotel in Hebron presented as Swiss tourists seeking to rent the entire building for the upcoming festival of Passover, and perhaps beyond. In a deal with the Israeli government, he moved with his family and followers to a former army base on a hill just northeast of Hebron, where, with the state's cooperation, they established the settlement of Kiryat Arba • Yom Kippur War October 1974 • Gush Emunim- founded 1974- goal to have West bank, Gaza and Golan Heights annexed as part of Israel • Began with a wedding at Sebastia- Ancient Israelite city of Shomron o Given permission to settle in an army base in Kedum o Leaders of the movement ▪ Chanan Porat ▪ Yoel ben Nun ▪ Moshe Levinger ▪ Menachem Froman ▪ Rav Tzvi Yehuda Kook • Their territorial demands were based on a religious ideology which viewed the whole of the Land of Israel, as described in the biblical texts, as having been promised to the Jewish people by God and, once conquered (or, in their terms, "liberated") in the "miraculous" events of the Six day war in June 1967, not to be relinquished voluntarily any form of non-Jewish (Arab) rule even through the democratic decisions of an elected government.
    [Show full text]
  • Kol Hamevaser the Jewish Thought Magazine of the Yeshiva University Student Body
    KOL HAMEVASER THE JEWISH THOUGHT MAGAZINE OF THE YESHIVA UNIVERSITY STUDENT BODY PRAYER VOLUME X, ISSUE 2 FEBRUARY 2018 FEATURING: "I Have Set God Before Me Always...": An Example of the Maimonidean Approach to Jewish Law and Philosophy Rabbi Shalom Carmy Page 6 Piyyut: The Story of the Poetry of Jewish Prayer Leah Klahr Page 10 Symposium: Addressing Contemporary Struggles with Prayer Dr. Deena Rabinovich, Rabbi Dr. JJ Schacter, & Rabbi Ezra Schwartz Page 22 Revisiting Classical Essays: David Rubinstein Page 26 EDITORS-IN-CHIEF Leah Klahr Avraham Wein ASSOCIATE EDITORS Brielle Broder KOL HAMEVASER KOL Reuven Herzog PRAYER Mindy Schwartz Ilan Lavian COPY EDITOR Eitan Lipsky Letter from the Editor 3 Leah Klahr EVENT COORDINATORS David Selis "I Have Set God Before Me Always...": An Example of the Doniel Weinreich Maimonidean Approach to Jewish Law and Philosophy 4 Rabbi Shalom Carmy LAYOUT EDITOR Elana Rabinovich Mi-Darkei Ha-Teshuva: The Authentic Repentance 5 Rabbi Michael Rosensweig WEBMASTER Racheli Moskowitz Piyyut: The Story of the Poetry of Jewish Prayer 7 Leah Klahr And Man Laughed: R' Menachem Froman's Torat Ha-Sechok and its Antecedents 10 Yehuda Fogel "And I Will Bless Them": Understanding Birkat Ha-Kohanim in its Scriptural Context 14 Ilan Lavian Jonah and the Parodox of Prayer and Repentance 16 Reuven Herzog Between Heaven and Earth: The Clash of Theory and Reality in Masekhet Hagigah 18 Natan Oliff Symposium: Addressing Contemporary Struggles with Prayer Hashem Sifatai Tiftach: Paying More Than Lipservice to Tefila 22 Dr. Deena Rabinovich Can Prayer Be Meaningful?: Feeling the Presence of God 24 Dr.
    [Show full text]
  • Palestinians and Settlers Tried to Make Peace on Their Own, and Then This Happened
    Palestinians and settlers tried to make peace on their own, and then this... about:reader?url=https://www.haaretz.com/israel-news/.premium-pales... haaretz.com 6-8 minutes Years of struggling against the Israeli occupation have convinced Ali Abu Awwad, a prominent Palestinian peace activist, that if he can’t win the settlers over to his side, it’s a lost cause. Where Palestinians and Settlers Meet as Equals A Rabbi, a Palestinian and the Seed of Peace So about three years ago, he built a small shack on a plot of land owned by his family in Gush Etzion, one of the large West Bank settlement blocs, and invited some settlers to join him in a new grassroots initiative. They would look each other in the eye for once, talk about their fears and dreams, pray together, plant crops together, share meals together, hike together, and start thinking out of the box about how to live together. He gave the space this unpretentious name: “The Field.” “I know that so long as we don’t talk to those on the right, those on the left won’t make peace with us,” Abu Awwad explains in a new Israeli documentary set to premiere next week at the Docaviv film festival in Tel Aviv. “There are 600,000 settlers who aren’t going to disappear just because of some demonstrations in the Tel Aviv city square. If the Israeli left is weak and doesn’t have the courage to talk to the settlers, then that is Israel’s problem.” “The Field,” a feature-length documentary produced and directed by Mordechai Vardi, follows Shoreshim (the Hebrew word for “Roots”), a grassroots organization Abu Awwad helped create, 1 sur 4 14.08.2020 à 09:18 Palestinians and settlers tried to make peace on their own, and then this..
    [Show full text]
  • Religion in World Affairs Indonesia
    UNITED STATES InsTITUTE OF PEACE www.usip.org SPECIAL REPORT 1200 17th Street NW • Washington, DC 20036 • 202.457.1700 • fax 202.429.6063 ABOUT THE REPORT David Smock Since its creation in 2000, the United States Institute of Peace’s Religion and Peacemaking program has worked with local partners to promote religious peacemaking in many parts of the world, including Sudan, Nigeria, Iraq, Israel-Palestine, Pakistan, Afghanistan, the Philippines, and Religion in World Affairs Indonesia. This report represents reflections on that experience. David Smock has directed the Institute’s Religion and Peacemaking program since its inception. He is also its vice president of Its Role in Conflict and Peace the Center for Mediation and Conflict Resolution. Summary • No major religion has been exempt from complicity in violent conflict. Yet we need to beware of an almost universal propensity to oversimplify the role that religion plays in international affairs. Religion is not usually the sole or even primary cause of conflict. • With so much emphasis on religion as a source of conflict, the role of religion as a force in peacemaking is usually overlooked. • Religious affiliation and conviction often motivates religious communities to The views expressed in this report do not necessarily advocate particular peace-related government policies. Religious communities also reflect the views of the United States Institute of Peace, which does not advocate specific policy positions . directly oppose repression and promote peace and reconciliation. • Religious leaders and institutions can mediate in conflict situations, serve as a communication link between opposing sides, and provide training in peacemaking methodologies. This form of religious peacemaking garners less public attention but is growing in importance.
    [Show full text]
  • UCLA Electronic Theses and Dissertations
    UCLA UCLA Electronic Theses and Dissertations Title Suburban Occupation: Contradictory Impulses and Outcomes of Life in Israeli Settlements in the Occupied West Bank Permalink https://escholarship.org/uc/item/0b12f7nn Author Hughes, Sara Nichole-Salazar Publication Date 2017 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA Los Angeles Suburban Occupation: Contradictory Impulses and Outcomes of Life in Israeli Settlements in the Occupied West Bank A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Geography by Sara Nichole-Salazar Hughes 2017 Copyright by Sara Nichole-Salazar Hughes 2017 ABSTRACT OF THE DISSERTATION Suburban Occupation: Contradictory Impulses and Outcomes of Life in Israeli Settlements in the Occupied West Bank by Sara Nichole-Salazar Hughes Doctor of Philosophy in Geography University of California, Los Angeles, 2017 Professor John A. Agnew, Chair The hundred-year conflict in Israel/Palestine is, at its core, a struggle over competing territorial claims and narratives. But this is not just an asymmetrical territorial conflict between two competing national groups—it is a settler colonial struggle between colonizer and colonized. Since 1967, the conflict has centered on the occupied Palestinian territories (oPt), which include the West Bank, Gaza Strip, and East Jerusalem. Israeli settlement in the occupied territories began in 1967 following the Arab-Israeli War, despite the fact that the occupation and transfer of civilian population into the Palestinian territories is illegal according to the Fourth Geneva Convention and often criticized under international law. Since the beginning of the military occupation of the West Bank (or “Judea and Samaria”) in 1967, the settler population there and in East Jerusalem has risen to well over half a million Israeli Jews.
    [Show full text]