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EST. 1992 ª¨² ﺗﺸﺮﻳﻦ ﺛﺎﻥ PWFNCFS/ 2008 C All rights reserved to those who were expelled from their homes
¬£©o "JO,BSJN o§²¥ ﻋﻴﻦ ﻛﺎﺭﻡ 1914 ﺍﺣﺘﻠﺖ ﺇﺳﺮﺍﺋﻴﻞ ﻋﺎﻡ 1948 ﺣﻮﺍﻟﻲ 40 ﻗﺮﻳﺔ ﻓﻲ ﻗﻀﺎﺀ ﺍﻟﻘﺪﺱ، ﻣﻘﺪﻣﺔ ﻭﻫﺪﻣﺖ ﺃﻏﻠﺐ ﻫﺬﻩ ﺍﻟﻘﺮﻯ ﺑﺸﻜﻞ ﻲﻛﻠﻲ، ﻣﺜﻞ ﻟﻔﺘﺎ ﻭﺧﺮﺑﺔ ﺍﻟﻠﻮﺯ ﻭﻏﻴﺮﻫﻤﺎ. ﻭﻫﺪﻣﺖ ﻋﺪﺩﺍً ﻣﻨﻬﺎ ﺑﺸﻜﻞ ﺟﺰﺋﻲ ﻭﺃﺳﻜﻨﺖ ﻋﺎﺋﻼﺕ ﻳﻬﻮﺩﻳﺔ ﻓﻲ ﺑﻴﻮﺕ ﺍﻟﻼﺟﺌﻴﻦ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﻴﻦ، ﻣﺜﻞ ﺍﻟﻤﺎﻟﺤﺔ ﻭﺩﻳﺮ ﻳﺎﺳﻴﻦ. ﺃﻣﺎ ﻗﺼﺔ ﻋﻴﻦ ﻛﺎﺭﻡ ﻓﺈﻧﻬﺎ ﺗﺘﻤﻴﺰ ﻋﻦ ﺑﺎﻗﻲﻲ ﺍﻟﻘﺮﻯ ﺑﺄﻧﻬﺎ ﻟﻢ ﻳﻬﺪﻡ ﻣﻨﻬﺎ ًﺗﻘﺮﻳﺒﺎ ﺃﻱ ﺑﻴﺖ ﻟﻤﺠﺮﺩ ﺍﻟﺘﺪﻣﻴﺮ ﺃﻭ ﺍﻻﻧﺘﻘﺎﻡ ﺃﻭ ﻣﺤﻮ ﺍﻟﻬﻮﻳﺔ. ﻛﻞ ﺑﻴﻮﺕ ﺍﻟﻘﺮﻳﺔ ﻣﺴﻜﻮﻧﺔ ﺍﻟﻴﻮﻡ ﻣﻦ ﻗﺒﻞ ﻋﺎﺋﻼﺕ ﺇﺳﺮﺍﺋﻴﻠﻴﺔ. ﻭﻳﻌﺘﺒﺮ ﺍﻟﻤﻜﺎﻥ ﻗﺮﻳﺔ ﺭﻳﻔﻴﺔ ﺟﺬﺍﺑﺔ. ﻭﻗﺎﻡ ﺇﺳﺮﺍﺋﻴﻠﻴﻮﻥ ﻛﺜﻴﺮﻭﻥ، ﺧﻼﻝ 61 ًﻋﺎﻣﺎ ﻣﻦ ﺍﻻﺣﺘﻼﻝ، ﺑﺘﺄﻟﻴﻒ ﻗﺼﺺ ﻭﺃﺳﺎﻃﻴﺮ ﻋﻦ ﺍﻟﻘﺮﻳﺔ ﺍﻟﺴﺎﺣﺮﺓ، ﻭﺃﺻﺪﺭ ﻓﻨﺎﻧﻮﻥ ًﺃﻋﻤﺎﻻ ﻓﻨﻴﺔ ﻋﺪﻳﺪﺓ ﻣﺴﺘﻮﺣﺎﺓ ﻣﻦ ّﺟﻮ ﺍﻟﻘﺮﻳﺔ ﺍﻟﻬﺎﺩﺋﺔ، ﻭﺗﻌﻘﺪ ﺟﻮﻻﺕ ﺳﻴﺎﺣﻴﺔ ﺑﻴﻦ ﺃﺯﻗﺔ ﺍﻟﻘﺮﻳﺔ ﻭﺑﻴﻮﺗﻬﺎ ﺍﻟﻔﺨﻤﺔ. ﻓﺘﺼﺒﺢ ﻫﺬﻩ ﺍﻟﻤﺆﻟﻔﺎﺕ ﻭﺍﻟﺠﻮﻻﺕ ﻣﺼﺎﺩﺭ ﻣﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺍﻟﻘﺮﻳﺔ. ﻭﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ، ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻤﺼﺎﺩﺭ ﻫﻲ ﺇﺳﺮﺍﺋﻴﻠﻴﺔ ﻭﺗﺮﻭﻱ ﻗﺼﺔ ﺍﻟﻤﻜﺎﻥ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺇﺳﺮﺍﺋﻴﻠﻴﺔ، ﻓﺘﻘﻠﻞ ﺃﻭ ﺣﺘﻰ ﺗﺨﻔﻲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﺒﻠﺪ. ًﻓﻤﺜﻼ، ﻋﻨﺪﻣﺎ ﺗﺘﺠﻮﻝ ﺍﻟﻴﻮﻡ ﻓﻲ ﻋﻴﻦ ﻛﺎﺭﻡ ﻓﺴﻮﻑ ﺗﺮﺷﺪﻙ ﺍﻟﻼﻓﺘﺎﺕ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻫﻨﺎﻙ ﺇﻟﻰ ﻛﻞ ﺍﻟﻤﻮﺍﻗﻊ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﻓﻲﻲ ﺍﻟﻘﺮﻳﺔ ﻣﺎ ﻋﺪﺍ ﻣﺴﺠﺪﻫﺎ. ﺇﻧﻬﺎ ﻣﺤﺎﻭﻟﺔ ﺭﻫﻴﺒﺔ ﻟﺘﺠﺎﻫﻞ ﺍﻟﻤﺴﺠﺪ ﻭﺗﻘﺘﺮﺡ ﻋﻠﻰ ﺍﻟﺴﺎﺋﺢ ﺃﻥ ﻳﺘﺠﺎﻫﻠﻪ ًﺃﻳﻀﺎ، ﺭﻏﻢ ﺍﺭﺗﻔﺎﻉ ﻣﺌﺬﻧﺘﻪ ﻓﻲ ﺃﻫﻢ ﻣﻜﺎﻥ ﻓﻲ ﻣﺮﻛﺰ ﺍﻟﻘﺮﻳﺔ ﻓﻮﻕ ﻋﻴﻦ ﻣﺮﻳﻢ. ﻭﻛﺬﻟﻚ ﻻ ﺗﺮﻭﻯ ﺃﺣﺪﺍﺙ ﻋﺎﻡ ﺍﻟﻨﻜﺒﺔ ﻭﻻ ﻳﻌﺮﻑ ﺍﻟﻘﺎﺭﻱﺀ ﺃﻭ ﺍﻟﺴﺎﺋﺢ ﻃﺒﻴﻌﺔ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺳﺎﺋﺪﺓ ﻓﻲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺧﻼﻝ ﻣﺌﺎﺕ ﺍﻟﺴﻨﻴﻦ ﺍﻟﺘﻲ ﺳﺒﻘﺖ ﺇﻗﺎﻣﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ، ﻭﻻ ﺣﺘﻰ ﻋﺸﺮﺍﺕ ﺍﻟﺴﻨﻴﻦ ﺍﻷﺧﻴﺮﺓ ﻗﺒﻞ ﺍﻟﻨﻜﺒﺔ. ﻟﻘﺮﻳﺔ ﻋﻴﻦ ﻛﺎﺭﻡ ﺗﺎﺭﻳﺦ ﻃﻮﻳﻞ ﻳﻤﺘﺪ ﻋﻠﻰ ﻃﻮﻝ ﻣﺌﺎﺕ ﺍﻟﺴﻨﻴﻦ، ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﺼﻌﺐ ﺃﻥ ﻧﻌﺮﻑ، ﻣﻦ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻟﻤﺘﻮﻓﺮﺓ، ﻣﺎﺫﺍ ﺣﺼﻞ ﻟﻠﻘﺮﻳﺔ ﻭﺃﻫﻠﻬﺎ ﻋﺎﻡ 1948 ﻭﻛﻴﻒ ﻛﺎﻧﺖ ﺣﻴﺎﺗﻬﻢ ﻗﺒﻞ ﺫﻟﻚ. ﻟﺬﻟﻚ، ﻗﺎﻣﺖ ﺟﻤﻌﻴﺔ "ﺯﻭﺧﺮﻭﺕ" ﺑﺠﻮﻟﺔ ﺗﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻋﻴﻦ ﻛﺎﺭﻡ ﻭﺃﺻﺪﺭﺕ ﻫﺬﺍ ﺍﻟﻜﺘﻴﺐ ﻟﺘﺤﻜﻲﻲ ﺍﻟﻘﺼﺔ ﺍﻟﺘﻲﻲ ﻻ ﺗﺤﻜﻰ ﻋﻦ ﻋﻴﻦ ﻛﺎﺭﻡ. ﺧﻼﻝ ﺍﻟﺠﻮﻟﺔ ﻭﺿﻌﺖ ﻻﻓﺘﺎﺕ ّﻟﺘﻌﻠﻢ ﺍﻟﻨﺎﺱ ﻋﻦ ﻣﺆﺳﺴﺎﺕ ﻭﻣﻌﺎﻟﻢ ﺍﻟﻘﺮﻳﺔ ﻗﺒﻞ ﺍﻟﻨﻜﺒﺔ، ﻭﻫﺬﺍ ﺍﻟﻜﺘﻴﺐ ﻳﺤﻤﻞ ﺑﻴﻦ ﺻﻔﺤﺎﺗﻪ ﻣﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺍﻟﻘﺮﻳﺔ ﺃﺧﺬﺕ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻛﺬﻟﻚ ﻣﻦ ﺷﻬﺎﺩﺓ ﻲﻻﺟﻲﺀ ﻱﻋﻜﺮﻣﺎﻭﻱ ﻳﺴﻜﻦ ﻓﻲ ّﻋﻤﺎﻥ. ﻓﻲ ﺍﻟﻜﺘﻴﺐ ًﺃﻳﻀﺎ ﻭﺻﻒ ﻟﻤﺴﺎﺭ ﻣﻦ ﻧﻮﻉ ﺁﺧﺮ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﻗﺮﻳﺔ ﻋﻴﻦ ﻛﺎﺭﻡ ﻭﻛﺬﻟﻚ ﺗﺤﻠﻴﻞ ﻟﻤﺸﺎﺭﻛﺔ ﻣﻮﺍﻃﻨﺔ ﺇﺳﺮﺍﺋﻴﻠﻴﺔ ﻓﻲ ﺍﻟﺠﻮﻟﺔ ﻣﻊ ﻻﺟﻲﺀ ﻓﻠﺴﻄﻴﻨﻲ ﺍﺑﻦ ﻋﻴﻦ ﻛﺎﺭﻡ. ﺗﺼﺒﻮ ﺟﻤﻌﻴﺔ "ﺯﻭﺧﺮﻭﺕ" ﻣﻦ ﺧﻼﻝ ﻓﻌﺎﻟﻴﺎﺗﻬﺎ ﺇﻟﻰ ﻣﺴﺎﻋﺪﺓ
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s{vz §£¦³²£² «²ª³§£²®¥ ﻛﺎﻧﺖ ﻋﻴﻦ ﻛﺎﺭﻡ ﺗﻌﺪ ﻣﻦ ﺿﻮﺍﺣﻲ ﺍﻟﻘﺪﺱ, ﻭﻛﺎﻧﺖ ﻃﺮﻳﻖ ﻋﻴﻦ ﻛﺎﺭﻡ ﻣﺮﺻﻮﻓﺔ ﺑﺎﻟﺤﺠﺎﺭﺓ ﺗﺮﺑﻄﻬﺎ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺼﻞ ﺍﻟﻘﺪﺱ ﺑﻴﺎﻓﺎ, ﻭﺍﻟﺬﻱ ﻳﻤﺮ ﻋﻠﻰ ﺑﻌﺪ ﺛﻼﺛﺔ ﻛﻴﻠﻮﻣﺘﺮﺍﺕ ﺷﻤﺎﻟﻲ ﺍﻟﻘﺮﻳﺔ. ﻭﺗﺸﻴﺮ ﺍﻷﺩﻟﺔ ﺍﻷﺛﺮﻳﺔ ﺇﻟﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ﻛﺎﻥ ﺁﻫﻼ ﻣﻨﺬ ﺍﻷﻟﻒ ﺍﻟﺜﺎﻧﻲ ﻗﺒﻞ ﺍﻟﻤﻴﻼﺩ. ﻭﺗﻘﻮﻝ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺇﻥ ﻋﻴﻦ ﻛﺎﺭﻡ ﻫﻲ ﻣﺴﻘﻂ ﺭﺃﺱ ﻳﻮﺣﻨﺎ ﺍﻟﻤﻌﻤﺪﺍﻥ, ﻛﻤﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﻟﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ ﻭﺍﻟﺴﻴﺪﺓ ﻣﺮﻳﻢ ﺍﻟﻌﺬﺭﺍﺀ ﺯﺍﺭﺍ ﻋﻴﻦ ﻛﺎﺭﻡ ﻣﺮﺍﺕ ﻋﺪﺓ. ﻭﺛﻤﺔ ﺍﻋﺘﻘﺎﺩ ﺃﻥ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﺜﺎﻧﻲ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻣﺮ ﺑﻬﺎ ﺫﺍﺕ ﻣﺮﺓ ﺧﻼﻝ ﺍﻟﻔﺘﺢ ﺍﻹﺳﻼﻣﻲ, ﻭﺻﻠﻰ ﻓﻴﻬﺎ. ﺗﺒﻴﻦ ﺍﻟﺴﺠﻼﺕ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺃﻥ ﻋﻴﻦ ﻛﺎﺭﻡ ﻛﺎﻧﺖ ﻓﻲ ﺳﻨﺔ ١٥٩٦ ﻗﺮﻳﺔ ﻓﻲ ﻧﺎﺣﻴﺔ ﺍﻟﻘﺪﺱ( ﻟﻮﺍﺀ ﺍﻟﻘﺪﺱ), ﻻ ﻳﺘﺠﺎﻭﺯ ﻋﺪﺩ ﺳﻜﺎﻧﻬﺎ ١٦٠ ﻧﺴﻤﺔ. ﻭﻛﺎﻧﺖ ﻋﻴﻦ ﻛﺎﺭﻡ ﺗﺆﺩﻱ ﺍﻟﻀﺮﺍﺋﺐ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﺍﻟﻐﻼﻝ ﻭﺍﻟﺜﻤﺎﺭ. ﻓﻲ ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ, ﺫﻛﺮ ﺍﻟﺮﺣﺎﻟﺔ ﺍﻟﺒﺮﻳﻄﺎﻧﻲ ﺟﻴﻤﺲ ﺑﻜﻨﻐﻬﺎﻡ ﺃﻥ ﺛﻤﺔ ﻣﺴﻴﺤﻴﻴﻦ ﻓﻲ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﻟﺼﻐﻴﺮﺓ, ﻭﺃﻥ ﺷﺠﺮ ﺍﻟﺰﻳﺘﻮﻥ ﻳﻜﺜﺮ ﻓﻲ ﺍﻷﻭﺩﻳﺔ ﺍﻟﻤﺘﺎﺧﻤﺔ ﻟﻬﺎ. ﻭﺃﺷﺎﺭ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺮﺣﺎﻟﺔ, ﻓﻲ ﻭﻗﺖ ﻻﺣﻖ ﻣﻦ ﺫﻟﻚ ﺍﻟﻘﺮﻥ, ﺇﻟﻰ ﻭﺟﻮﺩ ﻛﻨﻴﺴﺔ ﻣﺎﺭ ﻳﻮﺣﻨﺎ ﺍﻟﻔﺮﻧﺴﻴﺴﻜﺎﻧﻴﺔ ﺿﻤﻦ ﺩﻳﺮ ﻓﻲ ﺍﻟﺠﻬﺔ ﺍﻟﺸﺮﻗﻴﺔ، ﻭﺩﻳﺮ ﺁﺧﺮ (ﺭﺍﻫﺒﺎﺕ ﺻﻬﻴﻮﻥ) ﻭﻛﻨﻴﺴﺔ ﺣﺪﻳﺜﺔ ﺍﻟﺒﻨﺎﺀ. ﻭﻳﺸﻴﺮ ﻛﺘﺎﺏ (ﻣﺴﺢ ﻓﻠﺴﻄﻴﻦ ﺍﻟﻐﺮﺑﻴﺔ) ﺇﻟﻰ ﺃﻥ ﻣﺄﻭﻯ ًﺭﻭﺳﻴﺎ ﻛﺎﻥ ﻓﻲ ﻃﻮﺭ ﺍﻟﺒﻨﺎﺀ ﺳﻨﺔ ١٨٨٢ , ﻓﻲ ﺃﻗﺼﻰ ﻏﺮﺑﻲ ﺍﻟﻘﺮﻳﺔ, ﻭﺇﻟﻰ ﺃﻥ ﺍﻟﻔﺮﻧﺴﻴﺴﻜﺎﻥ ﺃﻧﺸﺄﻭﺍ ﻣﺪﺭﺳﺔ ٍﻟﻠﺒﻨﻴﻦ, ﻭﺃﻥ ﺭﺍﻫﺒﺎﺕ ﺻﻬﻴﻮﻥ ﻳﺸﺮﻓﻦ ﻋﻠﻰ ﻣﺪﺭﺳﺔ ﻭﺩﺍﺭ ﺃﻳﺘﺎﻡ ﻟﻠﺒﻨﺎﺕ. ﻭﻣﻊ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ, ﺗﻮﺻﻞ ﻧﻔﺮ ﻏﻴﺮ ﻗﻠﻴﻞ ﻣﻦ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺇﻟﻰ ﺍﺣﺘﻼﻝ ﻣﻨﺎﺻﺐ ﺑﺎﺭﺯﺓ, ﻛﺎﻟﺸﻴﺦ ﻋﻴﺴﻰ ﻣﻨﻮﻥ ﺍﻟﺬﻱ ﺗﺒﻮﺃ ﻓﻲ ﺍﻷﺯﻫﺮ ﺍﻟﺸﺮﻳﻒ ﻓﻲ ﻣﺼﺮ ﻣﻨﺼﺐ ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻓﻲ ﺳﻨﺔ ١٩٤٤, ﻭﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻓﻲ ﺳﻨﺔ ١٩٤٦. ﻭﻗﻴﻞ ﺇﻥ ﻋﻴﻦ ﻛﺎﺭﻡ ﻛﺎﻧﺖ ﻣﻘﺮ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺴﺮﻱ ﺍﻟﺬﻱ ﺃﺩﺍﺭ ﻣﻨﻪ ﺍﻟﺰﻋﻴﻢ ﺍﻟﻔﻠﺴﻄﻴﻨﻲ ﺍﻟﺸﻬﻴﺮ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺤﺴﻴﻨﻲ ﻋﻤﻠﻴﺎﺗﻪ ﻓﻲ ﺍﻟﻔﺘﺮﺓ ١٩٣٦- ١٩٣٩. ﻛﺎﻧﺖ ﻋﻴﻦ ﻛﺎﺭﻡ ﻛﺒﺮﻯ ﻗﺮﻯ ﻗﻀﺎﺀ ﺍﻟﻘﺪﺱ, ﺳﻮﺍﺀ ﻣﻦ ﺣﻴﺚ ﺍﻟﻤﺴﺎﺣﺔ ﺃﻭ ﻣﻦ ﺣﻴﺚ ﻋﺪﺩ ﺍﻟﺴﻜﺎﻥ. ﻭﻛﺎﻧﺖ ﻣﻨﺎﺯﻟﻬﺎ ﻣﺒﻨﻴﺔ ﺑﺎﻟﺤﺠﺮ ﺍﻟﻜﻠﺴﻲ ﻭﺍﻟﻄﺒﺸﻮﺭﻱ ﻭﺗﻌﻠﻮ ﺃﺑﻮﺍﺑﻬﺎ ﻭﻧﻮﺍﻓﺬﻫﺎ ﻗﻨﺎﻃﺮ ﻣﻤﻴﺰﺓ. ﻭﻛﺎﻥ ﻋﺪﺩ ﺳﻜﺎﻧﻬﺎ ﻋﺎﻡ ١٩٤٥ ٢٥١٠ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭ٦٧٠ ﻣﻦ ﺍﻟﻤﺴﻴﺤﻴﻴﻦ. ﻭﻛﺎﻥ ﺍﻟﺴﻜﺎﻥ ﻳﺘﺄﻟﻔﻮﻥ ﻣﻦ ﺧﻤﺲ ﺣﻤﺎﺋﻞ, ﻟﻜﻞ ﻣﻨﻬﺎ ﺣﻮﺵ ﻳﺠﺘﻤﻊ ﻓﻴﻪ ﺃﺑﻨﺎﺀ ﺍﻟﺤﻤﻮﻟﺔ ﻟﻠﺴﻤﺮ
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ﻛﺎﻥ ﻟﻌﻴﻦ ﻛﺎﺭﻡ ﻣﺠﻠﺲ ﺑﻠﺪﻱ ﻳﺪﻳﺮ ﺷﺆﻭﻧﻬﺎ ﺍﻹﺩﺍﺭﻳﺔ. ﻭﻛﺎﻥ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻭﻗﻮﻋﻬﺎ ﻓﻲ ﻣﻨﻄﻘﺔ ﺟﺒﻠﻴﺔ, ﺑﻌﺾ ﺍﻷﺭﺍﺿﻲ ﺍﻟﻤﺴﺘﻮﻳﺔ ﻓﻲ ﺍﻟﺸﻤﺎﻝ (ﻭﻻ ﺳﻴﻤﺎ ﻓﻲ ﻣﻨﻄﻘﺔ ﺗﺪﻋﻰ ﺍﻟﻤﺮﺝ) ﺗﺴﺘﻨﺒﺖ ﻓﻴﻬﺎ ﺍﻟﺨﻀﺮﻭﺍﺕ ﻭﺍﻷﺷﺠﺎﺭ ﺍﻟﻤﺜﻤﺮﺓ. ﻭﻗﺪ ﺯﺭﻉ ﺍﻟﺰﻳﺘﻮﻥ ﻭﺳﻮﺍﻩ ﻣﻦ ﺍﻷﺷﺠﺎﺭ ﺍﻟﻤﺜﻤﺮﺓ ﻭﺍﻟﻜﺮﻣﺔ ﻋﻠﻰ ﺍﻟﻤﻨﺤﺪﺭﺍﺕ ﺍﻟﺠﺒﻠﻴﺔ. ﻲﻓﻲ ﺳﻨﺔ ١٩٤٤, ﻛﺎﻥ ﻣﺎ ﻣﺠﻤﻮﻋﻪ ١١٧٥ ﺩﻭﻧﻤﺎ ًﻣﺨﺼﺼﺎ ﻟﻠﺤﺒﻮﺏ, ﻭ٧٩٥٣ ﺩ ًﻭﻧﻤﺎ ﻣﺮﻭﻳﺎ ﺃﻭ ﻣﺴﺘﺨﺪﻣﺎ ﻟﻠﺒﺴﺎﺗﻴﻦ. ﻭﻛﺎﻥ ﺳﻜﺎﻥ ﻋﻴﻦ ﻛﺎﺭﻡ ﻳﻌﻤﻠﻮﻥ ًﻓﻀﻼ ﻋﻦ ﺍﻟﺰﺭﺍﻋﺔ, ﻓﻲ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﺤﺮﻓﻴﺔ ﻭﻓﻲ ﺻﻨﺎﻋﺎﺕ ﺧﻔﻴﻔﺔ ﺃﺧﺮﻯ ﻛﻤﺼﻨﻊ ﺗﻌﺒﺌﺔ ﺍﻟﻤﻴﺎﻩ ﺍﻟﻤﻌﺪﻧﻴﺔ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻲ ﺍﻟﻘﺮﻳﺔ, ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ. ﻭﻛﺎﻥ ﻓﻲ ﺍﻟﻘﺮﻳﺔ ﻋﺪﺓ ﻛﻨﺎﺋﺲ ﻭﺃﺩﻳﺮﺓ, ﺃﺑﺮﺯﻫﺎ ﻛﻨﻴﺴﺔ ﻳﻮﺣﻨﺎ ﺍﻟﻤﻌﻤﺪﺍﻥ (ﻭﺗﺴﻤﻰ ﺃﻳﻀﺎ ﻛﻨﻴﺴﺔ ﻣﺎﺭ ﻳﻮﺣﻨﺎ), ﺍﻟﺘﻲ ﻳﻘﺎﻝ ﺇﻧﻬﺎ ﺷﻴﺪﺕ ﻓﻮﻕ ﺍﻟﻜﻬﻒ ﺍﻟﺬﻱ ﻭﻟﺪ ﻓﻴﻪ. ﻭﻣﻦ ﺟﻤﻠﺔ ﺍﻟﻤﺆﺳﺴﺎﺕ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻷﺧﺮﻯ: ﺩﻳﺮ ﺍﻟﻔﺮﻧﺴﻴﺴﻜﺎﻥ, ﻭﻛﻨﻴﺴﺔ ﺍﻟﺰﻳﺎﺭﺓ, ﻭﺩﻳﺮ ﻣﺎﺭ ﺯﻛﺮﻳﺎ, ﻭﻛﻨﻴﺴﺔ ﺭﺍﻫﺒﺎﺕ ﺻﻬﻴﻮﻥ ﻭﺍﻟﻘﺒﻮﺭ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻠﻜﻨﻴﺴﺔ. ﻛﻤﺎ ﻳﻮﺟﺪ ﻓﻲ ﺟﻮﺍﺭ ﻧﺒﻊ ﻳﺴﻤﻰ ﻋﻴﻦ ﻣﺮﻳﻢ ﻣﺴﺠﺪ ﺫﻭ ﻣﺌﺬﻧﺔ, ﺳﻤﻲ ﺍﻟﻤﺴﺠﺪ ﺍﻟﻌﻤﺮﻱ ﺗﻴﻤﻨﺎ ﺑﻌﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺛﺎﻧﻲ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ.
ﺍﺣﺘﻼﻟﻬﺎ ﻭﺗﻬﺠﻴﺮ ﻃﻮﻗﺖ ﻋﻴﻦ ﻛﺎﺭﻡ ﻋﻠﻰ ﻳﺪ ﻭﺣﺪﺓ ﻋﺴﻜﺮﻳﺔ ﺗﻢ ﺗﺸﻜﻴﻠﻬﺎ ﻣﻦ ﺳﻜﺎﻧﻬﺎ ﻗﻮﻯ ﻣﺘﻌﺪﺩﺓ, ﻣﻨﻬﺎ ﻣﻨﻈﻤﺔ ﺍﻹﻳﺘﺴﻞ ﻭﺍﻟﺠﺪﻧﺎﻉ (ﻭﻫﻲ ﻛﺘﺎﺋﺐ ﺷﺒﻴﺒﺔ ﺍﻟﻬﺠﺎﻧﺎﻩ), ﻭﺫﻟﻚ ﻓﻲ ﺍﻷﻳﺎﻡ ﺍﻟﻌﺸﺮﺓ ﺍﻟﺘﻲ ﻓﺼﻠﺖ ﺑﻴﻦ ﻫﺪﻧﺘﻲ ﺍﻟﺤﺮﺏ (٩-١٨ ﺗﻤﻮﺯ١٩٤٨), ﻭﻳﺬﻛﺮ ﻛﺘﺎﺏ "ﺗﺎﺭﻳﺦ ﺣﺮﺏ ﺍﻻﺳﺘﻘﻼﻝ" ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺃﻥ ﺍﻟﻘﺮﻳﺔ ﻗﺼﻔﺖ ﺃﻭﻝ ﺍﻷﻣﺮ ﻣﻦ ﻫﻀﺒﺘﻴﻦ ﻣﺠﺎﻭﺭﺗﻴﻦ ﻣﺸﺮﻓﺘﻴﻦ ﻋﻠﻴﻬﺎ, ﺳﻤﻴﺖ ﺃﺣﺪﻫﻤﺎ-
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´²±¨ ,IBMJEJ8BMJEn "MMѮBU3FNBJOTns{{r o XXXpHSPVQs{vpJOGP o XXXpFJOLBSFNpJOGP o ﻻﺣﻘﺎ- ﺟﺒﻞ ﻫﺮﺗﺴﻞ. ﺑﻴﻨﻤﺎ ﻳﺰﻋﻢ ﺍﻟﻤﺆﺭﺥ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺑﻨﻲ ﻣﻮﺭﻳﺲ ﺃﻥ ﺳﻜﺎﻥ ﺍﻟﻘﺮﻳﺔ (ﻫﺠﺮﻭﻫﺎ) ﻳﻮﻡ ١١ ﺗﻤﻮﺯ, ﺗﺸﻴﺮ ﺭﻭﺍﻳﺔ ﺍﻟﻬﺠﻨﺎﻩ ﺇﻟﻰ ﺃﻥ ﺫﻟﻚ ﺣﺪﺙ ﺑﻌﺪ ﺃﺳﺒﻮﻉ ﺗﻘﺮﻳﺒﺎ. ﻭﻛﺎﻥ ﻧﺎﻃﻖ ﺇﺳﺮﺍﺋﻴﻠﻲ ﺃﻋﻠﻦ ﻓﻲ ١٣ ﺗﻤﻮﺯ ﺃﻥ ﺍﻟﻘﻮﺍﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﺣﺘﻠﺖ ﻋﻴﻦ ﻛﺎﺭﻡ ﺑﻴﻨﻤﺎ ﺃﺷﺎﺭ ﺗﻘﺮﻳﺮ ﻻﺣﻖ ﻧﺸﺮﺗﻪ ﺻﺤﻴﻔﺔ (ﻧﻴﻮﺭﻙ ﺗﺎﻳﻤﺰ) ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﺮﻳﺔ ﺍﺣﺘﻠﺖ ﺧﻼﻝ ﺍﻷﺳﺒﻮﻉ ﺍﻟﺘﺎﻟﻲ ﻭ ﻓﻲ ﺻﺒﻴﺤﺔ ١٨ ﺗﻤﻮﺯ. ﻭﻗﺪ ﻧﻘﻞ ﻋﻦ ﻟﺴﺎﻥ ﻗﺎﺋﺪ ﻣﻨﻄﻘﺔ ﺍﻟﻘﺪﺱ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ, ﻓﻲ ٢٢ ﺗﻤﻮﺯ, ﻗﻮﻟﻪ (ﺇﻥ ﻗﻠﻌﺔ ﻋﻴﻦ ﻛﺎﺭﻡ ﺍﻟﺼﻠﻴﺒﻴﺔ) ﺍﺣﺘﻠﺖ ﺑﻴﻦ ﺍﻟﻬﺪﻧﺘﻴﻦ. ﻭﻭﺻﻒ ﻣﺴﺌﻮﻟﻮﻥ ﺭﺳﻤﻴﻮﻥ ﻋﺮﺏ ﺍﻟﻬﺠﻮﻡ ﺑﺄﻧﻪ ﺧﺮﻕ ﻟﻬﺪﻧﺔ ﺍﻟﻘﺪﺱ, ﺑﻴﻨﻤﺎ ﻗﻴﻞ ﺇﻥ ﺍﻟﺠﻴﺶ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺗﻮﺻﻞ ﺇﻟﻰ ﺍﺗﻔﺎﻕ ﻣﻊ ﻟﺠﻨﺔ ﺍﻟﻬﺪﻧﺔ ﺗﺴﺘﺜﻨﻰ ﺑﻤﻮﺟﺒﻪ ﻋﻴﻦ ﻛﺎﺭﻡ ﻣﻦ ﺍﻟﻘﺮﻯ ﺍﻟﺘﻲ ﻳﺸﻤﻠﻬﺎ ﻭﻗﻒ ﺇﻃﻼﻕ ﺍﻟﻨﺎﺭ ﺍﻟﺨﺎﺹ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﻘﺪﺳﺔ. ﺑﺪﺃ ﺍﻟﻬﺠﻮﻡ ﻋﻠﻰ ﻋﻴﻦ ﻛﺎﺭﻡ ﻓﻲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻓﺠﺮ ١٨ ﺗﻤﻮﺯ, ﺇﺫ ﺍﻗﺘﺤﻢ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﻮﻥ ﺃﻋﺎﻟﻲ ﺟﺒﻞ َﺭ ّﺏ, ﺍﻟﻤﺸﺮﻑ ﻋﻠﻰ ﺍﻟﻘﺮﻳﺔ. ﻭﻓﻲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺘﺎﺳﻌﺔ ﺻﺒﺎﺣﺎ ﺳﻘﻄﺖ ﺍﻟﻘﺮﻳﺔ (ﻣﻦ ﺩﻭﻥ ﻣﻘﺎﻭﻣﺔ), ﺑﺤﺴﺐ ﻣﺎ ﺫﻛﺮ ﻣﺮﺍﺳﻞ ﺻﺤﻴﻔﺔ (ﻧﻴﻮﺭﻙ ﺗﺎﻳﻤﺰ) ﺍﻟﺬﻱ ﻳﻤﻀﻲ ﻓﻲ ﺗﻘﺮﻳﺮﻩ ًﻗﺎﺋﻼ ﺇﻥ ﺍﻟﺠﻴﺶ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻟﺠﻴﺶ ﺍﻟﻤﺼﺮﻱ ﺍﻟﻤﺘﻤﺮﻛﺰﻳﻦ ﻓﻲ ﺍﻟﻤﻨﻄﻘﺔ "ﻟﻢ ﻳﺒﺪﻳﺎ ﻣﻘﺎﻭﻣﺔ ﺗﺬﻛﺮ". ﻟﻜﻦ ﻣﻦ ﺍﻟﻤﺴﺘﺒﻌﺪ ﺟﺪﺍ ﺃﻥ ﺗﻜﻮﻥ ﻭﺣﺪﺍﺕ ﺃﻱ ﻣﻦ ﺍﻟﺠﻴﺸﻴﻦ - ﻓﻜﻢ ﺑﺎﻟﺤﺮﻱﻱ ﻛﻠﻴﻬﻤﺎ - ﻣﻮﺟﻮﺩﺓ ﻓﻲﻲ ﺍﻟﻘﺮﻳﺔ ﺁﻧﺬﺍﻙ. ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺃﺷﺎﺭ ﺍﻟﻤﺮﺍﺳﻞ ﺇﻟﻰ ﺃﻥ ﺳﻜﺎﻥ ﺍﻟﻘﺮﻳﺔ, ﺍﻟﻤﻌﺘﺒﺮﺓ ًﺗﻘﻠﻴﺪﻳﺎ ﻣﺴﻘﻂ ﺭﺃﺱ ﻳﻮﺣﻨﺎ ﺍﻟﻤﻌﻤﺪﺍﻥ, ﻛﺎﻧﻮﺍ ﻫﺠﺮﻭﻫﺎ ﻭﻟﻢ ﻳﻄﻠﻖ ﺳﻮﻯ ﺑﻌﺾ ﺍﻟﻄﻠﻘﺎﺕ ﺍﻟﻨﺎﺭﻳﺔ ﻋﻠﻰ ﺟﻨﺪﻱ ﻋﺮﺑﻲ ﻭﺣﻴﺪ ﻭﻫﻮ ﻳﻔﺮ. ﻭﻳﻘﻮﻝ ﻣﻮﺭﻳﺲ ﺇﻥ ﺑﻌﺾ ﺳﻜﺎﻥ ﺍﻟﻘﺮﻳﺔ ﻛﺎﻥ ﻗﺪ ﻫﺮﺏ ﻓﻲ ﻧﻴﺴﺎﻥ ١٩٤٨, ﻋﻘﺐ ﻣﺠﺰﺭﺓ ﺩﻳﺮ ﻳﺎﺳﻴﻦ ﺍﻟﺘﻲ ﺗﺒﻌﺪ ﻋﻦ ﻋﻴﻦ ﻛﺎﺭﻡ ٢,٥ ﻛﻠﻢ ﻓﻘﻂ ﻓﻲ ﺍﺗﺠﺎﻩ ﺍﻟﺸﻤﺎﻝ ﺍﻟﺸﺮﻗﻲ. ﻓﻲ ﻧﻬﺎﻳﺔ ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ ١٩٤٨, ﺑﺪﺃﺕ ﺣﺮﻛﺔ ﻫﺠﺮﺓ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺠﻤﺎﻋﻴﺔ ﺑﺎﺗﺠﺎﻩ ﺍﻟﻘﺪﺱ, ﻓﺎﺳﺘﻘﺮ ﻧﺤﻮ ١٥٠ ﻋﺎﺋﻠﺔ ﻓﻲ ﻗﺮﻳﺔ ﻋﻴﻦ ﻛﺎﺭﻡ ﺍﻟﺘﻲ ﺑﺎﺗﺖ ﺗﺎﺑﻌﺔ ﻟﺒﻠﺪﻳﺔ ﺍﻟﻘﺪﺱ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ.
ﺍﻟﻤﺴﺘﻌﻤﺮﺍﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﻓﻲ ﺳﻨﺔ ١٩٤٩, ﺃﻧﺸﺄ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﻮﻥ ﻣﺴﺘﻌﻤﺮﺗﻲ ﺑﻴﺖ ﺯﺍﻳﺖ ﻋﻠﻰ ﺍﺭﺍﺿﻲ ﺍﻟﻘﺮﻳﺔ ﻭﺇﻳﻔﻦ ﺳﺒﻴﺮ ﻋﻠﻰ ﺃﺭﺍﺿﻲ ﺍﻟﻘﺮﻳﺔ. ﻛﻤﺎ ﺃﻧﺸﺌﺖ ﻋﻠﻴﻬﺎ ﻓﻲ ﺳﻨﺔ ١٩٥٠ ﻣﺪﺭﺳﺔ ﻋﻴﻦ ﻛﺎﺭﻡ ﺍﻟﺰﺭﺍﻋﻴﺔ. ّﻭﺿﻤﺖ ﺃﺭﺍﺿﻴﻬﺎ ﺇﻟﻰ ﺑﻠﺪﻳﺔ ﺍﻟﻘﺪﺱ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ.
ﺍﻟﻘﺮﻳﺔ ﺍﻟﻴﻮﻡ ﻋﻴﻦ ﻛﺎﺭﻡ ﻣﻦ ﺍﻟﻘﺮﻯ ﺍﻟﻘﻠﻴﻠﺔ ﺟﺪﺍ ﺍﻟﺘﻲ ﺳﻠﻤﺖ ﺃﺑﻨﻴﺘﻬﺎ, ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﻬﺠﻴﺮ ﺳﻜﺎﻧﻬﺎ. ﻭﻳﻘﻴﻢ ﺍﻟﻴﻮﻡ ﻓﻲ ﻣﻨﺎﺯﻝ ﻋﻴﻦ ﻛﺎﺭﻡ ﻋﺎﺋﻼﺕ ﻳﻬﻮﺩﻳﺔ, ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﻋﺎﺋﻠﺔ ﻋﺮﺑﻴﺔ ﻣﺴﻴﺤﻴﺔ ﻭﺍﺣﺪﺓ ﻛﺎﻧﺖ ﺃﺑﻌﺪﺕ ﻓﻲ ﺳﻨﺔ ١٩٤٩ ﻋﻦ ﻗﺮﻳﺔ ﺇﻗﺮﺕ (ﻗﻀﺎﺀ ﻋﻜﺎ), ﻭﺗﻌﻴﺶ ﺍﻵﻥ ﻓﻲ ﻣﺒﻨﻰ ﻣﺪﺭﺳﺔ ﻗﺪﻳﻢ ﺗﺎﺑﻊ ﻟﺪﻳﺮ ﺍﻟﻔﺮﻧﺴﻴﺴﻜﺎﻥ. ﻭﺛﻤﺔ ﺑﻴﻦ ﺍﻟﻤﻨﺎﺯﻝ ﺍﻟﻜﺒﺮﻯ ﺃﺑﻨﻴﺔ ﺣﺠﺮﻳﺔ ﺟﻤﻴﻠﺔ ﻣﺆﻟﻔﺔ ﻣﻦ ﻃﺒﻘﺘﻴﻦ ﺃﻭ ﺛﻼﺙ ﻃﺒﻘﺎﺕ ﻭﻟﻬﺎ ﻧﻮﺍﻓﺬ ﻣﻘﻨﻄﺮﺓ ﻭﺃﺑﻮﺍﺏ ﻣﺤﻔﻮﻓﺔ ﺑﻘﻨﻄﺮﺓ ﻛﺒﺮﻯ ﺗﺘﺨﻠﻒ ﻗﻠﻴﻼ (ﻛﺠﻮﺍﻑ ﺍﻟﻤﺤﺮﺍﺏ) ﻋﻦ ﻭﺍﺟﻬﺔ ﺍﻟﺒﻨﺎﺀ. ﻭﻓﻲ ﺍﻟﻘﺮﻳﺔ ﺍﻟﻴﻮﻡ ﺳﺒﻌﺔ ﻣﻦ ﺍﻷﺩﻳﺮﺓ ﻭﺍﻟﻜﻨﺎﺋﺲ, ﻓﻀﻼ ﻋﻦ ﻣﻘﺒﺮﺓ ﻟﻠﻤﺴﻴﺤﻴﻴﻦ ﻣﺠﺎﻭﺭﺓ ﻟﻠﺪﻳﺮ ﺍﻟﺮﻭﺳﻲﻲ, ﻭﺃﺧﺮﻯ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻭﺳﻂ ﺍﻟﻘﺮﻳﺔ ﺗﻐﻄﻴﻬﺎ ﺍﻟﻨﻔﺎﻳﺎﺕ ﻭﺍﻟﺘﺮﺍﺏ, ﻭﺗﺘﻌﺮﺽ ﻣﺆﺧﺮﺍً ﻟﻤﺤﺎﻭﻻﺕ ﻃﻤﺲ ﻣﻌﺎﻟﻤﻬﺎ ﻭﺷﻖ ﻃﺮﻕ ﻓﻴﻬﺎ ﻣﻦ ﻗﺒﻞ ﺑﻌﺾ ﺍﻟﻤﺴﺘﻮﻃﻨﻴﻦ ﺍﻟﺴﺎﻛﻨﻴﻦ ﻓﻲ ﺍﻟﺒﻴﻮﺕ ﺍﻟﻤﺠﺎﻭﺭﺓ ﻟﻠﻤﻘﺒﺮﺓ. ﻭﻫﻲ ﺗﻀﻢ ﻗﺒﺮﻳﻦ ﺑﺎﺭﺯﻳﻦ ﻳﺮﺗﻔﻌﺎﻥ ﻋﻦ ﺑﺎﻗﻲ ﺍﻟﻘﺒﻮﺭ. ﺃﺣﺪ ﺍﻟﻘﺒﻮﺭ ﻫﻮ ﻟﻠﺸﻬﻴﺪ ﺍﺳﻤﺎﻋﻴﻞ ﺍﻟﺼﻮﺑﺎﻧﻲ ﺍﻟﺬﻱ ﺳﻘﻂ ﺑﺮﺻﺎﺹ ﺟﻨﻮﺩ ﺑﺮﻳﻄﺎﻧﻴﻴﻦ ﻗﺒﻴﻞ ﺛﻮﺭﺓ ١٩٣٦ ﻣﻨﺤﻮﺕ ﻋﻠﻰ ﻗﺒﺮﻩ ﺃﺑﻴﺎﺕ ﺷﻌﺮ ﻗﻴﻠﺖ ﻲﻓﻲ ﺭﺛﺎﺋﻪ. ﻭﻻ ﻳﺰﺍﻝ ﻣﺴﺠﺪ ﺍﻟﻘﺮﻳﺔ ًﻗﺎﺋﻤﺎ ﻭﻟﻜﻨﻪ ﻣﻐﻠﻖ ﻣﻬﺠﻮﺭ، ﻭﻛﺬﻟﻚ ﻻ ﺯﺍﻟﺖ ﻣﺌﺬﻧﺘﻪ ﻗﺎﺋﻤﺔ. ﻭﺗﺘﺪﻓﻖ ﻣﻴﺎﻩ ﻋﻴﻦ ﻣﺮﻳﻢ ﺗﺤﺖ ﺍﻟﻤﺴﺠﺪ. ﻭﻗﺪ ﺑﻨﻲ ﻣﺴﺘﺸﻔﻰ ﻫﺪﺍﺳﺎ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻋﻠﻰ ﺃﺭﺍﺿﻲ ﺍﻟﻘﺮﻳﺔ ﻋﻠﻰ ﺟﺒﻞ ﺭﺍﺱ ﺍﻟﺘﻮﺗﺔ.
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ﺣﺘﻰ ١٩٤٨ ، ﺩﺍﺭ ﻳﺎﺳﻴﻦ ﻣﺤﻤﺪ , ﺑﺠﺎﻧﺐ ﺍﻟﻌﻴﻦ ©£¬¨£¦n¨¡¨©£«£´£n¦ s{vzz¬ :BTTJO.VIBNNBETIPVTFOFBSUIFTQQSJOH
ﺍﻟﺠﻐﺮﺍﻓﻴﺎ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺷﻬﺎﺩﺓ ﺗﺒﻌﺪ ﻋﻴﻦ ﻛﺎﺭﻡ ﺣﻮﺍﻟﻲ ﺳﺒﻌﺔ ﻛﻴﻠﻮ ﻣﺘﺮ ﻋﻦ ﺍﻟﻘﺪﺱ ﺑﺎﺗﺠﺎﻩ ﺍﻟﺠﻨﻮﺏ ﺍﻟﻐﺮﺑﻲﻲ. ﺑﺎﻟﻨﺴﺒﺔ ﻻﺳﻢ ﺍﻟﺒﻠﺪ ﻫﻨﺎﻙ ﻋﺪﺓ ﺁﺭﺍﺀ، ﻳﻘﺎﻝ َ ﺃﻧﺎ ﺍﺳﺤﺎﻕ ﺍﺳﻤﺎﻋﻴﻞ ﻣﺤﻤﺪ ﺃﻧﻪ ﺍﺳﻤﻬﺎ ﻛﺎﻥ ﻋﻴﻦ ْﻛﺮﻡ ﻭﻋﻴﻦ ﻛَﺮﻡ ﻭﻋﻴﻦ ﺳﺘﻨﺎ ﻣﺮﻳﻢ ﻭﻋﻴﻦ ﺍﻟﻌﺬﺭﺍ، ﻭﺇﻥ ّﺻﺤﺖ ﺍﻷﺳﺎﻃﻴﺮ ﻛﺎﻧﺖ ﺳﺘﻨﺎ ﻣﺮﻳﻢ ﺗﺰﻭﺭ ﺍﻟﺒﻠﺪ ﻭﺗﺰﻭﺭ ﺍﻟﺨﻄﻴﺐ، ﻭﻟﺪﺕ ﺑﺘﺎﺭﻳﺦ 10/4/19299، ﺧﺎﻟﺘﻬﺎ ﺍﻟﻴﺼﺎﺑﺎﺕ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺳﺎﻛﻨﺔ ﻓﻲ ﻋﻴﻦ ﻛﺎﺭﻡ. ﻛﺎﻧﺖ ﺍﻟﻌﻴﻦ ﻓﻲ ﻋﻴﻦ ﻛﺎﺭﻡ. ﻭﺍﻟﺪﻱ ﻫﻮ ﺍﻟﺸﻴﺦ ﻏﻴﺮ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻟﻤﻜﺎﻥ ﻱﺍﻟﺬﻱ ﺗﺴﻜﻨﻪ ﺍﻟﻴﺼﺎﺑﺎﺕ. ﻲﻭﺳﻤﻲ ﺍﻟﻤﻜﺎﻥ ﺍﺳﻤﺎﻋﻴﻞ ﺍﻟﺨﻄﻴﺐ ﻭﺍﺳﻢ ﻭﺍﻟﺪﺗﻲ ﺑﺎﺳﻤﻬﺎ، ﻋﻴﻦ ﻣﺮﻳﻢ. ﻛﺎﻧﺖ ﻋﻴﻦ ﺩﺍﻓﻘﺔ ﺟﺪﺍً ﻭﻳﻘﺎﻝ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﺻﺪﻳﻘﺔ ﺧﻠﻴﻞ ﺳﻌﻴﺪ. ﺻﺤﻴﺔ. ﻭﻛﺎﻥ ُﻳﺼﻨﻊ ﻣﻨﻬﺎ ﻛﺎﺯﻭﺯ ﻟﻠﺒﻴﻊ ﻓﻲﻲ ﺍﻟﻘﺪﺱ. ًﺟﻐﺮﺍﻓﻴﺎ ﻫﻲ ﻭﺍﻗﻌﺔ ﺑﻴﻦ ﺟﺒﺎﻝ. ﻣﻦ ﺍﻟﺠﻬﺔ ﺍﻟﻐﺮﺑﻴﺔ ﺟﺒﻞ ﺍﻟﺮﺍﺱ ﻭﻣﻦ ﺍﻟﺠﻬﺔ ﺍﻟﺠﻨﻮﺑﻴﺔ ﺟﺒﻞ ﺭﺍﺱ ﺍﻟﺘﻮﺗﺔ ﻭﻣﻦ ﺍﻟﺠﻬﺔ ﺍﻟﺸﻤﺎﻟﻴﺔ ﺟﺒﻞ ﻳﺎﻗﻮﺕ ﻭﺍﻟﺠﻬﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻛﺎﻧﺖ ﺟﺒﺎﻟﻬﺎ ﺃﻭﻃﺎ. ﻟﺬﻟﻚ ﺍﻟﺒﻠﺪ ﺍﻟﺴﻴﺪ ﺇﺳﺤﺎﻕ ﺍﻟﺨﻄﻴﺐ ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﻓﻲ ﻭﺍﺩ ﻭﻟﺬﻟﻚ ﻛﺎﻧﺖ ﺗﻜﺜﺮ ﻓﻴﻬﺎ ﺍﻟﻌﻴﻮﻥ. ﺍﻟﺒﻨﺎﺀ ﻛﺎﻥ ﻓﻲ ﺳﻔﺢ ﺍﻟﺠﺒﻞ ﺍﻟﺸﻤﺎﻟﻲ. ّﺑﺴﻤﻮﻫﺎ ﻭﻋﺮ ﺳﺎﺭﺓ، ﻭﻟﺪ ﻓﻲ ﻋﻴﻦ ﻛﺎﺭﻡ ﻭﻓﻲ ﺍﻟﺠﺒﻞ ﺍﻟﺠﻨﻮﺑﻲ ﻛﺎﻧﺖ ﺃﺩﻳﺮﺓ، ﻛﺎﻥ ﻓﻴﻬﺎ ﺩﻳﺮ ﺍﻟﻤﺴﻜﻮﺑﻴﺔ، ﻳﺴﻜﻦ ًﺣﺎﻟﻴﺎ ﻓﻲ ّﻋﻤﺎﻥ ﻭﻛﺎﻥ ﺩﻳﺮ ﺿﺒﻴﻄﺎ، ﻛﻨﺎ ّﻧﺴﻤﻴﻪ ﺿﺒﻴﻄﺎ ﺍﻟﻠﻲ ﻫﻮ ﺗﺤﺮﻳﻔﻨﺎ ﻟﻜﺎﻣﺔ ﺍﻟﻴﺼﺎﺑﺎﺕ، ﻫﺬﻩ ﺍﻟﻤﻨﻄﻘﺔ ﻟﻢ ﺗﻜﻦ ﻣﺴﻜﻮﻧﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻠﺪ. ﻛﺎﻧﺖ ﻣﺴﻜﻮﻧﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺍﻫﺒﺎﺕ. ﺃﺟﺮﻯ ﺍﻟﻤﻘﺎﺑﻠﺔ: ّﺑﺘﺬﻛﺮ ﺃﻳﺎﻡ ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ ﻋﻠﻰ ﺯﻣﺎﻥ ﻓﻠﺴﻄﻴﻦ ﺗﻤﺘﻠﻲ ﻣﻦ ﻓﻮﺍﺯ ﺳﻼﻣﺔ – ﺍﻷﺭﺩﻥ ﺃﺟﺎﻧﺐ ّﻭﺳﻮﺍﺡ ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺪﺱ. ﻣﺶ ﺻﺪﻓﺔ، ﻹﻧﻬﺎ ﻛﺎﻧﺖ ﺗﺎﺭﻳﺦ ﺍﻟﻤﻘﺎﺑﻠﺔ: 4 ﺁﺫﺍﺭ 2005 ﻣﻠﻴﺌﺔ ﺑﺎﻷﺩﻳﺮﺓ ﻭﺍﻟﻤﺪﺍﺭﺱ ﺍﻟﻤﺴﻴﺤﻴﺔ، ﻛﺎﻥ ّﻋﻨﺎ ﻣﺪﺭﺳﺔ ﻣﻜﺎﻥ ﺍﻟﻤﻘﺎﺑﻠﺔ: ﻣﻨﺰﻝ ﺍﻟﺴﻴﺪ ﺭﺍﻫﺒﺎﺕ ﺍﻟﻮﺭﺩﻳﺔ ﻭﻣﺪﺭﺳﺔ ﺭﺍﻫﺒﺎﺕ ﺍﻟﻼﺗﻴﻦ. ﺧﻼﻝ ﺍﻟﺤﺮﺏ ﺇﺳﺤﺎﻕ ﺍﻟﺨﻄﻴﺐ ﻓﻲ ﺟﺒﻞ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﺟﺖ ﺍﻟﺠﺎﻟﻴﺎﺕ ﺍﻟﺒﻮﻟﻮﻧﻴﺔ ﻭﺳﻜﻨﺖ ﻓﻴﻬﺎ ﺛﻼﺙ ﺍﻟﺘﺎﺝ – ﻋﻤﺎﻥ، ﺍﻷﺭﺩﻥ ّ ﺃﺭﺑﻊ ﺳﻨﻴﻦ. ﻛﺎﻧﻮﺍ ﻧﺎﺯﺣﻴﻦ ﺑﺴﺒﺐ ﻇﺮﻭﻑ ﺍﻟﺤﺮﺏ. ﺿﻤﻦ ﻣﺸﺮﻭﻉ ﺍﻟﺘﻮﺛﻴﻖ ﺗﺤﺪ ﺑﻠﺪﻧﺎ ﻣﻦ ﺍﻟﺸﻤﺎﻝ ﺩﻳﺮ ﻳﺎﺳﻴﻦ ( 5-4 ﻛﻴﻠﻮﻣﺘﺮ) ﻭﻗﺎﻟﻮﻧﻴﺎ، ﺍﻟﺸﻔﻮﻱ ﻟﻠﻨﻜﺒﺔ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﺇﺣﻨﺎ – ﻋﺎﺋﻠﺘﻨﺎ - ﺇﻟﻨﺎ ﺃﺭﺍﺿﻲ ﺩﺍﺧﻞ ﺩﻳﺮ ﻳﺎﺳﻴﻦ ﻭﻗﺎﻟﻮﻧﻴﺎ. ﻓﻲ ﺍﻟﻤﻮﻗﻊ ﺍﻹﻟﻜﺘﺮﻭﻧﻲ ﺃﺭﺍﺿﻴﻨﺎ ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﻘﺴﻄﻞ ﻭﺍﻟﺠﺒﻴﻌﺔ ﺍﻟﻠﻲ ﺑﻌﻴﺪﺓ ﻋﻨﺎ www.palestineremembered.com ﺣﻮﺍﻟﻲ ﺳﺘﺔ ﻛﻴﻠﻮﻣﺘﺮ ﺑﺎﺗﺠﺎﻩ ﺍﻟﻐﺮﺏ، ﻭﺳﻄﺎﻑ ﺣﻮﺍﻟﻲ ﺃﺭﺑﻌﺔ ﻛﻴﻠﻮﻣﺘﺮ ﺑﺎﺗﺠﺎﻩ ﺍﻟﻐﺮﺏ. ﻣﻦ ﺍﻟﺠﻨﻮﺏ ﻛﺎﻧﺖ ﺍﻟﺠﻮﺭﺓ ﺑﻌﻴﺪﺓ ﻳﻤﻜﻦ ﺗﺤﺮﻳﺮ ﺍﻟﻤﻘﺎﺑﻠﺔ: ﺛﻼﺛﺔ ﻛﻢ ﻭﺑﺘﻴﺮ ﻭﺑﻴﺖ ﺻﻔﺎﻓﺎ، ﻭﻣﻦ ﺍﻟﺸﺮﻕ ﺍﻟﻤﺎﻟﺤﺔ ﻭﺍﻟﻮﻟﺠﺔ ﺭﻧﻴﻦ ﺟﺮﻳﺲ، ﻋﻤﺮ ﺍﻏﺒﺎﺭﻳﺔ، ﻭﻟﻔﺘﺎ. ﺍﻟﻘﺪﺱ ﻛﺎﻧﺖ ﺳﺒﻌﺔ ﻛﻢ ﻓﻲ ﺍﻟﺸﻤﺎﻝ ﺍﻟﺸﺮﻗﻲ. ﻛﺎﻧﺖ ﺭﻗﻴﺔ ﻣﺤﻤﺪ ﻣﺴﺘﻮﻃﻨﺎﺕ ﻗﺮﻳﺒﺔ ﻣﻨﺎ، ﻛﺎﻧﺖ ”ﺑﻴﺖ ﻭﺟﺎﻥ“ ﻣﻦ ﺍﻟﺸﻤﺎﻝ ﺍﻟﺸﺮﻗﻲ ﻭﻛﻤﺎﻥ ”ﺑﻴﺖ ﻫﻜﻴﺮﻡ“. ﻟﻢ ﺗﻜﻦ ﻋﻼﻗﺔ ﺑﻴﻦ ﺃﻫﻞ ﻋﻴﻦ ﻛﺎﺭﻡ ﻭﺍﻟﻴﻬﻮﺩ. ﻳﻤﻜﻦ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻷﺭﺍﺿﻲ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻨﻬﻢ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﺍ ﺃﻧﻪ ﺇﻟﻬﻢ ﻋﻼﻗﺔ ﻣﻊ ﺍﻟﻤﺨﺘﺎﺭ ”ﺳﻮﻓﺮ“. ﺃﻧﺎ ﻣﺎ ﺃﺫﻛﺮ ﺃﻱ ﻋﻼﻗﺔ ﻣﻊ ﺍﻟﻴﻬﻮﺩ. ﻳﻤﻜﻦ ﻛﺎﻧﺖ ﻋﻼﻗﺔ ﻗﺒﻞ ﺍﻟﻤﻮﺟﺔ
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¦®® §£²¢²ª ¨¥ £ p¦¨³¡ £ ¦ ²®¥ £ ²®¬i ¦³ ®± ´£ p®± £´ ¨¥ ´¦¦«´¥²©£¬¢¦ªª³©¢±²¢²ª ¨¥¶ ²ª¨ §£´ ´ ²£¦ ªª p£² ²ª¨¦ª²±n¥²´£¥¥ n¸©¨³´²ª¨ ¢®ª ´¬°¨ ±¦ ´²ª¨ ps ²®«¨ ££¦pd«±¦d³¨´³§£¢¬¨p©¨¥ §£ª® ´ ¦£±³¥ ³¨´³³ ¥ ¡ ©£«£ª £ §£¬² ´ª³ p§£¡² ¦³ ´ª³«nd«±¦d£«ª®´¡²´²£¦ ´££n²´´££²®¥ ¥²¨p§£¬² ¨ n§£²°ª´ª¥³² ª¨¦«£ª¥²´ ´¦¥¨n¦¡¡¦«´¦¥¨ni²¡¦ £ªn¢®ª²¥¨³´£ª¡²£p²¥ £ª³ ¡§£±¡²¦pªi¬´¦¥¨i¡£³¦¨¡¨ ´²£¥¨¬££³I=¬ ¦´¡®³¨¨¡²¥ ¦¨p£²S ¦§£´ª¡§´££p£ª³¨ p´¡±²¨´££¦©££¬¨¤²n±¦¢®ª p±£ ©±²£ ©¨i´¬ ´¦¥¨ £²¡¨ ² ª¨ §³¢¡³²±£¬n²³´£ª¡¨¥²®¥£ ¦³©«¡«£¦³´£ª¡§£² ´ £¦¢ n£¦ i¡¦ £¦¢ ¨¥ p§£³¥ ´¦¥¨´££¢¨¦²´£p§¦«¦¬ ¡£p«££¡ £¦¢±¬£¦£¬¨« p«ª¢´¦¥¨´££©££¬¨¤²p«ª£¡¦« ¯¡¨£ª³§£²°ª´ª¥³¡n£ª³£¦ £¡¨£pd¡²¨d¦¥¦²¥¨ £ª³p²¢¨§£²³¬±²ª¨¨±¡²¤ª¥³¦ ¦n©¥¦p¢®ª´²ª¨¤´¦¥¦´ ±¡² ¦ p² ª¨ ´¨¡¨ §£²± §£ £¦¢ £¦©´|¸±¡°¶¦§£²¨£¦¥¦´³³ ¦³¡¨±´ª¡¢´££²¨ª £¦¢¨ ´¦¥¨ n´¦¥¨ ¬ £ pd¢®ª ´²ª¨d p£¬«¦¦¬²´i¡¨£ ²««¨´¦¥¨n²´¬ ´¦¥¨n©ª¨¢ ¦¨´££n¨¡´¡®³¨¨n©¨i´¬´¦¥¨ ²¥¨³¦£¦i¡§£²¨´¦¥¨n§£²°ª´ª¥³ p´±²£ ² £¥ ²¥¨ n±£ ² ª¨ £´²¨³¨¥£p ¨¡¦§£²¨´¦¥¨n§£ §¬´³££§£³ªn§£²°ª´ª¥³£¦ p§£²°ª´ª¥³´±²£²¥¨³§£³ª ´±²£ ´²¥¨ d´¢«d ´¡´® n§£¦« n±ª¡¦ª²±¡n§£²[«¨¥£²®¥ ±³©£¬¨£p©¦³´ª£¨´®¢±£³ £ª«¦ ¦£¬¨« £ £¦ £´£¨ ¨³ §£²££´ p´¢« ²³¬¥ £ p²°± ©¨ ¦ ©¢± £¦£¦i¡ ©££ª ²®«¨ §¦ ´££ n£¡ ££¥©¨i´¬´¦¥¨¨§£ª±£§£²°ª ©£ª¡£¦££ ²±ª¦¨³²¡²[«p©ª ¨ ´¦¥¨³¦³¬£©¨¥p©¨ ¦¥¡´® ﺧﻤﺴﺔ ﻓﻲ ﺃﺭﺑﻌﺔ، ﻛﺎﻧﺖ ﻣﺮﺗﻔﻌﺔ ﻋﻦ ﺳﻄﺢ ﺍﻟﺪﻳﺮ، ﺑﺤﺎﺭﺓ ﺍﻟﻨﺼﺎﺭﻯ. ﻫﺬﺍ ﺍﻟﻠﻲ ﻣﺘﺬﻛﺮﻩ ﺍﻷﺭﺽ ﻭﻳﻤﻜﻦ ﺑﺄﻗﻞ ﻣﻦ ﺛﻼﺙ ﺃﻣﺘﺎﺭ ﻭﻣﻨﻬﺎ ﻷﻧﻪ ﺑﻄﺮﻳﻘﻲ. ﻳﺼﻴﺮ ﺩﻭﺭ ﺍﻟﺴﻘﻴﺔ. ﻛﺎﻧﺖ ﻭﺳﺨﺔ ﻭﻣﺎ ﺣﺪﺍ ﻛﺎﻥ ﻓﻲ ﻛﺜﻴﺮ ﻣﺤﻼﺕ ﻟﺒﻴﻊ ﺍﻟﻜﺎﺯ. ﻛﺎﻥ ﻭﺍﺣﺪ ﻛﺎﻥ ﻳﺴﺒﺢ ﻓﻴﻬﺎ. ﻣﻦ ﺩﺍﺭ ﺍﻟﻌﺮﺏ ﻣﺨﺘﺺ ﺑﺎﻟﻜﺎﺯ ﻭﺍﻟﺒﻨﺰﻳﻦ ﻋﻠﻰ ﻟﻐﺎﻳﺔ ﺍﻟﻨﻜﺒﺔ ّﺍﻟﻤﻲ ﻣﺎ ﻭﺻﻠﺖ ﺑﺄﻧﺎﺑﻴﺐ. ﻛﺎﻥ ﻃﺮﻳﻖ ﺍﻟﻌﻴﻦ ﺟﻨﺐ ﺍﻟﺼﻴﺪﻟﻴﺔ ﻛﺎﻥ ﺩﻛﺎﻧﻪ ﺍﻟﺸﻜﻞ ﺍﻟﻔﻮﻟﻜﻠﻮﺭﻱ ﺍﻧﻪ ﺗﺸﻮﻑ ﺍﻟﻨﺴﺎﺀ ﻟﺒﻴﻊ ﺍﻟﻜﺎﺯ. ﺣﺎﻣﻼﺕ ﺍﻟﺠﺮﺓ ﺑﺸﻜﻞ ﻓﻨﻲ ﻭﻳﻤﺸﻮﺍ ﻣﻦ ﻛﺎﻥ ﻋﻨﺎ ﺛﻼﺙ ﻣﻘﺎﻫﻲ، ﻗﻬﻮﺓ ﺯﻋﺘﺮ ﻭﻛﺎﻥ ﺍﻟﺸﺎﺭﻉ ﺍﻟﺮﺋﻴﺴﻲ ﺍﻟﻠﻲ ﺑﻤﺸﻮﺍ ﻓﻴﻪ ﺍﻟﺴﻮﺍﺡ. ﺍﺳﻤﻬﺎ ﻗﺒﻞ ﻫﻴﻚ ﻗﻬﻮﺓ ﻳﻮﺳﻒ ﺣﺴﻦ ﻋﻠﻰ ﻫﺬﺍ ﻛﺎﻥ ﻣﻨﻈﺮ ﻣﻌﺘﺎﺩ ﻟﻠﻨﺴﺎﺀ. ﻫﻮ ﻣﻨﻈﺮ ﺍﺳﻢ ﻣﺎﻟﻜﻬﺎ. ﻭﻣﻮﻗﻌﻬﺎ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﻌﻴﻦ ﺟﻤﻴﻞ ﻭﺻﺎﺭ ﻟﻪ ﻃﺎﺑﻊ ﻓﻮﻟﻜﻠﻮﺭﻱ. ﺑﺎﻟﻨﺴﺒﺔ ﻭﻗﺮﻳﺐ ﻣﻨﻬﺎ ﻛﺎﺭﺍﺝ ﺍﻟﺒﺎﺻﺎﺕ ﻭﻣﻄﺤﻨﺔ ﻟﻠﺒﻨﺎﺕ ﻫﺎﻱ ﻛﺎﻧﺖ ﺍﻟﻔﺮﺻﺔ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻧﻪ ﻭﻣﻌﺼﺮﺓ ﺯﻳﺘﻮﻥ ﺟﻌﻨﻴﻨﺔ ﻭﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﺪﻳﺮ. ﻳﻄﻠﻌﻮﺍ ﻣﻦ ﺍﻟﺒﻴﺖ. ﻛﺎﻧﻮﺍ ﻳﻨﺎﺩﻭﺍ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻘﻬﻮﺓ ﻛﺎﻧﺖ ﺻﻐﻴﺮﺓ، ﺣﻮﺍﻟﻲ ﻏﺮﻓﺘﻴﻦ، ﺑﺲ ”ﻳﻼ ﻋﻠﻰ ﺍﻟﻌﻴﻦ“، ﺻﺒﺎﻳﺎ ﺟﻤﻴﻼﺕ، ﻭﻃﺮﻳﻘﺔ ﻛﺎﻥ ﺃﻣﺎﻣﻬﺎ ﺑﺴﺘﺎﻥ ﻭﺍﺳﻊ، ﺣﻮﺍﻟﻲ ﺩﻭﻧﻤﻴﻦ. ﺣﻤﻞ ﺍﻟﺠﺮﺓ ﻋﻠﻰ ﺭﻭﺳﻬﻢ ﺩﻭﻥ ﻣﺴﻜﻬﺎ ﻗﻬﻮﺓ ﻣﺶ ﺑﻌﻴﺪﺓ ﻋﻨﻬﺎ ﺍﺳﻤﻬﺎ ﻗﻬﻮﺓ ﺧﻠﻴﻞ ﻭﻣﻊ ﺗﻮﺍﺯﻥ. ﺑﻨﺎﺕ ﻋﻴﻦ ﻛﺎﺭﻡ ﻛﺎﻧﻮﺍ ﺟﻤﻴﻼﺕ. ﻣﻨﻮﻥ، ﻫﺎﻱ ﻗﻬﻮﺓ ﺍﺷﺮﺡ ﻭﺑﻨﺎﺀﻫﺎ ﺃﻭﺳﻊ ﺑﺲ ﺍﻟﻮﺍﺣﺪ ﻣﺎ ﻛﺎﻥ ﻋﺎﺭﻑ ﻗﺪﻳﺶ ﻫﻢ ﺟﻤﻴﻼﺕ ﻣﺎ ﻋﻨﺪﻫﺎ ﺑﺴﺘﺎﻥ. ﻛﺎﻧﺖ ﻣﻘﺎﺑﻞ ﺍﻟﺼﻴﺪﻟﻴﺔ ﺑﺲ ﻟﻤﺎ ﺗﻬﺠﺮﻧﺎ. ﻣﺒﺎﺷﺮﺓ ﻭﺣﻴﺚ ﻳﻘﻒ ﺍﻟﺒﺎﺹ، ﻭﻋﻠﻰ ﺑﻌﺪ ﺍﻵﺑﺎﺭ ﻛﺎﻧﺖ ﻗﻠﻴﻠﻪ، ﺑﺪﺍﺭﻧﺎ ﻛﺎﻥ ﻓﻲ ﺑﻴﺮ ﺑﺲ ﻣﻨﻬﺎ ﺑﻤﺌﺔ ﻣﺘﺮ ﻓﻲ ﻗﻬﻮﺓ ﺑﺒﺴﺘﺎﻥ ﺍﺳﻤﻬﺎ ﺣﻮﺍﻟﻴﻨﺎ ﻭﻻ ﺣﺪﺍ ﻛﺎﻥ ﻋﻨﺪﻩ ﺑﻴﺮ. ﺑﺲ ﻛﺎﻥ ﻗﻬﻮﺓ ﺍﻟﻌﺮﺏ ﻷﻧﻪ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺑﻴﺖ ﺍﻟﻌﺮﺏ، ﺍﻻﻋﺘﻤﺎﺩ ﺑﺎﻷﺳﺎﺱ ﺑﻨﺴﺒﺔ ﻳﻤﻜﻦ %95 ﻋﻠﻰ ﺍﻟﻠﻲ ﻛﺎﻥ ﻳﺒﻴﻊ ﻛﺎﺯ. ﺍﻟﻌﻴﻦ ﻭﻋﻠﻰ ﺍﻟﻨﻘﻞ ﺑﺎﻟﺠﺮﺍﺭ. ﺃﻧﺎ ﺑﺘﺬﻛﺮ ﺍﻧﻪ ﻧﺎﺩﺭﺍً ﺍﻟﻘﻬﺎﻭﻱ ﻛﺎﻥ ﺍﻟﻬﺎ ﻃﺎﺑﻊ ﺷﻌﺒﻲ. ﻗﻬﻮﺓ ﻣﺎ ﻛﻨﺎ ﻧﺴﺘﻌﻤﻞ ﺍﻟﺒﻴﺮ. ﻗﺮﻳﺔ ﻻ ﺗﻌﻄﺶ! ﺯﻋﺘﺮ، ﺑﻨﻠﻌﺐ ﻓﻴﻬﺎ ﺷﺪﻩ ﻭﻣﺴﻤﻮﺡ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻀﺠﺔ. ﻗﻬﻮﺓ ﺧﻠﻴﻞ ﻣﻨﻮﻥ، ﻓﻴﻬﺎ ﻟﻌﺐ ﺍﻻﻗﺘﺼﺎﺩ ﺑﺲ ﻓﻴﻬﺎ ﺩﺭﺩﺷﺔ ﺃﻛﺜﺮ ﻣﻦ ﻟﻌﺐ ﺍﻟﺸﺪﺓ. ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻜﻬﺮﺑﺎ، ﻣﺎ ﻭﺻﻠﺖ ﻟﻸﺳﻒ، ﻛﺎﻥ ﻗﻬﻮﺓ ﺍﻟﻌﺮﺏ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﻣﺎ ﻓﻴﻬﺎ ﻟﻌﺐ، ﻫﻲ ﻓﻲ ﻋﻨﺪﻧﺎ ﻣﻮﺗﻮﺭ ﺑﺒﻌﺾ ﺍﻟﻤﻘﺎﻫﻲ، ﺃﻭ ﺑﻤﻘﻬﻰ ﻟﻼﺳﺘﻤﺘﺎﻉ ﻭﺍﻻﺳﺘﺠﻤﺎﻡ، ﻟﻠﻔﺮﺟﺔ، ﻟﻠﻨﺰﻫﺔ ﺟﻌﻔﺮ، ﻛﺎﻥ ﻓﻲ ﻣﻮﺗﻮﺭ ﺻﻐﻴﺮ ﻟﻠﻜﻬﺮﺑﺎﺀ ﻭﻛﻨﺎ ﻭﺍﻻﺳﺘﺮﺧﺎﺀ. ﻧﺮﻭﺡ ﻧﺸﺤﻦ ﻋﻠﻴﻪ ﺑﻄﺎﺭﻳﺔ ﺍﻟﺮﺍﺩﻳﻮ. ﺑﺎﻟﺜﻼﺙ ﻣﻘﺎﻫﻲ ﻛﺎﻥ ﻓﻲ ﺭﺍﺩﻳﻮ. ﺍﻟﺮﺍﺩﻳﻮ ﻟﻢ ﻭﻛﻨﺎ ﻧﻀﻮﻱ ﺍﻟﺒﻴﻮﺕ ﺑﺎﻟﻼﻣﺒﺔ، ﻛﺎﻧﻮﺍ ﻳﻜﻦ ﺑﺒﻴﻮﺕ ﻏﻴﺮ ﺍﻟﻤﻘﺎﻫﻲ ﺍﻻ ﻓﻲ ﺑﻴﺘﻴﻦ، ﺑﻴﺘﻨﺎ ﻳﺴﻤﻮﻫﺎ ﻻﻣﺒﺔ ﻧﻤﺮﺓ 1، ﺯﺟﺎﺟﻴﺔ ﻋﻠﻰ ﻭﺑﻴﺖ ﺧﺎﻟﻲ. ﺃﺛﻨﺎﺀ ﺍﻟﺤﺮﺏ ﺻﻮﺩﺭ ﺍﻟﺮﺍﺩﻳﻮ ﻣﻦ ﺷﻜﻞ ﻋﺎﻣﻮﺩ. ﺑﺎﻟﻜﺎﺯ ﻃﺒﻌﺎ. ﻭﻓﻲ ﺍﻟﺒﻌﺾ ﺑﻴﺘﻨﺎ ﺑﺲ ﺑﺒﻴﺖ ﺧﺎﻟﻲ ﺍﻟﻤﺨﺘﺎﺭ ﻇﻞ ﻓﻴﻪ. ﺍﻟﻘﻼﺋﻞ، ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﺍ ﺍﻟﻠﻮﻛﺲ. ﻛﺎﻥ ﻋﻨﺪ ﺍﻟﺒﻮﻟﻴﺲ ﺍﻟﺒﺮﻳﻄﺎﻧﻲ ﺻﺎﺩﺭﻩ، ﻛﺎﻧﻪ ﻛﺎﻥ ﻳﺠﻤﻊ ﺧﺎﻟﻲ ﻟﻮﻛﺲ ﻋﺸﺎﻥ ﻛﺎﻥ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻮﻓﻮﺩ ﻛﻞ ﻫﺎﻱ ﺍﻷﻣﻮﺭ ﺣﺘﻰ ﻣﺎ ﺗﺴﻤﻊ ﺍﻟﻨﺎﺱ ﺃﺧﺒﺎﺭ. ﻭﺍﻟﺰﻭﺍﺭ، ﻭﺑﻌﺪﻳﻦ ﻛﺎﻥ ﻓﻲ ﻣﺤﺎﻭﻟﺔ ﻹﺿﺎﺀﺓ ﻭﺑﻌﺪ ﺍﻝ 45 ﺭﺟﻌﻮﺍ ﻟﻨﺎ ﺇﻳﺎﻩ. ﺑﺲ ﻣﺎ ﺍﺧﺬﻭﺍ ﺍﻟﺸﻮﺍﺭﻉ ﺑﺎﻟﻠﻮﻛﺴﺎﺕ ﺑﺂﺧﺮ ﺍﻷﺭﺑﻌﻴﻨﺎﺕ. ﻛﺎﻥ ﺍﺷﻲ ﻣﻦ ﺍﻟﻤﻘﺎﻫﻲ ﺑﺲ ﺃﻇﻦ ﻋﻤﻠﻮﺍ ﺷﻐﻠﻪ ﺑﻮﺳﻂ ﺍﻟﺒﻠﺪ ﺇﺿﺎﺀﺓ، ﺑﺘﺬﻛﺮ ﺃﺿﺎﺀﻭﺍ ﺃﻣﺎﻡ ﻓﻨﻴﺔ ﻓﻴﻬﻢ ﺍﻧﻪ ﻻ ﺗﺴﻤﻊ ﺑﺮﻟﻴﻦ ﺑﺎﻟﺮﺍﺩﻳﻮ.
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¦IS² diª¦dn§££°§£ª²£ª³£§²¥©£¬ ²´£¢ª´££ ´ ®¦´°±pd ´ ®¦d ¤²¬ §£± iª¦ ´ p£ª£«¡¦ £´®¨¦ £²®¥£²£¬°²p£² ¦¨³®£¡¨©£ £´££ £ª p£¦³ ¡ ´³² iª¦ §¬ £²¡p©²£±² ¦²£¬´¦´²¢³¨ £´² ¡ £¢£² ¢ª¨ §£« §¬ ´±²£®³ p²®¥ ©£¥¦ §£¦³²£¨ ¦² £´¥¦ p²®¥¦ ©£¬¦´£³²¤²ps{vz£¨³¡£ ﺍﻟﻤﺪﻳﻨﺔ، ﻳﻌﻨﻲ ﻓﻴﻪ ﻏﺮﻑ ﻭﻟﻴﻮﺍﻥ ﻭﻣﻄﺒﺦ ﻟﻠﺜﻮﺭﺓ ﻛﻨﺎ ﻧﺴﻤﻊ ﻋﻦ ﻣﻌﺎﺭﻙ ﺗﺼﻴﺮ ﻗﺮﻳﺒﺔ ﻭﻏﺮﻓﺔ ﺳﻔﺮﺓ ﻭﺣﻤﺎﻣﺎﺕ، ﻷﻧﻪ ﻛﺎﻥ ﻟﻮﺍﻟﺪﻱ ﻣﻦ ﺍﻟﺒﻠﺪ. ﺃﻭﻝ ﺷﻬﻴﺪ ﻣﻦ ﺍﻟﺒﻠﺪ ﺍﺳﺘﺸﻬﺪ ﺻﺪﻳﻖ ﻟﺒﻨﺎﻧﻲ ﻣﻬﻨﺪﺱ ﺻﻤﻢ ﻟﻪ ﺍﻟﺒﻴﺖ. ﻗﺒﻞ ﺛﻮﺭﺓ 36. ﻛﺎﻧﺖ ﻣﻨﺎﻭﺷﺎﺕ ﺑﻴﻦ ﺷﺒﺎﺏ ﻟﺬﻟﻚ ﺍﺷﺘﺮﺗﻪ ﻭﺍﺣﺪﺓ ﻳﻬﻮﺩﻳﺔ ﺍﻣﺮﻳﻜﻴﺔ، ﺑﻠﺪﻧﺎ ﻭﻳﻬﻮﺩ ﻣﻦ ﺑﻴﺖ ﻫﻜﻴﺮﻡ ﻓﻲ ﺑﻴﺖ ﺍﺷﺘﺮﺗﻪ ﻣﻦ ﺍﻟﺪﻭﻟﺔ، ﻭﻛﺎﻥ ﺑﻴﺘﻨﺎ ﻣﺒﻨﻲ ﻣﻦ ﻫﻜﻴﺮﻡ. ﺑﻌﺪ ﺍﻻﺷﺘﺒﺎﻙ ﺃﺟﺎ ﺍﻟﻌﺴﻜﺮ ﺍﻻﻧﺠﻠﻴﺰ ﺣﺠﺮ ﻭﻻ ﻗﺮﻣﻴﺪ ﻓﻴﻪ، ﻓﻘﻂ ﺍﻟﻤﺴﻴﺤﻴﻴﻦ ﻭﻟﺤﻘﻮﺍ ﺷﺒﺎﺏ ﻋﻴﻦ ﻛﺎﺭﻡ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺴﺎﻋﺪﺓ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ﺑﻴﻮﺕ ﻣﻦ ﻗﺮﻣﻴﺪ ﻭﻫﺬﺍ ﻳﻌﻄﻲ ﻣﻦ ﺍﻟﻴﻬﻮﺩ، ﻭﻗﺘﻠﻮﻩ ﻋﻨﺪ ﻋﺒﻦ ﺭﻭﺍﺱ. ﻫﺬﺍ ﺟﻤﺎﻻ ﻟﻠﺒﻠﺪ. ﻗﺒﻞ ﺍﻟﺒﻴﺖ ﺍﻟﺠﺪﻳﺪ ﻫﺬﺍ ﺍﻟﻠﻲ ﻛﺎﻥ ﺃﻭﻝ ﺷﻬﻴﺪ. ﺃﻋﻀﺎﺀ ﻣﻦ ﺍﻟﻬﻴﺌﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻧﺒﻨﻰ ﻓﻲ ﺍﻟﻤﺮﺝ ﻛﻨﺎ ﺳﺎﻛﻨﻴﻦ ﺑﺎﻹﻳﺠﺎﺭ ﻋﻨﺪ ﺍﻟﻌﻠﻴﺎ ﺣﻀﺮﻭﺍ ﺍﻟﺠﻨﺎﺯﺓ. ﻭﺃﻟﻘﻰ ﺃﺑﻮﻱ ﻗﺼﻴﺪﺓ ﻣﺤﺎﻣﻲ ﻣﺴﻴﺤﻲ ﺍﺳﻤﻪ ﺑﻮﻟﺺ ﺍﻟﻜﺮﻣﻲ. ﺭﺛﺎﺀ ﻓﻲ ﺍﻟﺠﻨﺎﺯﺓ. ﻗﺴﻢ ﻣﻦ ﺃﺑﻴﺎﺕ ﺍﻟﻘﺼﻴﺪﺓ ﺑﺸﻜﻞ ﻋﺎﻡ ﺑﻴﻮﺕ ﺍﻟﺒﻠﺪ ﺟﻤﻴﻠﺔ ﻻﻥ ﻣﻨﺤﻮﺗﺔ ﻋﻠﻰ ﻗﺒﺮ ﺍﻟﺸﻬﻴﺪ ﺍﻟﺼﻮﺑﺎﻧﻲ ﻃﻮﺑﻮﻏﺮﺍﻓﻴﺔ ﺍﻟﺒﻠﺪ ﻛﺎﻧﺖ ﻣﻜﻮﻧﺔ ﻣﻦ ﻭﻣﻮﺟﻮﺩﺓ ﺣﺘﻰ ﺍﻟﻴﻮﻡ. ﺻﺎﺭﺕ ﺑﻌﺪ ﻫﺬﻩ ﻣﺴﺎﻛﻦ ﺑﺴﻴﻄﺔ ﺗﺎﺧﺬ ﻃﺎﺑﻊ ﺍﻻﺣﻮﺍﺵ، ﺍﻟﺤﺎﺩﺛﺔ ﺣﻮﺍﺩﺙ ﺃﺧﺮﻯ ﺍﺳﺘﺸﻬﺪ ﻭﺟﺮﺡ ﻓﻴﻬﺎ ﺍﻷﺏ ّﻳﺰﻭﺝ ﺍﺑﻨﻪ ﻓﻲ ﻧﻔﺲ ﺍﻟﺒﻴﺖ، ﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻧﺎﺱ ﻣﻦ ﺍﻟﺒﻠﺪ ﻭﻣﻦ ﺧﺎﺭﺝ ﺍﻟﺒﻠﺪ. ﻓﻲ ﻣﻌﺮﻛﺔ ﺍﻧﺘﻘﻞ ﺍﻟﻨﺎﺱ ﺍﻟﻰ ﺧﺎﺭﺝ ﺍﻟﺒﻠﺪ ﻧﺤﻮ ﺍﻟﺴﻬﻮﻝ ﺍﻟﺨﻀﺮ ﺍﺳﺘﺸﻬﺪ ﻋﻠﻲ ﺭﺣﺎﻝ ﻣﻦ ﺑﻠﺪﻧﺎ. ﻓﻲ ﻭﺍﻟﺠﺒﺎﻝ، ﺃﺩﻯ ﺫﻟﻚ ﺍﻟﻰ ﺗﺤﺴﻴﻦ ﻧﻮﻋﻲ ﻓﻲ ﻫﺬﻱ ﺍﻟﻤﻌﺮﻛﺔ ﺍﻧﺠﺮﺡ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺤﺴﻴﻨﻲ، ﺍﻟﺒﻨﺎﺀ، ﻭﻛﺎﻧﺖ ﺃﺳﺎﺳﺎﺕ ﺍﻟﺒﻨﺎﺀ ﻋﻤﻴﻘﺔ ﻓﻲ ﻭﻋﻠﻲ ﺍﻟﺰﻏﺒﻲ ﻣﻦ ﺍﻟﺒﻠﺪ ﻭﻓﺆﺍﺩ ﻧﺼﺎﺭ ﺍﻟﻠﻲ ﺍﻟﺘﺮﺍﺏ. ﻟﻜﻦ ﻻ ﺗﻮﺟﺪ ﺃﻭﺭﺍﻕ ﺛﺒﻮﺗﻴﺔ ﻣﻌﻨﺎ ﺻﺎﺭ ﻗﺎﺋﺪ ﺍﻟﺤﺰﺏ ﺍﻟﺸﻴﻮﻋﻲ ﻓﻴﻤﺎ ﺑﻌﺪ، ﻛﺎﻥ ﻟﻠﺒﻴﺖ ﺍﻻﻥ ، ﻓﻌﻨﺪﻣﺎ ﺧﺮﺟﻨﺎ ﻣﻦ ﺍﻟﺒﻴﺖ ﺯﻣﻦ ﻗﺎﺋﺪ ﻓﺼﻴﻞ ﻓﻲ ﺍﻟﺜﻮﺭﺓ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﻭﺟﺮﺡ ﺍﻟﻨﻜﺒﺔ ﻟﻢ ﻧﺄﺧﺬ ﺷﻴﺊ ﻣﻌﻨﺎ. ﺃﺫﻛﺮ ﺃﻧﻪ ﻧﻘﻠﻨﺎ ﻓﻲ ﻣﻌﺮﻛﺔ ﺍﻟﺨﻀﺮ. ﻧﻘﻠﻮﻩ ﻟﻠﻌﻼﺝ ﻋﻠﻰ ﺩﻳﺮ ﺍﻷﺛﺎﺙ ﻭﺧﺒﻴﻨﺎﻩ ﻓﻲ ﺍﻟﺪﻳﺮ. ﺍﻟﺤﺒﻴﺲ. ﻫﻮ ﻛﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺻﺮﺓ. ﻭﻛﺎﻥ ﻓﻲ ﻟﻢ ﺗﻜﻦ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﻠﻲ ﻳﻌﻤﻞ ﻓﻴﻬﺎ ﺃﻫﻞ ﺑﻠﺪﻧﺎ ﻣﺪﺭﺱ ﺍﺳﻤﻪ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﻔﺎﻫﻮﻡ ﺍﻟﺒﻠﺪ ﻛﺜﻴﺮﺓ ، ﻭﺍﻟﺪﻱ ﻛﺎﻥ ﺃﺯﻫﺮﻱ ﻭﺍﻟﺸﻴﺦ ﻣﻦ ﺍﻟﻨﺎﺻﺮﺓ ًﺃﻳﻀﺎ ﻭﻛﺎﻥ ﻳﺰﻭﺭﻩ ﻓﻲ ﺩﻳﺮ ﺍﺳﻤﺎﻋﻴﻞ ﺳﻤﺮﻳﻦ ﻛﺎﻥ ﻣﻮﻇﻒ ﻓﻲ ﺍﻻﻭﻗﺎﻑ، ﺍﻟﺤﺒﻴﺲ. ﻭﺳﻘﻂ ﺷﻬﺪﺍﺀ ﺁﺧﺮﻭﻥ ﻣﻦ ﺑﻠﺪﻧﺎ ﻋﻴﺴﻰ ﻣﻨﻮﻥ ﻛﺎﻥ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻻﺯﻫﺮ، ﻭﻛﺎﻥ ﻓﻲ ﻣﻌﺎﺭﻙ ﻋﺪﺓ. ﺑﻤﻌﺮﻛﺔ ﻋﺎﻗﺮ ﻭﺑﻤﻌﺮﻛﺔ ﻓﻲ ﺍﻟﺒﻠﺪ ﺑﻌﺾ ﺍﻻﺳﺎﺗﺬﺓ ﻟﻜﻨﻬﻢ ّﺩﺭﺳﻮﺍ ﺣﻮﺳﺎﻥ ﻭﻗﺴﻢ ﺍﺳﺘﺸﻬﺪ ﻣﻦ ﺭﺻﺎﺹ ﺧﺎﺭﺝ ﺍﻟﺒﻠﺪ ﻣﺜﻞ ﺍﺑﺮﺍﻫﻴﻢ ﻣﺼﻄﻔﻰ، ﻭﻋﺒﺪ ﻗﻨﺎﺻﺔ ﻳﻬﻮﺩ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻟﻠﻘﺪﺱ. ﺍﷲ ﻓﻀﺔ. ﺍﻟﻨﻜﺒﺔ ﺛﻮﺭﺓ 36 ﻛﺎﻥ ﺑﺒﻠﺪﻧﺎ ﻧﺠﺎﺩﺓ ﻭﻓﺘﻮﺓ. ﻓﺮﻳﻖ ﺍﻟﻔﺘﻮﺓ ﻛﺎﻥ ﺃﻧﺎ ﺑﺬﻛﺮ ﺍﻹﺿﺮﺍﺏ، ﺣﺘﻰ ﺍﻟﺒﺎﺻﺎﺕ ﻛﺎﻧﺖ ﻣﻴﺎﻝ ﻟﻠﻤﻔﺘﻲ ﺍﻟﺤﺴﻴﻨﻲ، ﻭﺍﻟﺜﺎﻧﻲ ﻋﻤﻠﻪ ﻣﻤﻨﻮﻋﺔ. ﻛﻨﺖ ﺻﻐﻴﺮ ﻭﻣﺶ ﻋﺎﺭﻑ ﺷﻮ ﻣﺤﺎﻣﻲ ﻣﻦ ﺣﻴﻔﺎ ﺍﺳﻤﻪ ﺍﻟﻬﻮﺍﺭﻱ. ﺃﻏﻠﺐ ﻳﻌﻨﻲ ﺇﺿﺮﺍﺏ. ﻭﻛﻨﺖ ﺃﻋﺮﻑ ﺇﻧﻪ ﻣﻦ ﺑﻠﺪﻧﺎ ﺷﺒﺎﺏ ﺑﻠﺪﻧﺎ ﻛﺎﻧﻮﺍ ﻣﻊ ﺍﻟﻨﺠﺎﺩﺓ ﺑﻘﻴﺎﺩﺓ ﻛﺎﻥ ﻓﻴﻪ ﺛﻮﺍﺭ. ﺍﻹﺿﺮﺍﺏ ﻣﺎ ﺃﺛﺮ ﻋﻠﻰ ﺃﻫﻞ ﺃﺧﻮﻱ. ﻛﻨﺖ ﺃﻧﺎ ﺑﻘﻮﺓ ﺍﻟﺤﺪﻭﺩ ﻓﻲ ﺍﻟﺰﺭﻗﺎ ﺍﻟﺒﻠﺪ ﻷﻧﻬﺎ ﻗﺮﻳﺔ ﻓﻴﻬﺎ ﺍﻛﺘﻔﺎﺀ ﻭﻻ ﺗﻌﺘﻤﺪ ﻭﺑﻌﺪ ﺣﻞ ﺍﻟﻘﻮﺓ ﻣﻊ ﻧﻬﺎﻳﺔ ﺍﻻﻧﺘﺪﺍﺏ ﺭﺟﻌﺖ ﻋﻠﻰ ﺃﺷﻴﺎﺀ ﺃﺳﺎﺳﻴﺔ ﻣﻦ ﺍﻟﺨﺎﺭﺝ. ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﻠﺪ ﻭﺟﻴﺖ ﻣﺸﻲ ﻣﻦ ﺍﻟﻘﺪﺱ ﺑﺎﺗﺠﺎﻩ
¦² §£³±¨°°®´§´®n£²£²±¨ n§££ ´ª¥³ ©£ ´²¬ ´££ §²¥ ±¦¡ p²ª §²¥ ©£¬¨ §£²£¬° n£ª¨¨ ±¡² §£«¢p©´£§²¥´£n£ª¡¨ ¦³¬ ´²¨£´£²p£´¬®ª¦£ªp¬°®ª ©£¥¨ £´¥¦©¥¦ p§£¨£ §´ ¬ ¦ ¦¨¢¦¢¦´¨««§£´£²p§£¬°® ¡¦¨¦£¦¤²£´£²³²¥ £ªp©¨¢± £¦³¡®³¨p ¨¡¦£¦¬¨³n£¦³§££ª£¬ ¦¬ §£¥² §²¥ ©£¬¨ £¦³ ¡®³¨ £²± p²®¥¦£´² ¡¦£´±¬´£¥£´²ª³³¡ ²¨ §£¥¦ § ©¦ §´ £´¦³ p²¨¡ n²®¥ ©££¬ £ §£³´¨ ±¦¡ ©¨ n§£¥¦§©¦£´¬£¦p²®¥´ ¬³ £ §£¦£ §£³ª ¡£¨ §£³´ ² ¦ p£´¦®´ £ª p§¡¦ ´£¦ ¡¦¨¦¦ ²«ª²±£¤¥²¡p²®¥¦¯¡¨²¥ p´²¬£¦³£°¡ª³£²¡²®¥¦² ¡£ª ¡ n§²¥ ©£¬¨ ³¦³ ²ª p±¬¦ ²±£¬n²®¥¨§£³ª³®£ª©¨ ¨¥¦¥ pur©£p£¢i¡¦¨¡¨£¦³¡§¨ ¡®¨§£ª¥³§£²®¥¦§£¥¦n§£¦£§£³ª ´££²®¥£³´¦°´££³´³¨¡´² p¦i´£¦§¡¦´£¦¥¦§²p´²±¨ ¦¦ £ p¬² £ ³¨£¡ pª£±´ ¦ ¦n£°©²´£¦§£²¨£iª¦ ²¤¥²¡¨±¨´§££p´£ª¨²«¡¨ ¦©²£´£²¦sxpwps{vz£´² ¡³¥ ² n¦¨¨ ² ¨±¨´ ²®¥ £³ª n±¬¦ ©® §£±¬ ª ª££ p´£° ´£ª¥´ £´£² «²¦¬£´£²°¨¨²¨§p´´¦«² £§£¨¡¦²®«¨²±¦¥£²¡p²´¦¨ §£¨¡¦ §£³ª p³¦ £ ¦¥ p´´¦ ²®¥´ ¬¦¦£¡´§£³ªp´¡®¤¦ §£¥¨£¡¦¨´¦¬´©£³ª±«¨¦¬£ ´²¦ §¦³ ´¡®³¨ ´ ¬£²¦ £¥ ´«¦¢£¦¡§p§££´¦¦¥£¦ £³§£² ¡£¦ n§££¡©££¬§³ ²®¥¦ «ª¥ª §££ p§£´¡®³¨¦ ²¢°¦ p¥²®±´¦§£²³ª ³¡ §£³ª pª´£«ª £²¡§££¬³¥ ±² p²±§£² ¡§¦¥£¥´£ª¨ ´£££«ª³ ´£ ©£¥¨ ®±´ §££ xps{vz ³¡ ²£¬¦¬«ª£¦³´£¡¨£¦³¡®³¨ ²± ±¬ ¦ ²¨ ¸¦£ ´££²±¶ ¦£¨ ¨ £´² p§£¦ £´®²¢° £ª p¸©²£¶ ¢¦ « ¦ £¦³ ²±£´®´´³£ªp©£«£²£¦ ¡®³¨£²±§¬¨°¨£¦³§£§¬ °²¨¡¨¨¡¨£¦³§£¡p¦£¨ ¨´£ £ª²£°¦£´«££´©²£p²®¥¨§£®«ª ² ¡³³±£²±¦´°¦£¦²³®¦¦ £´²°¬ª§³p´£¥¦£´¬«ª s{wu ps{wr´ª³ §p£´¨¥«¦£¥£´£³¬p´£¦¬²¨³¦ ´ª³ p©²£¦ £´³² ´£¢£¦® ´¦£¬® ¦¦ ´£¦£´¥¦£ªn±¬¦²§¡¦£¦¥¦ ¬³ p§£ª³ ª¨³¦ ©²£ £´¢®³ª s{wz ©³¬¦ ¡ª¦ ª³£ p® ´££ p¦£¨ ¨ ³£´²°¬ª¦¥¨£´²²¡´³³£²¡¡ ²¨ªi¡¦ª£¦²¬p©ª¨¦£¦i¡´££¦ p£´²²¡³ pxy´¨¡¦¨¬ttpxps{xx £²£´¦±ª¬¨³²°±©¨ £²¡p£ª«¦ ££ ³¨¡³ ²²´ p²¨ª i¡¦ ©£¥¦ ¦£«» ¤¥²¡p´²£¦¬²£n² ¡´³ ª¥³§£´¦¥n§²¥©£¬§£´«²ª¦ £®¦£¡ª£ª££pª¦³©£¥¦§²£ ´ ²£³¦ ¢¦¡¨ ¨´ £ª p§£¦²³£ ª¬®ª¦ª¡ªp£²£±£«®´±£²¡p£²£ §££ª£´p£´²££´®£²®¥£ p§£´ ©£¥¦£´¨±´p¦²¦¬¨ª¬£¦ ﺍﻟﺒﻠﺪ. ﻛﺎﻥ ﺫﻟﻚ ﻓﻲ ﺷﻬﺮ -5 1948. ﻛﺎﻧﺖ ﺍﻟﻄﺮﻳﻖ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻌﻴﻦ ﻛﺎﺭﻡ ﺗﻤﺮ ﻣﻦ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ، ﻣﻦ ﻣﺤﻨﻴﻪ ﻳﻬﻮﺩﺍ ﻭﺑﻴﺖ ﻫﻜﻴﺮﻡ ﻭﺑﻴﺖ ﻭﺟﺎﻥ، ﻭﺍﻟﺒﺎﺻﺎﺕ ﻛﺎﻧﺖ ﻣﻮﻗﻔﺔ ﻓﻲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ. ﻓﺄﻧﺎ ﻣﺸﻴﺖ ﻣﻦ ﺟﻬﺔ ﺍﻟﻘﻄﻤﻮﻥ. ﺃﺫﻛﺮ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻋﻨﺪ ﺍﻟﻤﺎﻟﺤﺔ ﺷﻔﺖ ﻧﺎﺱ ﻗﺮﺍﻳﺒﻲ ﻣﻦ ﺍﻟﺒﻠﺪ ﺭﺍﻛﺒﻴﻦ ﻋﻠﻰ ﺣﻤﺎﺭ ﻭﺭﺍﻳﺤﻴﻦ. ﺳﺄﻟﺘﻬﻢ ﻭﻳﻦ ﺭﺍﻳﺤﻴﻦ؟ ﻗﺎﻟﻮﺍ ﺭﺣﻠﻨﺎ. ﻣﺎ ﻋﺮﻓﺖ ﻭﻳﻦ ﺭﺍﺣﻠﻴﻦ ﻟﻠﻤﺎﻟﺤﺔ ﺃﻭ ﻟﺒﻴﺖ ﻟﺤﻢ، ﻣﺎ ﺑﻌﺮﻑ. ﺃﻧﺎ ﺍﺳﺘﻐﺮﺑﺖ. ﺃﻧﺎ ﺭﺍﺟﻊ ﺑﻌﺪ ﺳﻨﺔ ﻭﻧﺺ ﻏﻴﺎﺏ. ﻛﻞ ﻓﺘﺮﺓ ﻛﺎﻧﺖ ﺗﻄﻠﻊ ﻧﺎﺱ ﻣﻦ ﺍﻟﺒﻠﺪ ﻭﺧﺎﺻﺔ ﺍﻟﻨﺴﻮﺍﻥ ﻭﺍﻷﻃﻔﺎﻝ ﻟﻠﺒﻼﺩ ﺍﻟﻤﺠﺎﻭﺭﺓ ًﺧﻮﻓﺎ ﻣﻦ ﺍﻟﻤﻌﺎﺭﻙ، ﺑﺎﻟﺬﺍﺕ ﻟﺒﻴﺖ ﻟﺤﻢ ﻭﺑﻴﺖ ﺟﺎﻻ. ﺍﻟﻨﺠﺎﺩﺓ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻤﻔﺮﻭﺽ ﺗﻜﻮﻥ ﻣﻨﻈﻤﺔ ﻋﺴﻜﺮﻳﺔ، ﻭﻟﻜﻦ ﻟﻤﺎ ﺭﺟﻌﺖ ﺑـ 1948-5-16 ﻣﺎ ﻭﺟﺪﺕ ﺗﻨﻈﻴﻢ ﻭﺗﺨﻄﻴﻂ ﻋﺴﻜﺮﻱ. ﻛﻨﺎ ﻧﻔﺰﻉ ﺑﺸﻜﻞ ﻋﺸﻮﺍﺋﻲ، ﻭﺑﻌﺪ ﻛﻞ ﻣﻌﺮﻛﺔ ﻛﺎﻥ ﻋﺪﺩ ﺍﻟﻨﺎﺱ ﻳﺘﻨﺎﻗﺺ، ﻛﺎﻧﻮﺍ ﻳﺨﺮﺟﻮﺍ ﻣﻦ ﺍﻟﺒﻠﺪ ﺣﺘﻰ ﻳﻄﻠﻌﻮﺍ ّﻳﻄﻤﻨﻮﺍ ﺃﻫﺎﻟﻴﻬﻢ ﺇﻧﻬﻢ ﺃﺣﻴﺎﺀ ﻭﻳﻈﻠﻮﺍ ﻫﻨﺎﻙ ﺃﻭ ﻳﻘﻌﺪﻭﺍ ﻓﺘﺮﺓ ﻃﻮﻳﻠﺔ. ﺑﺸﻬﺮ -6 1948 ﻫﺠﻤﻮﺍ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺟﻬﺔ ﺑﻴﺖ ﻣﺰﻣﻴﻞ ﻭﻣﻨﻄﻘﺔ ﺟﺒﻞ ﺍﻟﻌﻘﻮﺩ ﺍﻟﻘﺮﻳﺐ ﻣﻦ ﺩﻳﺮ ﻳﺎﺳﻴﻦ. ﺃﻧﺎ ﺍﺷﺘﺮﻛﺖ ﻓﻲ ﻫﺬﻱ ﺍﻟﻤﻌﺮﻛﺔ ﻋﻨﺪ ﺑﻴﺖ ﻣﺰﻣﻴﻞ. ﺃﺧﻮﻱ ﻣﺤﻤﻮﺩ ﻭﺃﺧﻮﻱ ﻣﺤﻤﺪ ﺃﺭﺍﺩﻭﺍ ﻳﺮﺟﻌﻮﻧﻲ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﺑﺤﺠﺔ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﺪﺍﺭ، ﺗﻈﺎﻫﺮﺕ ﺑﺎﻟﻤﻮﺍﻓﻘﺔ، ﻫﻢ ﺭﺍﺣﻮﺍ ﻳﻘﺎﺗﻠﻮﺍ ﺑﺎﺗﺠﺎﻩ ﺟﺒﻞ ﺍﻟﻌﻘﻮﺩ ﻭﺃﻧﺎ ﺭﺣﺖ ﺑﺎﺗﺠﺎﻩ ﺑﻴﺖ ﻣﺰﻣﻴﻞ. ﺻﺎﺭ ﺍﺳﺘﺮﺍﺣﺔ ﺑﺈﻃﻼﻕ ﺍﻟﻨﺎﺭ. ﻗﻌﺪﻧﺎ ﻧﺴﺘﺮﻳﺢ ﻭﻧﺪﺧﻦ ﺟﻨﺐ ﺩﺍﺭ ﺧﻠﻴﻞ ﻣﻨﻮﻥ. ﻣﺮ ﻋّﻨﺎ ﺍﻟﺤﺎﺝ ﻧﻤﺮ ﺍﻟﺼﻮﺑﺎﻧﻲ، ﺑﻌﺪ ﺷﻮﻱ ﺳﻤﻌﻨﺎ ﺇﻃﻼﻕ ﻧﺎﺭ ﻋﻠﻰ ﺍﻟﺤﺎﺝ ﻧﻤﺮ، ﺗﺒﻴﻦ ﺇﻧﻪ ﻣﺴﻠﺢ ﻳﻬﻮﺩﻱ ﻛﺎﻥ ﻣﺘﺨﺒﻲ ﻓﻲ ﺍﻟﻤﻨﻄﻘﺔ ﻭﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺭ ﻭﻗﺘﻠﻪ ﻭﺑﻌﺪﻫﺎ ﺃﻃﻠﻖ ﻋﻠﻴﻨﺎ ﺍﻟﻨﺎﺭ ﻭﺻﺎﺭ ﺗﺒﺎﺩﻝ ﺇﻃﻼﻕ ﻧﺎﺭ ﻣﻌﻪ ﻭﺗﻮﻗﻒ ﺍﻻﺷﺘﺒﺎﻙ ﺩﻭﻥ ﺃﻥ ﻧﺼﺎﺏ ﻭﻻ ﺃﻋﺮﻑ ﺷﻮ ﺻﺎﺭ ﻣﺼﻴﺮﻩ.
´£¦ ¦¥£ p£¢«£²±¦® £® ¦ £ p©¨ ¦²®¥´²£³¦£« £®³ ´¨±¨¦³¦®§££§£ª¨£¥n´«²¦ £ªp§²§´°®£³n®£¡£¦§£¨ ©£p ¬¦§£¦³²£¨£´¬«ªn©£¢«¦®£´²±£ ¸§££¶§p§£²¬§£²®¥¦§££²³¢¬¨¥ ² p§££²¬ §£ª¨¨« ´ ±¡¨¦ ¡¨°£²¬²®¥©¥£³²³£¡£ ¡£¥¦ ´°² ´£ª£° £¦£ p²° p§¬¦¦³¢ª¯²¦¬££³ ´ª³ s{{z ´ª³ £¦³ ²®¥ £´²±£ £ª ²¡ p£´¡® p²®¥¦ ´¥¦¦ £´£°² ¦ ps{{{ ¦¥´«³³±¬´£¦¬£°n£¡¨¡¨n£¦³ £²¥£ª³£´¡±¦p¥²ª¬«ªp±¡²¨²®¥¦¬ ¢¨£´²£³£²¡³§±¨¦ª¬p§£¦ ° ² p´´¦ «² p´ £´£ £¨ p«§£¦¡´£°¨ª§³p²®¥¦³£¨² ¦p² ª¨¦p²®¥ ¥²¨¦¤¦£¢¨§³¨ £´®±´ªn¨¦¬£´¦®ªp£¦²±¨£´¬£ £´¡®³ ¨ p¡²°¦ £´¦¡´ ´£°¥´ p²®¥²¨¦¨¨¬¨±£ ¡¦³p²±ª¨¨ ² ª¨¦¬£´¬p²®¥¦£´«ª¥ª£´¬²ª³£²¡ pª¦³ ´£ £¦ ¸©£° ´£¡¶ ©£« ´²£ ª p´£¬³´£¦§££§£³´ ²¥ ±²£ªn²²¥ ¦p´£¦£«¨£´¥¦ ¬££ª´®°²¨§£¨²´²±´´£´£²³ p°£²¦¦´£££ªª¨ ³ ´¥ª´¨¯¡¦¦¦´££££ª³§¬® ´£´©¦²©´¡±³³±£p£¦³ £¥³ £´¡® p©´££´¬«ª p§²¥ ©£¬ ´ p£´£¥¦§¬®p£¦³´¥ª¦¨£´¤££ ¦¥³£¦¨ª²®¥¤¦£ªn²£«©¦£´£³¬ §£¦³¯¬¦¥¡²¦¥n©¦¡¦¥n²®¥´£ ´² ¢²¡ p²®¥ ´ ´ ¬ ¨¦ £´ £ª£¢«¦®§¬¦³¨³¢²¡³£²¨n£´ ´ª ¬¨¦p£¦¬£²¡£ª¦£¥p¦¥ ﺗﻘﺪﻣﺖ ﺑﺎﺗﺠﺎﻩ ﻣﺼﺪﺭ ﺍﻟﻨﺎﺭ، ﻭﻓﺠﺄﺓ ﺍﻧﻔﺠﺮﺕ ﺍﻟﻌﻮﺩﺓ ﺃﻟﻐﺎﻡ ﻓﻲ ﺍﻟﻤﻨﻄﻘﺔ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻨﻲ ﻭﺍﺳﺘﺸﻬﺪ ﻟﻢ ﻳﻬﺪﻡ ﻣﻦ ﻋﻴﻦ ﻛﺎﺭﻡ ﺑﻴﻮﺕ ﻭﺳﹹﻜﻨﺖ ﻓﻴﻬﺎ ﺷﺒﺎﺏ ﻣﻦ ﻋﻴﻦ ﻛﺎﺭﻡ، ﻭﺍﻧﺠﺮﺡ ﻋﺪﺩ ﺁﺧﺮ. ﻛﻠﻬﺎ. ﺃﻧﺎ ﻣﺤﺘﺎﺭ ﻣﻦ ﻗﺮﺍﺭ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻴﻬﺎ. ﻛﺎﻥ ﺃﻧﺎ ﻣﺎ ﺻﺎﺑﺘﻨﻲ ﺍﻷﻟﻐﺎﻡ. ﻭﺷﻔﺖ ﻣﻨﺎﻇﺮ ﺷﻨﻴﻌﺔ ﺑﻠﺪ ﺟﻤﻴﻞ ﻭﺑﻠﺪ ﺳﻴﺎﺣﻲ. ﻛﺎﻧﺖ ﻣﺒﻨﻴﺔ ﻣﻦ ﻟﻠﺠﺮﺣﻰ ﻭﺷﺎﻫﺪﺕ ﺷﺨﺺ ﻳﻤﻮﺕ ﺷﻮﻱ ﺣﺠﺮ. ﻛﺎﻥ ﺍﻟﻬﺎ ﻃﺎﺑﻊ ﻓﻮﻟﻜﻠﻮﺭﻱ. ﻗﺪ ﻳﻜﻮﻥ ﺷﻮﻱ ﺃﻣﺎﻣﻲ، ﻋﻠﻲ ﺍﻟﺤﻤﺰﺓ. ﺃﻫﻠﻲ ﻓﻜﺮﻭﺍ ﺇﻧﻲ ﻫﺬﺍ ﺍﻟﻄﺎﺑﻊ – ﻷﻧﻪ ﺍﻟﻔﻨﺎﻧﻴﻦ ﺍﻟﻴﻬﻮﺩ ﻫﺠﻤﻮﺍ ﺍﺳﺘﺸﻬﺪﺕ ﻷﻧﻲ ﺗﺄﺧﺮﺕ ﺑﺎﻟﺮﺟﻮﻉ ﻟﻠﺒﻠﺪ. ﻓﻲ ﻋﻠﻰ ﺃﻣﺎﻛﻦ ﺷﺒﻴﻬﺔ ﻗﺮﺏ ﺣﻴﻔﺎ ﻭﺭﻣﻤﻮﻫﺎ ﻫﺬﻱ ﺍﻟﻔﺘﺮﺓ ﻗﺴﻢ ﻣﻦ ﺍﻟﺴﻜﺎﻥ ﻛﺎﻧﻮﺍ ﻻ ﺯﺍﻟﻮﺍ ﻭﺳﻜﻨﻮﺍ ﻓﻴﻬﺎ – ﻫﻮ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﻟﺒﻘﺎﺀﻫﺎ. ﺃﻧﺎ ﺑﺎﻟﺒﻠﺪ. ﻭﻟﻜﻦ ﺃﻏﻠﺐ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﻭﺧﺎﺻﺔ ﺍﻟﻨﺴﻮﺍﻥ ﺯﺭﺕ ﻓﻠﺴﻄﻴﻦ ﻭﺃﺟﻴﺖ ﻣﻦ ﺍﻟﻘﺪﺱ ﺇﻟﻰ ﻏﺰﺓ. ﻭﺍﻷﻃﻔﺎﻝ ﻛﺎﻧﻮﺍ ﺧﺎﺭﺝ ﺍﻟﺒﻠﺪ. ﻓﻴﻤﺎ ﺑﻌﺪ ﺻﺎﺭﺕ ﻻ ﺗﻮﺟﺪ ﺁﺛﺎﺭ ًﺗﻘﺮﻳﺒﺎ ﻟﻠﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ. ﻫﻢ ﻛﺎﻧﻮﺍ ﻣﻌﺮﻛﺔ ﺛﺎﻧﻴﺔ ﻓﻲ ﺟﺒﻞ ﺍﻟﻌﻘﻮﺩ ﺍﺳﺘﺸﻬﺪ ﻓﻴﻬﺎ ﺣﺮﻳﺼﻴﻦ ﺟﺪﺍ ﻋﻠﻰ ﺇﻣﺤﺎﺀ ﻛﻞ ﺍﻵﺛﺎﺭ ﺍﻟﻌﺮﺑﻴﺔ. ﺛﻼﺛﺔ ﻣﻦ ﻋﻴﻦ ﻛﺎﺭﻡ ﺃﺣﺪﻫﻢ ﺃﺧﻮﻱ ﻣﺤﻤﺪ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺣﻴﺪ ﺍﻟﻠﻲ ﻛﺎﻥ ﻳﺪﻝ ﺃﻧﻪ ﻛﺎﻥ ﻫﻮﻥ ﺍﻟﺨﻄﻴﺐ. ﻛﺎﻥ ﻋﻤﺮﻩ ﺣﻮﺍﻟﻲ 30 ﺳﻨﺔ. ﺑﻠﺪ ﻋﺮﺑﻴﺔ ﻫﻮ ﺷﺠﺮ ﺍﻟﺼﺒﺮ. ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺃﻏﻠﺐ ﺍﻟﺮﺻﺎﺹ ﺍﻟﻠﻲ ﻛﺎﻥ ﻣﻊ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﻛﺎﻥ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﻛﺎﻧﺖ ﺗﺮﻳﺪ ﺃﻥ ﺗﺒﺮﻫﻦ ﺃﻧﻬﺎ ﺃﺟﺖ ﻏﻴﺮ ﺻﺎﻟﺢ، ﻭﺍﻟﺘﺴﻠﻴﺢ ﻛﺎﻥ ﺭﺩﻱﺀ. ﻛﻞ ﻫﺎﺫ ﻋﻠﻰ ﺃﺭﺽ ﻣﻬﺠﻮﺭﺓ ﻭﺑﻼ ﺷﻌﺐ. ﺑﺴﺒﺐ ﺍﻧﻌﺪﺍﻡ ﻗﻴﺎﺩﺓ. ﺍﻟﻴﻬﻮﺩ ﺗﻤﺮﻛﺰﻭﺍ ﺑﻌﺪ ﺃﻧﺎ ﺯﺭﺕ ﺑﻠﺪﻱ ﺳﻨﺔ 1998 ﺃﻭ 1999. ﻣﺎ ﻓﺘﺮﺓ ﻓﻲ ﺟﺒﻞ ﺍﻟﻌﻘﻮﺩ ﻭﺃﻫﻞ ﺍﻟﺒﻠﺪ ﺗﻤﺮﻛﺰﻭﺍ ﻛﻨﺖ ﺑﺪﻱ ﺃﺭﻭﺡ ﻋﺎﻟﺒﻠﺪ. ﻛﻨﺖ ﺧﺎﻳﻒ. ﺍﻗﺘﺮﺡ ﻓﻲ ﺟﺒﻞ ﻣﻘﺎﺑﻞ ﺍﻟﻠﻲ ﻫﻮ ﺟﺒﻞ ﺭﺍﺱ ﺍﻟﺘﻮﺕ. ﻋﻠﻲ ﺻﺪﻳﻘﻲ ﺍﻷﺳﺘﺎﺫ ﻣﺤﻤﺪ ﺣﺒﻴﺔ ﺑﻌﺪ ﺣﺘﻰ ﺍﻟﻤﺪﻓﻌﻴﺔ ﺍﻟﻤﺼﺮﻳﺔ ﺃﺟﺖ ﻟﺮﺍﺱ ﺍﻟﺘﻮﺕ ﺇﻟﺤﺎﺡ ﺃﻥ ﺃﻃﻞ ﻋﻠﻰ ﺍﻟﺒﻠﺪ ﻣﻦ ﺑﻌﻴﺪ. ﺳﺎﻓﺮﻧﺎ ﻭﻛﺎﻥ ﻛﻞ ﺷﻲﺀ ﺑﺪﻭﻥ ﻓﺎﺋﺪﺓ. ﻭﺻﻠﺖ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺴﻴﺎﺭﺓ ﺑﻌﺪ ﻣﺎ ﺃﺧﺬﺕ ﺣﺒﺘﻴﻦ ﻓﺎﻟﻴﻮﻡ. ﻭﺍﻟﻤﻘﺎﺗﻠﻴﻦ ﻟﻨﺘﻴﺠﺔ ﺇﻧﻪ ﻻ ﻓﺎﺋﺪﺓ ﻣﻦ ﺍﻟﻘﺘﺎﻝ ﻭﺻﻠﺖ ﻣﻨﻄﻘﺔ ﻣﺎ ﻛﻨﺘﺶ ﻋﺎﺭﻓﻬﺎ. ﻧﺰﻟﺖ ﻣﻦ ﻭﺃﻧﻬﻢ ﻟﻦ ﻳﺼﺪﻭﺍ ﺍﻟﻴﻬﻮﺩ، ﻭﻗﺮﺭﻭﺍ ﺍﻻﻧﺴﺤﺎﺏ ﺍﻟﺴﻴﺎﺭﺓ ﻭﺇﺫ ﺑﻲ ﺃﻃﻞ ﻋﻠﻰ ﺍﻟﺒﻠﺪ ﻣﻦ ﻣﻨﻄﻘﺔ ﻭﺍﻻﻧﻀﻤﺎﻡ ﺇﻟﻰ ﺃﻫﺎﻟﻴﻬﻢ. ﺍﻟﻴﻬﻮﺩ ﺩﺧﻠﻮﺍ ﺍﻟﺒﻠﺪ ﻋﺮﻓﺘﻬﺎ ﻣﺒﺎﺷﺮﺓ، ﺍﺳﻤﻬﺎ ﺭﺍﺱ ﺍﻟﺘﻮﺗﺔ، ﺟﺒﻞ ﻓﻘﻂ ﺑﻌﺪ ﺣﻮﺍﻟﻲ ﺃﺳﺒﻮﻋﻴﻦ ﻣﻦ ﺍﻧﺴﺤﺎﺑﻨﺎ. ﺟﻨﻮﺑﻲ ﺍﻟﺒﻠﺪ، ﺍﻟﻤﻘﺎﻡ ﻋﻠﻴﻬﺎ ﻣﺴﺘﺸﻔﻰ ﻛﺎﻥ ﺍﻋﺘﻘﺎﺩ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﻟﺨﺮﻭﺝ ﻣﺆﻗﺖ ﻫﺪﺍﺳﺎ، ﻣﻦ ﻫﻨﺎﻙ ﺃﺟﺖ ﻋﻴﻨﻲ ﻋﻠﻰ ﻧﺺ ﻭﺍﻥ ﺍﻟﻨﺎﺱ ﺭﺍﺡ ﺗﺮﺟﻊ ًﻗﺮﻳﺒﺎ. ﻋﺎﺋﻠﺘﻲ، ﺃﻣﻲ ﺍﻟﺒﻠﺪ، ﻋﻠﻰ ﺍﻟﺪﻳﺮ. ﻣﺎ ﺑﻌﺮﻑ ﺷﻮ ﺻﺎﺑﻨﻲ. ﻭﺃﺧﻮﺍﺗﻲ، ﻃﻠﻌﻮﺍ ﻋﻠﻰ ﺍﻟﺴﻠﻂ، ﻭﺃﻧﺎ ﺑﻌﺪﻳﻦ ﻫﺒﻄﺖ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺻﺎﺑﻨﻲ ﻧﻮﻉ ﻣﻦ ﺍﻧﻀﻤﻴﺖ ﺇﻟﻬﻢ. ﺇﺣﻨﺎ ﺭﺣﻠﻨﺎ ﻣﻊ ﺃﺧﻮﺍﻟﻲ ﻭﺃﻗﺎﺭﺏ ﺍﻟﺘﺸﻨﺞ ﻭﺻﺮﺕ ﺃﺻﺮﺥ. ﺍﻟﻠﻲ ﻛﻨﺖ ﺧﺎﻳﻒ ﺇﻟﻨﺎ ﻣﻦ ﺍﻟﺒﻠﺪ. ﻫﻨﺎﻙ ﺍﻟﺘﺤﻘﺖ ﺑﺎﻟﺠﻴﺶ ﺍﻷﺭﺩﻧﻲ ﻣﻨﻪ ﺻﺎﺭ، ﺇﻧﻲ ﻣﺎ ﺃﺳﺘﻄﻌﺶ ﺗﺤﻤﻞ ﻣﻨﻈﺮ ﻋﺎﻡ 1950. ﻋﺎﻡ 1953 ﺳﺎﻓﺮﺕ ﺇﻟﻰ ﺍﻟﻜﻮﻳﺖ. ﺍﻟﺒﻠﺪ. ﺑﻌﺪ ﻣﺎ ﻫﺪﺃﺕ ﺩﺧﻠﺖ ﺍﻟﺒﻠﺪ، ﻭﺻﻠﺖ ﺍﻋﺘﻘﻠﺖ ﻫﻨﺎﻙ ﻭﺭﺣﻠﺖ ﺇﻟﻰ ﺍﻷﺭﺩﻥ ﺑﺴﺒﺐ ﻋﻨﺪ ﺭﺍﻫﺒﺎﺕ ﺻﻬﻴﻮﻥ ﺟﻨﺐ ﺩﺍﺭﻧﺎ. ﺳﻜﺎﻧﻬﺎ ﻧﺸﺎﻁ ﺳﻴﺎﺳﻲ ﻭﺳﺠﻨﺖ ﻋﺎﻡ 1958 ﻟﻤﺪﺓ ﺍﻟﻴﻬﻮﺩ ﻣﺎ ﻛﺎﻧﻮﺵ ﺳﺎﻋﺘﻬﺎ ﺑﺎﻟﺪﺍﺭ. ﻟﻔﻴﺖ ﺛﻤﺎﻧﻲ ﺳﻨﻮﺍﺕ. ﻭﺑﻌﺪ ﺳﻨﺔ ﻣﻦ ﺫﻟﻚ ﺍﻋﺘﻘﻠﺖ ﺣﻮﺍﻟﻴﻬﺎ ﻭﻟﻜﻨﻲ ﻻ ﺃﺫﻛﺮ ﺷﻲﺀ، ﻓﻘﻂ ﺃﺫﻛﺮ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ﻭﺳﺠﻨﺖ ﻳﻮﻡ 22 – 6 – 1966 ﺣﺘﻰ ﺇﻧﻪ ﺳﻄﺢ ﺍﻟﺒﻴﺮ ﻣﺒﻠﹽﻂ ﺟﺪﻳﺪ ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺣﺮﺏ 1967 ﻭﺣﻴﻨﻬﺎ ﺃﻓﺮﺟﻮﺍ ﻋﻨﺎ. ﺯ ّﻣﺎﻧﺎ ﻣﺒﻠﻂ. ﺍﻟﻤﺮﺓ ﺍﻟﻠﻲ ﺑﻌﺪﻫﺎ ﻛﺎﻧﺖ ﺗﺤﺖ ﺇﻟﺤﺎﺡ
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ﻗﺒﻴﻠﺔ ﺑﻨﻲ ﺣﺴﻦ <&- &5. ,46
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§¬©£²²¥ ¨¬²£kp©²£§²¥©£¬£¢£¦®¬¦° j ´²¡£¢i¡¦±¡« ﺑﻴﺮﻕ ﺑﻨﻲ ﺣﺴﻦ ﻭﻋﻴﻦ ﻛﺎﺭﻡ ﺍﻟﺬﻱ ﺭﻓﻌﻪ ﻭﻓﺪ ﻋﻴﻦ ﻛﺎﺭﻡ ﻓﻲ ﺍﺣﺘﻔﺎﻻﺕ ﺍﻟﻨﺒﻲ ﻣﻮﺳﻰ ﺍﻟﺴﻨﻮﻳﺔ. (ﺍﻟﻘﺼﺔ ﻣﺬﻛﻮﺭﺓ ﻓﻲ ﻣﻘﺎﺑﻠﺔ ﺍﺳﺤﺎﻕ ﺍﻟﺨﻄﻴﺐ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﻴﺐ) ﺟﺎﺀﺕ ﺭﻭﺭﻱ ﺃﻟﻔﺎﻳﺲ ﺇﻟﻰ ﺇﺳﺮﺍﺋﻴﻞ ﻋﺎﻡ 1952 ﻭﻗﺎﻣﺖ ﻫﻨﺎ ﺃﺳﻜﻦ، ﺑﺰﻳﺎﺭﺓ ﻋﻴﻦ ﻛﺎﺭﻡ. ﻋﺸﻘﺖ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺠﻤﻴﻞ ﻭﻗﺮﺭﺕ ﺃﻥ ﺗﺴﻜﻦ ﻓﻴﻪ. ﻓﻬﻲ ﺗﺴﻜﻦ ﻓﻲ ﺍﻟﻘﺮﻳﺔ ﻣﻨﺬ 19588 ﻭﻓﻴﻬﺎ ﺭّﺑﺖ ﻫﻢ ﺳﻜﻨﻮﺍ ﻫﻨﺎ ﺑﻨﺎﺗﻬﺎ ﺍﻟﺜﻼﺙ. ﻟﻘﺪ ﻛﺎﻥ ﻋﻤﺮﻫﺎ 19 ًﻋﺎﻣﺎ ﻭﺗﻘﻮﻝ ﺍﻟﻴﻮﻡ ﺃﻧﻬﺎ ﻟﻢ ﺗﻌﺮﻑ ًﺷﻴﺌﺎ. ”ﻻ ﺃﺩﺭﻱ ﻣﺎﺫﺍ ﻛﻨﺖ ﺳﺄﻋﻤﻞ ﺍﻟﻴﻮﻡ، ﻟﻜﻦ ﻫﺬﺍ ﻣﻔﻬﻮﻡ ﺍﻟﺤﺮﺝ ﻭﺍﻟﺘﻨﺎﻗﻀﺎﺕ ﻓﻲﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺴﻜﻦ ﻓﻲﻲ ﺑﻴﺖ ﻲﻋﺮﺑﻲ، ﻫﻲ ﺃﻣﺮ ﻗﺎﺋﻢ“. ﺗﻌﺮﻑ ﺭﻭﺭﻱ ﺃﻓﺮﺍﺩﺍً ﻣﻦ ﺍﻟﻌﺎﺋﻠﺔ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺿﻤﻨًﺎ ﺍﻟﺘﻲ ﻣﻠﻜﺖ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺣﺘﻰ ﻧﻜﺒﺔ ﻋﺎﻡ 1948 ﻷﻧﻬﻢ ﺟﺎﺅﻭﺍ ﻟﻠﺰﻳﺎﺭﺓ ﻣﺒﺎﺷﺮﺓ ﺑﻌﺪ ﺍﻟﺤﺮﺏ ﻓﻲ 1967. ﺑﻌﺪ ﺳﻨﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﺰﻳﺎﺭﺓ ﺟﺎﺅﻭﺍ ﻣﺮﺓ ﺃﺧﺮﻯ، ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻤﺮﺓ ﺑﺮﻓﻘﺔ ﻗﺮﻳﺒﺔ ً ﺇﺳﺮﺍﺋﻴﻠﻴﺔ، ﺳﺎﻛﻨﺔ ﻓﻲ ﻟﻬﻢ ﻛﺎﻧﺖ ﺻﺎﺭﻣﺔ ﺟﺪﺍ ﺇﺫ ﻃﺎﻟﺒﺖ ﺃﻥ ُﻳﺮﺟﻊ ﺍﻟﺒﻴﺖ ﺇﻟﻰ ﺃﺻﺤﺎﺑﻪ ﺍﻷﺻﻠﻴﻴﻦ. ﻛﺎﻥ ﺍﻟﺠﻮ ﻣﺘﻮﺗﺮﺍً ”ﻭﻟﻜﻦ ﺍﻟﻠﻘﺎﺀ ﻟﻢ ﻋﻴﻦ ﻛﺎﺭﻡ، ﺗﺮﻓﻊ ﻻﻓﺘﺔ ّﺗﺪﻝ ﻳﻨﺘﻪ ﺑﺸﻜﻞ ﺳﻲﺀ ﻭﺇﻧﻤﺎ ﺑﺸﻜﻞ ﻣﺆﻟﻢ. ﺃﻧﺎ ﺃﻋﺘﺮﻑ ﺃﻧﻪ ﻛﺎﻥ ﻫﻨﺎ ﻓﻠﺴﻄﻴﻨﻴﻮﻥ ﻭﺃﻧﻬﻢ ﻃﺮﺩﻭﺍ. ﻭﻟﻜﻦ ﻫﺬﺍ ﻳﺤﺪﺙ ﻓﻲ ﻛﻞ ﻋﻠﻰ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﻣﻜﺎﻥ ﻓﻲ ﺍﻟﻌﺎﻟﻢ. ﻓﻬﺬﺍ ﻣﺎ ﺣﺪﺙ ﻟﻌﺎﺋﻠﺘﻲ ﺍﻟﺘﻲ ﺃﺑﻴﺪﺕ ﻓﻲ ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﺣﺘﻰ ﺍﻟﻨﻜﺒﺔ ﺍﻟﻬﻮﻟﻮﻛﻮﺳﺖ، ﻛﺎﻥ ﻟﻬﺎ ﺑﻴﺖ ﻓﻲﻲ ﺭﻭﺳﻴﺎ، ﻛﺎﻥ ﻟﻬﺎ ﺑﻴﺖ ﻣﺎ ﺯﺍﻝ ًﻗﺎﺋﻤﺎ ﻭﻳﺴﻜﻦ ﻓﻴﻪ ﺳﻜﺎﻥ ﺁﺧﺮﻭﻥ. ﻻ ﻳﻔﺘﺮﺽ ﺑﻲ ﺃﻥ ﺃﺗﺤﻤﻞ ﺍﻟﺬﻧﺐ ﺍﻟﺠﻤﺎﻋﻲﻲ ﺗﺠﺎﻩ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﻴﻦ، ﻭﻳﺠﺐ ﺇﻳﺠﺎﺩ ﺣ ّﻞ ﻋﺎﺩﻝ ﻳﺸﻤﻞ ًﺗﻌﻮﻳﻀﺎ ًﻣﻨﺼﻔﺎ ﻟﻼﺟﺌﻴﻦ“. ﻓﻲ ﻳﻮﻡ ﺍﻟﺴﺒﺖ 29 ﻧﻮﻓﻤﺒﺮ 2008 ﺍﻧﻀﻤﺖ ﺭﻭﺭﻱ ﻟﺠﻮﻟﺔ ﺍﻳﺘﻦ ﺑﺮﻭﺗﺸﻄﻴﻦ ”ﺯﻭﺧﺮﻭﺕ“ ﻓﻲ ﺍﻟﻤﻜﺎﻥ. ﺧﻼﻝ ﺍﻟﺠﻮﻟﺔ ﻭﺿﻌﺖ ﻻﻓﺘﺎﺕ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﻣﻮﺍﻗﻊ ﻣﺨﺘﻠﻔﺔ ﻓﻲ ﺍﻟﻘﺮﻳﺔ. ﺭﻭﺭﻱ ﻗﺎﻣﺖ ﺑﺮﻓﻊ ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﻟﻼﻓﺘﺎﺕ ﺑﻨﻔﺴﻬﺎ، ﺗﻠﻚ ﺍﻟﺘﻲﻲ ﺗﺸﻴﺮ ﺇﻟﻰ ﻣﺪﺭﺳﺔ ﺍﻟﻘﺮﻳﺔ. ﺑﻌﺪ ﺫﻟﻚ ّﻋﻠﻘﺖ ﺍﻟﻼﻓﺘﺔ ﻣﻊ ﻲﻻﺟﻲﺀ ﻓﻠﺴﻄﻴﻨﻲﻲ ﻣﻦ ﻋﻴﻦ ﻛﺎﺭﻡ. ﺑﺎﻟﻨﺴﺒﺔ ﻟﻬﺎ ﻛﺎﻥ ﺫﻟﻚ ﺃﻣﺮﺍً ًﻃﺒﻴﻌﻴﺎ، ًﻭﻣﻔﻬﻮﻣﺎ ﺿ ًﻤﻨﺎ. ﻫﻲ ﺗﺸﻬﺪ ﺃﻧﻬﺎ ﺷﺨﺺ ”ﻣﺜﻴﺮ ﺯﻭﺑﻌﺎﺕ“ ﻓﻠﻢ ﻳﻜﻦ ﻟﺪﻳﻬﺎ ﻣﺸﻜﻠﺔ ﺃﻥ ﺗﻌﻠﻖ ﺍﻟﻼﻓﺘﺔ ﻭﺃﻥ ﻳﻠﺘﻘﻄﻮﺍ ﻟﻬﺎ ﺻﻮﺭﺓ ﻭﻫﻲ ﺗﻔﻌﻞ ﺫﻟﻚ. ﻣﻦ ﺗﺠﺮﺑﺘﻨﺎ ﻓﻲ ﻋﺪﺩ ﻏﻴﺮ ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﺠﻮﻻﺕ ﺍﻟﺘﻲ ﻗﺎﻣﺖ ﺑﻬﺎ ”ﺯﻭﺧﺮﻭﺕ“، ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻤﺒﺎﺩﺭﺓ ﺍﻟﻜﺮﻳﻤﺔ ﻟﻴﺴﺖ ﻣﻔﻬﻮﻣﺔ ﺿ ًﻤﻨﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ. ﻟﻴﺲ ًﻣﻔﻬﻮﻣﺎ ًﺿﻤﻨﺎ ﺃﻥ ﺗﻔﺘﺢ ﺑﻴﺘﻬﺎ ﺃﻣﺎﻡ ﻋﺎﺋﻠﺔ ﻛﺎﻧﺖ ﺳﺎﻛﻨﺔ ﻓﻲﻲ ”ﺑﻴﺘﻬﺎ“. ﻟﻴﺲ ًﻣﻔﻬﻮﻣﺎ ًﺿﻤﻨﺎ ﺃﻥ ﺗﺸﺎﺭﻙ ﻲﻓﻲ ﺟﻮﻟﺔ ﻟﺬﻛﺮﻯ ﻧﻜﺒﺔ ﺍﻟﻤﻜﺎﻥ ﻱﺍﻟﺬﻱ ﺗﻌﻴﺶ ﻓﻴﻪ، ﻭﺑﺎﻟﺘﺄﻛﻴﺪ ﻟﻴﺲ ًﻣﻔﻬﻮﻣﺎ ًﺿﻤﻨﺎ ﺃﻥ ﺗﺮﻓﻊ ًﻋﺎﻟﻴﺎ ﻻﻓﺘﺔ ّﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﻓﻲ ﺫﻟﻚ ﺍﻟﻤﻜﺎﻥ ﺣﺘﻰ ﺍﻟﻨﻜﺒﺔ. ﻫﺬﻩ ﺍﻟﺤﺮﻛﺔ ﺍﻟﺘﻲ ﻗﺎﻣﺖ ﺑﻬﺎ
p§²¥©£¬²±£ s{wt´ª³¦²³£¦¬£«££¦ £@² )=' .5% 4%0 £ s{wz ¨p²¦²¡®£§±¨´£ ´ ´££p£´ª³¦³´¦£²®¥² *=' 2) 4%0 ¨´¬£¦£ªdp§¦¥¬£¦³´²®«¨£§£s{ £²¬´£´£¡¦´²£´«¥¨¦§£³¬£´££ ´¦¬³ ´£²°ª ¡®³¨ ´ ²£¥¨ £²² pd´¨££± *.1%3 4&*3 )+ £²¡£¨²±¦§£¥ s{vzo¥ª¬´££ §¬®³²±£§©¥¨²¡¦ª³ps{xyo¨¡¦¨ ¡£¨ ´£¢ª¢¦£¨ ´£³ ´®«ª ¡®³¨ ´²± ´££¦ ¦d ¡´¨ ²°ª p§££²±¨ £¦¬¦ ² ¡£ ´£³ ³² ¤¥ ²£¥¨ £ª p¥ ¦ ¬² ¨££´« ¦ ³£® 4.7 ?&>*? ?.1%=>. ´¨±¨²²± ¦³²³§£ª£¢«¦®©¥£³ £n³¨³³n£«²¨£¦³¡®³¨¦§n§¦¬ 4..;3) -1> )&.;3 2=%0 ´´³¦¥£²°¦£ªp§£³ª§££¡§££±©££¬³´£ 2..5.-619) 2..,) ?% ²« °¨¦ ¤£²° §£ª£¢«¦® ¦¨ ´££¢±¦± ¨³ )&05) (7 2*<3& pd§£¢£¦®¦§£ª§££°£®¦¦¥£³© ´²¥ ¦³²£«¦£²²®²¢° trrz²¨ªt{´³§£ ²®¥£²´´§£ª££°¨§£¢¦³°²£«¤¦¨p²®¥ n²®¥¦³«d£¦³¨£±´©££°³n§¨¡´p§£ª³ ¢¦³´´¦´§£¥d¡p¨°¬£°¦£²²ª´ 4..->5*=& 4?.% n£¬¢²¦²ª p§²¥©£¬¨£ª£¢«¦®¢£¦®§¬¡£ ©¥¦d´£²°£³d§£³¨°¬¦¬£¬¨£p£¦¨²² p´£§¦¢°¦¢¦³£°¦£¬¦©£ ´£ª®¢«i´²¥ ¦³§£²£«¢¬¨¦¦³©£«ª¨ ´²¬¡´®³£¦¨©¨¦p£¦¨´ª¨¦¦¦¥ £¦¨ ©¨ ¦ nd¦³d ´£ £¡³ ¡®³¨ £ª® ´£ ©¨¦²±£¬£¡§±¨¥ª¦¬²£«®´´³³ §££ª£¢«¦®§££¡´©££°¨¢¦³¦¬¦®£ª³£¦¨ ²¬´´¥¨ ´£ª®¢«ip¥ª¬§±¨ ²®¥³£¥´´²³¨§¦§²¥©£¬¦³£ª£¢«¦® ¤£¨ p££ £d¬ ³¬ª³ ¢¦£³ ¦³ ³¬¨ §°¬ ¦p£¬¨¨°¬£²²³£®¥´²£´«¦¨´¨£«¨£¨ p¦³¡¥´¦¦®£¬¨£³´£°¨ §£¦²³£©£´£££«¡£²°ª¦£²²¦³´¬££¢£¨¦ §£³®¨£³´²¨¦n²®¥£¢£¦®©£¦§²¥©£¬§££¡ ²°£¦£³¬£³´¥ ²¥p§£°©£§£¢¬¨¦ ﺑﺠﺴﺪﻫﺎ ﺗﻌﻄﻲﻲ ًﺍﺣﺘﺮﺍﻣﺎ ﻟﻤﺎﺿﻲﻲ ﻋﻴﻦ ﻛﺎﺭﻡ ﻲﺍﻟﻔﻠﺴﻄﻴﻨﻲ، ﻭﻟﻜﻨﻬﺎ ًﺃﻳﻀﺎ ّﺗﻘﺮ ﺑﺎﺣﺘﻼﻝ ﺍﻟﻤﻜﺎﻥ ﺑﺼﻨﻌﻬﺎ ﻫﺬﺍ ﻛﻴﻬﻮﺩﻳﺔ ﺗﻀﻊ ﻻﻓﺘﺔ. ﻫﺬﺍ ﻣﺮﺑﻚ ﺇﻟﻰ ّﺣﺪ ﻣﺎ ﻭﻣﻠﻲﺀ ﺑﺎﻟﺘﻨﺎﻗﻀﺎﺕ ﻛﻤﺎ ﺗﺸﻬﺪ ﺭﻭﺭﻱﻱ ﻧﻔﺴﻬﺎ. ﻭﻟﻜﻦ ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﺗﻔﻀﻞ ّﺃﻻ ﺗﺘﻨﺼﻞ ﻣﻨﻪ. ﺣﺴﺐ ﻣﺎ ﺗﻌﺮﻓﻪ ﺭﻭﺭﻱ، ﻓﺈﻧﻪ ﻟﻢ ُﺗ َﺒﻦ ﻋﻼﻗﺎﺕ ﺻﺪﺍﻗﺔ ﺑﻴﻦ ﺇﺳﺮﺍﺋﻴﻠﻴﻴﻦ ﻳﻌﻴﺸﻮﻥ ﻓﻲ ﻋﻴﻦ ﻛﺎﺭﻡ ﻭﺑﻴﻦ ﻻﺟﺌﻲ ﺍﻟﻘﺮﻳﺔ، ﺭﻏﻢ ﺃﻧﻪ ّﺗﻤﺖ ﻟﻘﺎﺀﺍﺕ ﻋﺪﻳﺪﺓ ﺑﻴﻦ ﺍﻟﻄﺮﻓﻴﻦ. ﺇﻥ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺤﻖ ﺍﻟﻌﻮﺩﺓ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺒﻨﻲﻲ ﻋﻼﻗﺎﺕ ﺗﺆﺩﻱﻱ ﺇﻟﻰ ﻣﺼﺎﻟﺤﺔ ﺑﻴﻦ ﺍﻟﻄﺮﻓﻴﻦ. ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﻑ ّﻳﻤﻜﻦ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺃﻥ ﻳﻌﻴﺸﻮﺍ ﻓﻲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻣﻊ ﺳﻜﺎﻧﻬﺎ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﻴﻦ ﻭﻟﻴﺲ ﻋﻠﻰ ﺣﺴﺎﺑﻬﻢ. ﻭﻣﺎ ﺩﺍﻡ ﺳﻜﺎﻥ ﻫﺬﻩ ﺍﻟﺒﻴﻮﺕ ﻻ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺤﻖ ﺍﻟﻌﻮﺩﺓ ﻓﻼ ﻳﻤﻜﻦ ﺃﻥ ﺗﻨﺸﺄ ﺣﻴﺎﺓ ﻣﺸﺘﺮﻛﺔ ﺑﺸﻜﻞ ﺣﻘﻴﻘﻲ. ﻛﺬﻟﻚ ﺍﻟﺤﺎﻝ ﺑﻴﻦ ﻋﺎﻣﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﻴﻦ ﻭﺍﻟﻔﻠﺴﻄﻴﻨﻴﻴﻦ. ﺭﻭﺭﻱﻱ ﻋﻠﻰ ﺣﻖ، ﻫﻲﻲ ﻟﻴﺴﺖ ﻣﺬﻧﺒﺔ ﺑﺎﻟﻄﺮﺩ ﻭﺍﻻﺣﺘﻼﻝ، ﻭﻟﻜﻨﻬﺎ ﺗﺼﺎﺩﻕ ﻋﻠﻴﻪ ًﻳﻮﻣﻴﺎ ﻭﺑﺠﺴﺪﻫﺎ ﻣﻦ ﺧﻼﻝ ﻋﻴﺸﻬﺎ ﻓﻲ ﺑﻴﺖ ﻓﻠﺴﻄﻴﻨﻲ، ﻭﻣﻦ ﻫﻨﺎ ﻳﻤﻜﻦ ﺗﻔﻬﻢ ﺍﻻﺭﺗﺒﺎﻙ ﺍﻟﺬﻱ ﺗﻌﻴﺸﻪ. ﻭﻋﻨﺪﻣﺎ ﺗﻌﻠﻖ ﻻﻓﺘﺔ ﺟﺪﻳﺪﺓ ﻓﺈﻥ ﺟﺴﺪﻫﺎ ﻣﻮﺟﻮﺩ ، ﺑﺸﻜﻞ ﺭﻣﺰﻱ، ﻓﻲ ﻣﻜﺎﻥ ﻣﺨﺘﻠﻒ. ﻳﺘﺤﻮﻝ ﻣﻦ ﺟﺴﺪ ﻣﺤﺘﻞ ﺇﻟﻰ ﺟﺴﺪ ﻳﻌﺘﺮﻑ ﺑﺄﻧﻪ ﻫﻮ ﺍﻟﻤﺤﺘﻞ. ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﻑ ﺍﻟﺠﺴﺪﻱ ﻫﻮ ﺧﻄﻮﺓ ﺿﺮﻭﺭﻳﺔ ﻓﻲ ﻃﺮﻳﻖ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺤﻖ ﺍﻟﻌﻮﺩﺓ.
¥ ²¥ p§£° ©£ «£®¦ § ¦££³ ¦¥ §£«¡£ ¦§£ª£¢«¦®£³´§¬¯²´£¡¦§££¦²³®´ ´¥ ²£¥£¦¦§£´£³´¬¦¥p§ª³¡¦¬ ©£§¤¥p´¨§£®´³¨§££¡¡´®´¦¦¥£¦£³ ¨³ª££n´±°£²²p§£ª£¢«¦®¦§£¦²³£¦¦¥ §£§£´´²³¨£®¦n³£¥³²£ £°¨£³¥p´ª¨´¥¨©¥¦£ª£¢«¦®´£££¡ ³¥¨p£¦¨«¡²²¡§±¨°¨ª®¢¦³´ ´£ª®²¥p¨°¬¦³³£¥²£¥¨¦¤® p£³´¥ ´¦±¦¤²£¡²¥¬°£ ﻣﺎ ﻧﺮﺍﻩ ﻭﻣﺎ ﻻ ﺷﺎﺭﻙ ﺣﻮﺍﻟﻲ 200 ﺷﺨﺺ ﻣﻦ ﻓﻠﺴﻄﻴﻨﻴﻴﻦ ﻭﺇﺳﺮﺍﺋﻴﻠﻴﻴﻦ، ﻛﺒﺎﺭ ﻭﺻﻐﺎﺭ، ﺭﺟﺎﻝ ﻭﻧﺴﺎﺀ ﻓﻲ ﺍﻟﺠﻮﻟﺔ ﺍﻟﺘﻲ ﻧﻈﻤﻨﺎﻫﺎ ﻟﻠﺘﻌﻠﻢ ﻋﻦ ﻧﻜﺒﺔ ﻋﻴﻦ ﻛﺎﺭﻡ، ﻭﺫﻟﻚ ﻳﻮﻡ ﺍﻟﺴﺒﺖ 29/11/2008. ﻧﺮﺍﻩ ﻓﻲ ﻋﻴﻦ ”ﺍﻟﺤﺮﺟﺔ“ ﻲﻫﻲ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻤﺮﻛﺰﻳﺔ ﻲﻓﻲ ﻗﺮﻳﺔ ﻋﻴﻦ ﻡﻛﺎﺭﻡ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ. ﻛﺎﻧﺖ ﺍﻟﺤﺮﺟﺔ ﻓﻲﻲ ﺍﻟﻤﺴﺎﺀ ﻣﻠﺘﻘﻰ ًﺍﺟﺘﻤﺎﻋﻴﺎ ﻛﺎﺭﻡ، ﺟﻮﻟﺔ ﻳﺴﻬﺮ ﻓﻴﻪ ﺭﺟﺎﻝ ﺍﻟﻘﺮﻳﺔ، ﻭﺧﻼﻝ ﺍﻟﻨﻬﺎﺭ ًﺳﻮﻗﺎ. ﻭﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺘﹽﺠﹽﺎﺭ ﻭﺍﻟﻤﺸﺘﺮﻭﻥ ﻣﻦ ﺍﻟﻘﺮﻯ ﺍﻟﻤﺠﺎﻭﺭﺓ: ﺳﻄﺎﻑ، ﺍﻟﻘﺴﻄﻞ، ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﺧﺮﺑﺔ ﺍﻟﻠﻮﺯ، ﺻﻮﺑﺎ، ﻗﺎﻟﻮﻧﻴﺎ، ﻟﻔﺘﺎ، ﺩﻳﺮ ﻳﺎﺳﻴﻦ، ﺍﻟﻤﺎﻟﺤﺔ، ﺑﻴﺖ ﻣﺰﻣﻴﻞ، ﺍﻟﺠﻮﺭﺓ ﻭﻏﻴﺮﻫﺎ. ﻟﻘﺪ ﺗ ّﻢ ﺗﻄﻬﻴﺮ ﻛﻞ ﺍﻟﻘﺮﻯ ﺍﻟﻤﺬﻛﻮﺭﺓ، ﻭﻛﺬﻟﻚ ﻋﻴﻦ ﻛﺎﺭﻡ، ﻣﻦ ﺳﻜﺎﻧﻬﺎ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﻴﻦ ﻋﺎﻡ 1948، ﻭﻗﺎﻡ ﺍﻟﻤﺤﺘﻞ ﺍﻟﺠﺪﻳﺪ ﺑﺈﺳﻜﺎﻥ ﻋﺎﺋﻼﺕ ﻳﻬﻮﺩﻳﺔ ﻓﻲ ﺃﻏﻠﺒﻬﺎ. ﻋﻤﺮ ﺍﻏﺒﺎﺭﻳﺔ ﻛﺎﻧﺖ ﻋﻴﻦ ﻛﺎﺭﻡ ﻗﺮﻳﺔ ﻣﺮﻛﺰﻳﺔ ﻭﻛﺒﻴﺮﺓ، ﻓﻘﺪ ﺳﻜﻨﻬﺎ ﺣﺘﻰ ﻣﻨﺘﺼﻒ 1948 ﺣﻮﺍﻟﻲ 4000 ﻧﺴﻤﺔ. ﺧﺮﺝ ﻣﻌﻈﻤﻬﻢ ﻣﻦ ﻗﺮﻳﺘﻬﻢ، ﺑﻌﺪ ﻣﺠﺰﺭﺓ ﺩﻳﺮ ﻳﺎﺳﻴﻦ ﺍﻟﺘﻲ ﻧﻔﺬﻫﺎ ﻣﺴﻠﺤﻮﻥ ﻳﻬﻮﺩ ﻫﻨﺎﻙ، ﺑﺎﺣﺜﻴﻦ ﻋﻦ ﻣﻜﺎﻥ ﺁﻣﻦ ﻗﺒﻞ ﺃﻥ ﺗﻬﺎﺟﻢ ﺍﻟﻘﻮﺍﺕ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻗﺮﻳﺘﻬﻢ ﻭﻳﻼﻗﻮﺍ، ﺭﺑﻤﺎ، ﻧﻔﺲ ﺍﻟﻤﺼﻴﺮ. ﺃﻧﺒﺎﺀ ﻣﺠﺰﺭﺓ ﺩﻳﺮ ﻳﺎﺳﻴﻦ ﺯﺭﻋﺖ ﺍﻟﺮﻋﺐ ﺑﻴﻦ ﺳﻜﺎﻥ ﺍﻟﻤﻨﻄﻘﺔ ﻭﻓﻲ ﻓﻠﺴﻄﻴﻦ ﻋﺎﻣﺔ. ﻭﺑﻘﻲ ﺷﺒﺎﺏ ﻋﻴﻦ ﻛﺎﺭﻡ ﺍﻟﻤﺴﻠﺤﻮﻥ ﻓﻲ ﺍﻟﻘﺮﻳﺔ ﻟﻴﺪﺍﻓﻌﻮﺍ ﻋﻨﻬﺎ. ﻛﺎﻥ ﻓﻲﻲ ﺍﻟﺤﺮﺟﺔ ﻗﺒﺮ ﺍﻟﺸﻴﺦ ﻋﺒﻴﺪ، ﻭﻛﺎﻧﺖ ﺷﺠﺮﺓ ﺗﻮﺕ ﺍﻋﺘﺎﺩ ﺷﻴﻮﺥﺥ ﺍﻟﻘﺮﻳﺔ ﺍﻟﺠﻠﻮﺱ ﺗﺤﺘﻬﺎ. ﻡﺍﻟﻴﻮﻡ، ّﺗﻄﻞ ﺷﺠﺮﺓ ﺍﻟﺘﻮﺕ ﺣ ًﺰﻳﻨﺔ ﻋﻠﻰ ﻣﻮﻗﻒ ﻟﻠﺴﻴﺎﺭﺍﺕ ﻣﻤﻬﹽﺪ، ﺩﻓﻦ ﺗﺤﺘﻪ ﻗﺒﺮ ﺍﻟﺸﻴﺦ ﻋﺒﻴﺪ. ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﻣﻮﻗﻒ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻭﻓﻲﻲ ﺩﺍﺧﻞ ﺍﻟﺒﻴﻮﺕ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﻧﺸﺄﺕ ُﻛﻨﺲ ﻭﻣﺮﺍﻛﺰ ﺩﻳﻨﻴﺔ ﻳﻬﻮﺩﻳﺔ، ﺑﻴﻨﻬﺎ ”ﺍﻟﻜﻨﻴﺲ ﺍﻟﻤﺮﻛﺰﻱ ﻓﻲ ﻋﻴﻦ ﻛﺎﺭﻡ“. ﻓﻲ ﻫﺬﻩ ﺍﻟﺒﻴﻮﺕ ﺳﻜﻨﺖ ﻋﺎﺋﻠﺔ ﻋﻠﻲ ﻭﻗﺮﺑﻬﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﺮﻕ ﻛﺎﻧﺖ ”ﺍﻟﺤﺎﺭﺓ“. ﻟﻢ ﻳﻬﺪﻡ ﻣﺤﺘﻠﻮ ﻋﻴﻦ ﻛﺎﺭﻡ ﻣﻨﺎﺯﻝ ﺍﻟﻘﺮﻳﺔ ﻛﻤﺎ ﻓﻌﻠﻮﺍ ﻓﻲ ﺃﻏﻠﺐ ﺍﻟﻘﺮﻯ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﺍﻟﺘﻲﻲ ﺍﺣﺘﻠﻮﻫﺎ. ﺟﺎﺀ ﻳﻬﻮﺩ ﺟﺪﺩ ﻭﺳﻜﻨﻮﺍ ﻣﻨﺎﺯﻝ ﺍﻟﻘﺮﻳﺔ. ﻣﺎ ﺯﺍﻟﺖ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻗﻔﺔ ﻛﻤﺎ ﻛﺎﻧﺖ ًﺗﻘﺮﻳﺒﺎ ﻗﺒﻞ ﺍﻟﻨﻜﺒﺔ. ﻳﺘﻔﺎﺧﺮ ﻗﺴﻢ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﻴﻦ ﺍﻟﺴﺎﻛﻨﻴﻦ ﻓﻲ ﺍﻟﻤﻨﺎﺯﻝ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﻓﻲﻲ ﻋﻴﻦ ﻛﺎﺭﻡﻡ ﺑﺄﻧﻬﻢﻢ ﻧﺠﺤﻮﺍ ”ﺑﺎﻟﺤﻔﺎﻅ“ ﻋﻠﻰ ﺍﻟﻘﺮﻳﺔ ﻭﺭﻋﺎﻳﺘﻬﺎ ﻭﺗﺤﻮﻳﻠﻬﺎ ﻟﻤﻜﺎﻥ ّﻣﻤﻴﺰ ﻳﺠﺬﺏ ﺍﻟﺴﻴﹽﺎﺡ. ًﻓﻌﻼ، ﻣﻦ ﻳﺪﺧﻞ ﺍﻟﻴﻮﻡ ﻗﺮﻳﺔ ﻋﻴﻦ ﻛﺎﺭﻡ ﻭﻳﺮﻯ ﻓﻘﻂ ﻣﺎ ﺃﺭﺍﺩ ﻟﻪ ﺍﻟﻤﺤﺘﻞ ﺃﻥ ﻳﺮﻯ، ﻓﺴﻮﻑ ﻳﺴﺘﻤﺘﻊﻊ ّﺑﺎﻟﺠﻮ ﺍﻟﺮﻳﻔﻲﻲ ﺍﻟﺴﺎﺣﺮ، ﻭﺳﻴﺰﻭﺭ ﻋﺪﺩﺍً ﻣﻦ ﺍﻟﻜﻨﺎﺋﺲ ﺍﻟﻤﺒﻬﺮﺓ، ﻭﺳﻴﻌﺠﺐ ﺑﺎﻟﻔﻦ ﻱﺍﻟﻤﻌﻤﺎﺭﻱ ﻟﻠﺒﻴﺖ ﺍﻟﻌﺮﺑﻲ، ﻭﺳﻴﻤﺘﺪ ﻧﻈﺮﻩ ًﺣﺎﻟﻤﺎ ﻓﻲ ﺍﻟﻤﻨﻈﺮ ﺍﻟﺨﻼﺏ، ﻭﺳﻴﺄﻛﻞ ﻓﻲ ﻣﻄﻌﻢ ﺟﻤﻴﻞ ﻭﺳﻴﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺒﻌﻴﺪ ﻟﻠﻤﻜﺎﻥ ﺍﻟﻤﻘﺪﺱ ﺍﻟﺮﺍﺑﻊ ﻓﻲ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﻤﺴﻴﺤﻴﺔ.
§£²£¬° n§££ §£ª£¢«¦® n§£³ª §£³£ n§ £ª trr o¥ 4.7& =*.6 £¨£¦²£«t{qssqtrrzo´³§£®´´³n§£²¨ p§²¥©£¬£ª£¢«¦®²®¥ª¨££±³ .*1.' 2=%0 £ª£¢«¦®²®¥¦³´£ ¥²¨²¥£¥pdi=¡¦d¦£¡´²£« £³´¦³§££´²¡§£³®¨¦ ¥²¨´£²¥£¥p¥ª£ª®¦ §£²¡« ¬£ §³¦ p§£ ¤¦¨ ±³ n²¬ ´¬³ ²®¥ =?65) ²¶ ¦¦ ´²i¡ n¦¢«±¦ n¢« ¨¥ £«³ §£²®¥¨ ©£«£ ²£ n´®¦ n¸§o£ ´²³¨ n°¨¶ £ª¦± n« n¸©´ ²i¦ n¸¦£ ´£²±¶ ¦£¨ ¨ ´£ n¡¦¨¦ n¸¦³ ´¬¶ ²¢©¥§£²¥ ¨§£²®¥¦¥n§²¥©£¬¨¥p¬¸²¶ ³¥££¦¬³£§²§£ª£¢«¦®§£³´¨s{vz ).=%&7% =37 ²n£ ¥²¨¦²®¥£§²¥©£¬p§££§£³££´¨£²¢ ³®¡¦°£§²p§£ª vrrro¦²± s{vz¬°¨¬ ´³¡§£¦¬£³£²¡´ n±´£§²®¥³£ª®¦¢¦±¨ £²£¬°p©£«£²£©¥³²®¥§££§£³¨¡¬°£³¡¢¦¬ p£¦¬©¦£¥²®¥²³ª±³ª§¦£³§²¥©£¬ §£ª± ³ ´´ ¯¬ £ n£I ¬ i¡£³ ²± £ di²¡¦d °¬£±³¨´´¯¬n§£p£´¡´¨´³¦ª§£ª£¢«¦® £´¤´n£¦pi¡£³²±´£´¡´²±³´£ª¥¨©£ª¡¦¬ pd§²¥©£¬£ ¥²¨´«ª¥´£dd¡´£¡¨°n§£ª£¢«¦® pd²¡¦d´ª¥³ª£²¡¨d£¦¬d´¡®³¨´ª¥³´££ ©¥ ² ³¬³ £®¥ n²®¥ £´ ´ «² ¦ §²¥ ©£¬ £³¥ p§ ² §£´¦ «ª¥ª §££ p³¥³ §£ª£¢«¦® §£²®¥ £ª®¦£³£®¥n¢¬¨¥n¨¬©££¬²®¥ §£§°¬¬ §£´¨§²¥©£¬¦³§£¢£¦®£´§£²³§£¦²³£pSª ª£¨ ¡£¨ ²®¥¦ ¡®¢¦ n²®¥ ´ d²¨³¦d ¡£¦°³ ¤¥ ¨ ´ ±² ² §£ ²®¥¦ «ª¥ª³ £¨ n©¥ p§£²££´ ¤³¨ ²®«¨²±¨n¨£«±¨´£¦²¢«®²£¨ªªn¦§£²¨³ n§£²¬§£´¦³²¢±¢£¥²¨¦¬®´¨n´¨£³²¨´£«ª¥ ´±£´¬ £²¢«£ ²£¥¨ ¬«¨ ¬« n£²¨ ª nª¦³²£«p´£²°ª´´³±£¬£²§±¨¦³©£¨£ §²¥©£¬©¦³¬£«²®¥£¢£¦®¨ª¦£±³¬£¨´² ¬ ª´ ¤£²³ £¨ ¥ª¦ £ª³ ²¨ n ² §³ ²¨ £®¥²¨³ª¦§°¬²®¥ª´³¨¥¬³¡n²£«´ n´£²¬¦¥®®³n®¦¡§£²££p§£¦²³£´ §£²³ §££¢²®§£´²®«¨n§£³¡´¨³¦£±´ª¥³´¢¨« ﺟﻮﻟﺘﻨﺎ، ﺑﻤﺴﺎﻋﺪﺓ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﺍﻟﺘﻲ ﺣﺼﻠﻨﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﻻﺟﺌﻲ ﻋﻴﻦ ﻛﺎﺭﻡ ﻭﺑﻤﺴﺎﻋﺪﺓ ﺍﻟﺴﻴﺪ ﻫﺸﺎﻡ ﺃﺑﻮ ﺭﻭﺯﺍ، ﻣﻦ ﺍﻟﺠﻴﻞ ﺍﻟﺜﺎﻧﻲ ﻟﻠﻨﻜﺒﺔ، ﻛﺸﻔﺖ ﺇﻟﻰ ﺃﻱ ﻣﺪﻯ ّﺗﻐﻴﺮﺕ ﺍﻟﻘﺮﻳﺔ ﺑﻌﻜﺲ ﻣﺎ ﻳﻌﺘﻘﺪ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﻮﻥ. ﻓﺎﻟﺴﻜﺎﻥ ُﺑ ّﺪﻟﻮﺍ، ﻭﺍﻟﻠﻐﺔ ﺃﺻﺒﺤﺖ ﻋﺒﺮﻳﺔ، ﻭﺃﻋﻄﻴﺖ ﺍﻟﺤﺎﺭﺍﺕ ﻭﺍﻟﻄﺮﻕ ﺃﺳﻤﺎﺀ ﺟﺪﻳﺪﺓ، ّﻭﺗﺤﻮﻝ ﻋﺪﺩ ﻣﻦ ﺍﻟﺒﻴﻮﺕ ﺇﻟﻰ ُﻛﻨﺲ، ﻭﺃﻏﻠﻖ ﺍﻟﻤﺴﺠﺪ، ُﻭﺩّﻧﺴﺖ ﺍﻟﻤﻘﺒﺮﺓ ﺍﻟﻤﺮﻛﺰﻳﺔ، ﻭﺍﺧﺘﻔﺖ ﺍﻟﻤﺪﺭﺳﺔ ﺍﻟﺮﺳﻤﻴﺔ. ﻣﺸﻴﻨﺎ ﻓﻲ ﻃﺮﻳﻖ ﺍﻟﺼﺒﺮﺍﺕ ﺑﺎﺗﺠﺎﻩ ﺍﻟﻤﺮﻭﺝ ﺣﻴﺚ ﻛﺎﻧﺖ ﺗﺴﻜﻦ ﻋﺎﺋﻠﺔ ﺯﻏﺐ. ّﺗﺤﻮﻝ ﺃﺣﺪ ﺍﻟﺒﻴﻮﺕ ﺇﻟﻰ ”ﻣﺘﺤﻒ ﺃﻳﺎﻡ ﺍﻟﺘﻮﺭﺍﺓ“. ﻫﺬﺍ ﻫﻮ ﺑﻴﺖ ﻋﺎﺋﻠﺔ ﺭﺣﻴﻞ، ﻋﺎﺋﻠﺔ ﻓﻠﺴﻄﻴﻨﻴﺔ ﺛﺮﻳﺔ. ﻛﺎﻥ ﺟﺒﺮ ﺭﺣﻴﻞ ًﺷﺎﺑﺎ ًﻭﺳﻴﻤﺎ، ﺫﻫﺐ ًﻳﻮﻣﺎ ﺇﻟﻰ ﺳﻮﻕ ”ﻣﺤﻨﻴﻪ ﻳﻬﻮﺩﻩ“ ﻋﻠﻰ ﺣﺼﺎﻧﻪ ﺍﻷﺑﻴﺾ ﺍﻟﺬﻱ ﺃﻫﺪﺍﻩ ﺇﻳﺎﻩ ﺃﺑﻮﻩ. ّﺗﻌﺮﻑ ﻫﻨﺎﻙ ﻋﻠﻰ ” ِﺃﻟ َﺠﺮﻩ“، ﺷﺎﺑﺔ ﻳﻬﻮﺩﻳﺔ ﻣﻦ ﻋﺎﺋﻠﺔ ﻣﺘﺪﻳﻨﺔ، ﻭﻭﻗﻊ ﻓﻲ ﺣﺒﻬﺎ ﻭﻭﻗﻌﺖ ﻓﻲ ﺣﺒﻪ ﺛﻢ ﺗﻨﺼﹽﺮﺕ ﻣﻦ ﺃﺟﻠﻪ. ﺭﻏﻢ ﻣﻌﺎﺭﺿﺔ ﺍﻟﻌﺎﺋﻠﺘﻴﻦ ﺗﺰﻭﺝ ﺟﺒﺮ ﻭﺃﻟﺠﺮﻩ ﻋﺎﻡ 19299. ﻗﺼﺔ ﻋﺸﻖ ﻭﺭﻭﻣﺎﻧﺴﻴﺔ ﻗﺒﻞ ﺍﻟﻨﻜﺒﺔ. ﻳﻌﻴﺶ ﻗﺴﻢ ﻣﻦ ﻋﺎﺋﻠﺔ ﺭﺣﻴﻞ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻓﻲ ﺍﻟﻘﺪﺱ ﻭﺑﻴﺖ ﻟﺤﻢ. ﻗﺮﺏ ﺩﻳﺮ ”ﺭﺍﻫﺒﺎﺕ ﺻﻬﻴﻮﻥ“ ﻛﺎﻥ ﻣﻨﺰﻝ ّﺟﺪ ﻫﺸﺎﻡ، ﻓﻴﻪ ُﻭﻟﺪ ﻭﻛﺒﺮ ﻭﺍﻟﺪﻩ. ﺑﻌﺪ ﺣﺮﺏ 1967 ﺟﺎﺀ ﻭﺍﻟﺪﻩ ﻟﺰﻳﺎﺭﺓ ﺍﻟﻘﺮﻳﺔ، ﻭﻟﻢ ﻳﺴﻤﺢﺢ ﻟﻪ ﺍﻟﺴﻜﺎﻥ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﻮﻥ ﺩﺧﻮﻝ ﺑﻴﺘﻪ. ﻟﻜﻦ ﺍﻟﻠﻘﺎﺀ ﻊﻣﻊ ﺭﺍﻫﺒﺔ ﻓﻲ ﺍﻟﺪﻳﺮ، ﻛﺎﻧﺖ ﺗﻌﺮﻓﻪ ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﻜﺒﺔ، ﻛﺎﻥ ﻣﺆﺛﺮﺍً. ﻣﺮﺭﻧﺎ ﻣﻦ ﺩﺍﺧﻞ ﺣﺎﺭﺓ ﺍﻟﻨﺼﺎﺭﻯ ﻗﺮﺏ ﺑﻴﺖ ﻋﺎﺋﻠﺔ ﺟﻌﻨﻴﻦ ﻭﺑﻴﺖ ﻋﺎﺋﻠﺔ ﺭﻭﻙ ﺍﻟﻘﺮﻳﺒﻴﻦ ﻣﻦ ﻛﻨﻴﺴﺔ ﻳﻮﺣﻨﺎ ﺍﻟﻤﻌﻤﺪﺍﻥ. ﻓﻲ ﻛﻼ ﺍﻟﺒﻴﺘﻴﻦ ﺗﺴﻜﻦ ﻋﺎﺋﻼﺕ ﻳﻬﻮﺩﻳﺔ. ﺑﻌﺪ ﺫﻟﻚ ﺗﻮﻗﻔﻨﺎ ﻓﻲ ﺍﻟﻤﻘﺒﺮﺓ ﺍﻹﺳﻼﻣﻴﺔ، ﺍﻟﺘﻲ ﺗﻘﻊ ﺑﻤﺤﺎﺫﺍﺓ ﺍﻟﺸﺎﺭﻉﻉ ﺍﻟﺮﺋﻴﺴﻲﻲ ﻗﺮﺏ ﻣﺮﻛﺰ ﺍﻟﻘﺮﻳﺔ، ﺗﺤﺖ ﺣﺎﺭﺓ ”ﺍﻟﻄﻮﺍﺭ“ ﺃﻭ ”ﺍﻟﺪﻭﺍﺭ“ ﻭﻣﻘﺎﺑﻞ ﻣﻌﺼﺮﺓ ﺯﻳﺘﻮﻥ ﺃﺻﺒﺤﺖ ﺍﻟﻴﻮﻡ ًﻣﻄﻌﻤﺎ. ﻛﺎﻥ ﻓﻲ ﺍﻟﻘﺮﻳﺔ ﻋﺪﺓ ﻣﻘﺎﺑﺮ ﻣﺴﻴﺤﻴﺔ ﻭﻟﻜﻨﻬﺎ ﻣﻮﺟﻮﺩﺓ ﺩﺍﺧﻞ ﺃﺭﺍﺿﻲ ﺍﻟﻜﻨﺎﺋﺲ ﻓﺤﻮﻓﻆ ﻋﻠﻴﻬﺎ. ﺃﻣﺎ ﺍﻟﻤﻘﺒﺮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻓﺘﺘﻌﺮﺽ ﻟﻠﻌﺒﺚ ﻭﺍﻟﺘﺪﻧﻴﺲ ﻭﺗﺤﺎﻭﻝ ﺇﺣﺪﻯ ﺍﻟﻌﺎﺋﻼﺕ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺷﻖ ﻃﺮﻳﻖ ﻟﻤﻨﺰﻟﻬﺎ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻤﻘﺒﺮﺓ، ﺭﻏﻢ ﻗﺮﺍﺭ ﻣﺤﻜﻤﺔ ﺇﺳﺮﺍﺋﻴﻠﻴﺔ ﺑﻤﻨﻊ ﺫﻟﻚ ﺍﻟﻌﻤﻞ. ﻣﺸﻴﻨﺎ ﻓﻲ ﻃﺮﻳﻖ ﺍﻟﻌﻴﻦ ﺑﺎﺗﺠﺎﻩ ﺃﻛﺜﺮ ﺍﻟﻤﻮﺍﻗﻊ ﻗﺪﺳﻴﺔ ﻓﻲ ﺍﻟﻘﺮﻳﺔ، ﺃﻻ ﻭﻫﻮ ﻋﻴﻦ ﻣﺮﻳﻢ ﺍﻟﻌﺬﺭﺍﺀ. ﻓﻲ ﻃﺮﻳﻘﻨﺎ ﻣﺮﺭﻧﺎ ﻗﺮﺏ ﻋﻴﺎﺩﺓ ﺍﻟﺪﻛﺘﻮﺭ ﻭﻛﻴﻢ ﻭﺑﻴﺖ ﻋﺎﺋﻠﺔ ﺃﺳﻄﻔﺎﻥ ﻭﺻﻴﺪﻟﻴﺔ ﺍﻟﺸﻌﻴﺒﻲ ﻭﻣﻘﻬﻰ ﺧﻠﻴﻞ ﻣﻨﻮﻥ ﻭﻣﻌﻤﻞ ﺍﻟﺸﺮﺍﺏ ﺍﻟﺘﺎﺑﻊ ﻟﻤﺤﻤﺪ ﺍﻟﺒﻜﺮﻱ ﺍﻟﻮﺍﻗﻊ ﻣﻘﺎﺑﻞ ﺩﻛﺎﻥ ﺃﺑﻮ ﺭﻭﺯﺍ.
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Nakba. Israelis living in the homes of such views, and disturb the conqueror’s Ayn Karim’s refugees are proud that peace of mind. they succeeded in “preserving” the We took the “tareeq al-sabrat” [the village, to care for it and transform sabra’s path] toward al-murooj it into a special place that attracts [the valleys], the Zaghab family tourists. In fact, people coming today neighborhood, Hisham’s family. to the village, who see only what Hisham brought his 15-year old son they’re shown, enjoy the wonderful along on the tour. A “Museum of pastoral atmosphere, visit a number of Biblical Times” had been established impressive churches, are amazed by in one of the village houses. It’s home the architecture of the Arab houses, of the Raheel family. Jabr Raheel, one wonder at the splendid landscape, of the family’s young men, fell in love dine at a restaurant and hear about with Allegra, a Jewish girl from Mahane the ancient history of the fourth holiest Yehuda who met him when he was place of the Christian religion. Our riding the white horse he received as tour, aided by information received a gift from his wealthy father. Despite from the village’s refugees and from the opposition of both families, Jabr a son of the village, Mr. Hisham Abu and Allegra married in 1929. Allegra Roza, a member of the Nakba’s second even converted to Christianity, her generation, showed how, in fact, the husband’s religion. Romance – before village had changed, had not been the Nakba. preserved, unlike what Israelis think. Hisham took us to the house in which The residents were replaced, the his father was born and grew up. language became Hebrew, the streets It’s near the Sisters of Zion convent. and lanes received new names, a After the Six Days War in 1967, his number of private homes turned into father came to visit the village. The synagogues, the mosque was sealed, Israeli inhabitants didn’t allow him to the central cemetery was desecrated, enter his house. Hisham recounts the and the school, on the mosque’s emotional meeting that day between second floor, disappeared. his father and a nun who had been Moshe Amirav, a public figure and his neighbor before 1948. Hisham’s political activist, the author of a book son stands next to his father the about the village, lives in a house that entire time, hearing the stories about belonged to a refugee from Ayn Karim. the village. We walked through the He participated in the tour, and said at “Christian neighborhood,” near the the start that he’s comfortable living in homes of the Ja’anin and the Rok the home of someone who became a families, next to the church of St. refugee. He’s willing, as a gesture, to John. They’re also inhabited by establish a museum commemorating Jewish families. We reached the main the Palestinian Nakba, but the refugees cemetery of the village, a Moslem should not be returned to their lands. cemetery. It’s not far from the village The purpose of the tour is to challenge center, on the main street, below the 7HATS VISIBLE AND On Saturday, 29.11.08, some 200 people – men and women, Palestinians and Jews, WHATS HIDDEN IN THE young and old – participated in our study tour of Ayn Karim, the Palestinian village. The tour began at “al Haraja,” the village’s VILLAGE OF @!YN +ARIM central square prior to the nakba. It was where the villagers would meet each other in the evening, and was a market during the day. Merchants would come from other villages in the area – from Sataf, al- Qastal, Khirbat al-Lawz [Mt. Dotan], Suba [Zuba Kibutz], Qalunya [Motza, Mevasseret Yerushalayim], Lifta, Dayr Yassin [Giv’at Umar Ighbariyyeh Shaul], al-Maliha, Beit Mazmil [Qiryat HaYovel], al-Jora [Ora], and others. Like Ayn Karim, all these villages were cleared of their Palestinian inhabitants in 1948, and most were resettled with Jews by the new occupying power. Ayn Karim was a large, important village, and until mid-1948 almost 4000 people lived there. Most of them left to seek refuge before their village was attacked, after they received word of the slaughter armed Jews carried out in the neighboring village of Dayr Yassin. Young men from Ayn Karim who had weapons stayed to defend the village. The tomb of Sheikh Ubyad stood in al- Haraja, and there was a mulberry tree under which the Palestinian elders would sit. Today, that tree sadly overlooks a parking lot that covered over the sheikh’s tomb. Nearby, in what had once been Palestinian homes, the Chabad House and the Ayn Karim Central Synagogue sprang up. This was the Ali family’s neighborhood, and behind us the al-Hara neighborhood. Ayn Karim’s conquerors didn’t destroy the village houses, as they did in most of the Palestinian villages they captured. Jews moved into the houses to live. The village stands today almost as it did before the
Town’s name During the Crusades period, Ein Karim was through history known as St. Jehan de Bois. Ein Karim had two elementary schools, one Schools was for boys and the other for girls. al-Shaykh ‘Isa Mannun, who was dean of the Islamic Foundation College at al-Azhar Notable people from town University in Egypt, and also Salih al-Sobani the first Palestinian martyr in 1936 rebellion Local council ‘Ayn Karim had a local council which ran its administrative affairs. Since ‘Umar Ibn al-Khatab visited and prayed in the village soon after the Muslim Arab conquest in the 7th century, a mosque has been erected for this occasion (which remains standing to this Religious institutions date). The village also has several churches and monasteries including a Church for John the Baptist, the Franciscan monastery, the Church of the Visitation, the Convent of Saint Zecharia, and the Church of the Lady of Sahyun and her tombs.( Les Soeurs de Notre-Dame de Sion) The spring or ‘Ayn Maryam used to provide Nearby wadies & rivers the village with fresh water supplies. Beyt Zayit, Even Sapir, ‘En Karem, the home Exculsive jewish colonies on town’s lands for Hadassah hospital
Town Today According to the Palestinian historian Walid Khalidi, the village remaining structures on the village land are: “The village houses are inhabited by Jewish families. One Christian Arab family, exiled from the village of Iqrit (Acre District) in 1949, lives in the village, in an old school building attached to the Franciscan monastery. Some of the larger houses are beautiful lime stone buildings two or three stores high with arched windows and doors recessed into a larger arched facade. Some doors open onto balconies with metal railings. There are seven Christian churches and monasteries in the village. The village mosque, in a state of disrepair, still stands with its minaret.” But without its second floor which was the Ayn Karim School before the Nakba. Information given by www.palestineremembered.com About ‘Ayn Karim Statistic/Fact Value
Israeli occupation date July 18, 1948 Distance from district center 7.5 (km) West of Jerusalem Elevation from the sea 650 (meters) Irgun Zvai Leumi, Gadna (Haganah Youth Israeli attacking brigade Battalions) and the Home Guard. Defenders Local militia Exodus Cause Military assault by Jewish troops
Ein Karim mostly survived the destruction which Village remains plagued the neighboring villages, many of its after destruction by Israelis houses are currently occupied by Israeli Jewish settlers, and some house are occupied by Palestinian Chistians families who were ethnically cleansed out of Iqrit, northeast of Acre.
Ethnicallyy cleansing The original residents were completely by Israelis ethnically cleansed.
The clans of Zaghab, al-Harith, al-Dhouwar, Village clans or hamulas Hazin, & Ali.
Ethnic Group Land Ownership (Dunums) Arab 13,449 Land ownership Jewish 1,362 before occupation Public 218 Total 15,029 Land Usage Type Arab (Dunum) Jewish (Dunum) Irrigated & Plantation 7,953 7 Land usage in 1945 Area planted w/ olives 4,300 0 Planted W/ Cereal 1,175 24 Built up 1,024 680 Cultivable 9,128 31 Non-Cultivable 3,515 651 Year Population 1596 160 1922 1,735 Population befor occupation 1931 2,637 1945 3,180 1948 3,689 Est. Refugees 1998 22,653 In (1931): 555 (includes ‘Ayn al-Rawwas and Number of houses ‘Ayn al-Khandaq)