Monday, June 06, 2022

When Siegfried Sassoon was in Palestine at the Same Time as Jabotinsky

Siegfried Sassoon (1886 – 1967) was a scion to the wealthy India Jewish merchant family on his father's side with his mother being Anglican, of the Thornycroft farmers whose progeny had turned to becoming sculptors, painters and engineers. He grew up in rural Kent yet his father abandoned the family before Siegfried was five. His education was at Cambridge although he did not formally finish. He played sports, wrote poetry and developed into a homosexual.

He enthusiastically enlisted in the army when war was delcared but his war peorty became predominately critical with biting satire. While convalescing from a wound received at the Arras batle, he came in close contact with a pacifist circle and a protest of his was read out in Parliament in late July 1917 and published in The Times the following day.

And then, he returned to service and

In November 1917, Sassoon was passed fit for service. He was sent to Ireland where he served until February 1918 and was then transferred to Palestine as part of General Allenby’s army. He hated it there and described Jerusalem as ‘not a very holy-looking place’ and referred to the natives as ‘Hebrews’. His vague Jewish connections through his father meant nothing to him. After three months in Palestine, Sassoon returned to the Western Front. 

Sassoon arrived in Palestine on 12 March 1918, some 3 months after Jerusalem had surrendered to Allenby. Sassoon’s unit, the 25th Battalion of the Royal Welsh Fusiliers, was stationed north of Ramalleh, near the Jerusalem–Nablus road; by the time Sassoon reached Palestine the unit was engaged in holding the recently-secured line.

According to Siegfried Sassoon and Palestine, these lines:

On the rock-strewn hills I heard

The anger of guns that shook

Echoes along the glen.

In my heart was the song of a bird,

And the sorrowless tale of the brook,

And scorn for the deeds of men.

were written in Palestine, where he was posted for a little over a month in the spring of 1918. 

The details:

On a warm and pleasant morning in March 1918, Sassoon arrived in Gaza on a cattle truck. He had traveled all night with 12 other officers (of the 25th Royal Welch Fusiliers) from base camp in Kantara, Egypt, and was relieved to escape the ragtime tunes and tiresome ribaldry of the mess. From Gaza, whose “fine hills” reminded him of Scotland, he proceeded through almond orchards and olive trees to Ludd, the railhead where soldiers and war supplies arrived and departed. Ludd’s proper name was al-Ludd, an Arabic name because it was then a Palestinian town full of Arabs...

...From al-Ludd, Sassoon and company continued to their final destination — a hilltop village with “dusky, narrow” streets eight miles northwest of Jerusalem. Captured from “Johnny Turk” barely two months earlier and turned into the division headquarters, it was called Ramallah. There was no sound of artillery here, noted Sassoon, and the silent landscape, “hoary in the twilight,” seemed infused with a sad, lonesome air. Few knew then that the document birthing its violent future had already been written....

Jabotinsky, with his 38th Royal Fusieliers were stationed just north at Abuein. 

Sassoon was perhaps the most widely read soldier-poet in England, famous for poems that attacked the country’s incompetent, rum-flushed generals and described in pitiless detail the plight of millions of soldiers stuck in the “plastering slime” of rat-infested trenches. He was even more notorious for bravely protesting the prolongation of the war in a statement that was read out in the House of Commons on July 30, 1917, and published in The Times...

The 31-year-old Sassoon thus arrived in Palestine flushed with celebrity and notoriety. Palestine, he knew, was a “warm-climate sideshow,” and he smarted at the thought of being shunted to guard duty. By the time he arrived, the three Gaza wars had been fought and Jerusalem stormed and won from the Turks by the famous General Edmund Allenby, who, out of respect, dismounted and entered the holy city on foot. Since the action now was mostly defensive — safeguarding the Suez Canal and the oil deposits of the Persian Gulf — Sassoon spent most of his time mending roads littered with the stinking corpses of camels and trampled to “liquid mud” by ambulances and long lines of gray donkeys loaded with army blankets. It was dull, plodding work. He consoled himself by reading War and Peace, but his heavy cold and the incessant rain only worsened his mood. What he did not foresee was how deeply he would fall in love with the natural beauty of Palestine, and how loath he would be to return to the soul-deadening trenches of France when the “ghastly news” arrived that the Germans had broken through Arras.

Slowly, the landscape revealed itself to him, “and what had seemed a cruel, desolate, unhappy region, was now full of a shy and lovely austerity.” Sassoon’s diary — which has just been published online for the first time by the Cambridge University Library — ripples with mentions of wildflowers and croaking frogs, “rocks older than Jerusalem,” and young green wheat against the reddish, stony slopes. He watched the gurgling brown wadis of Ramallah and the fig trees turn into a “green mist.” He wandered the hills bird-watching, counted over 50 different species, and was thrilled when a bulbul gave him “a charming fantasia on the flute.” One day he saw a gazelle trot quietly away and envied it: “a free creature.” An Arab gardener introduced him to “ascadinias” (loquat), and he tramped through “a tangle of huge golden daisies — knee-deep and solid gold, as if Midas had been walking there.” On one serene ramble outside Ramallah he wrote, “I escaped from the war completely for four hours.”

The “anger of guns” he refers to in the sonnet quoted above, which he titled “In Palestine,” was more distant soundtrack than immediate menace. Fashioned after Wordsworth’s “Intimations of Immortality,” its first stanza tells of thyme-scented hills and rills going their way. It may not be one of his best poems, but it fuses his prewar melodic pastoral style with his bitter contempt of war. Before the war, Sassoon had been, in his own description, “a brainless fox-hunter,” who played cricket and self-published his mediocre poetry. It was the horrors of the Somme that gouged the treacle from his verse and honed him into a fine poet. Though he faced no direct fighting in Palestine, everywhere around him was the grim business of war. “C’est la guerre — in an Old Testament environment,” he noted drily.

...In Sassoon’s scorching parable, Adam stands in for the cynical old politicians who watch their young kill one another. Described as “a brown old vulture in the rain,” Adam ponders over the character of his two sons. He admires Cain, who is “Hungry and fierce with deeds of huge desire,” and despises Abel, “soft and fair — / A lover with disaster in his face.” Adam even justifies Cain’s murdering his own brother because even murder is more tolerable than weakness: “Afraid to fight; was murder more disgrace?” In the end, murder only begets murder, and the vulture finds both his “lovely sons were dead.” What makes this poem a moral grenade is its self-awareness. Sassoon knew that there were bits of Cain and Abel tussling inside him. At the start of the war, he had been a soldier filled with bloodlust, and made quite a reputation for himself for his revenge killings of Germans. But he had also sickened of the slaughter and campaigned for it to stop. In Sassoon’s case, Abel finally won, but the current war, with its far more ancient and complex metabolism, is inevitably stamped with the mark of Cain.


Friday, May 27, 2022

An Historical Desecration of the Haram A-Sharif

In January 1939, the London Times published documents such a letters and reports of Arab terrorists found at Bani Naim by British forces. The Palestine Post then republished the story on January 25, 1939.

The highlight was the extensive use made of the Haram A-Sharif compound as a base for the terrorist gangs, sniping positions, arms storerooms, etc. as well as the presence, within the compound, of security personnel of the Mandate.

An extract:

Rebel Arab documents seized by the troops in some recent engagements,, particularly that at Beni Na'im on December 15, when the Worcestershires. with R.A.F. cooperation, engaged a large band, provide sensational proof that the sacred Haram esh-Sharif has been the scene of murder, bomb-throwing, and rebel courts-martial, and evidence that even the rebels themselves are disgusted and alarmed at the terrorism of Arabs by Arabs which has marked the lateit stages of the campaign.

The documents are from the files of 'Abu Mansur," the nora de guerre of Abdel Khader Husseini. With such evidence as this of the Moslems' violation of their own sanctuary, and the proof , witnessed by members of the Moslem Supreme Council , after the recapture' of the old city of Jerusalem on October 19, that the Haram has been used as a vantage point for snipers. As the sheikhs have locked the old police post next to the Dome of the Rock, the present post has been placed in a sheikh's room farther from the sacred rock...

The following day, the paper's editorial read, in part:

the desecration of the Haram esh Sharif for terrorist attacks both against individual Arabs and against the police and the troops.The propaganda agents of the Mufti and their helpers in the foreign press launched a wide campaign of insinuation and slander against the security authorities in this country when the latter found themselves obliged to station a small post of Moslem and British police in the Haram area in order to prevent its being used as a point of vantage for gunmen. It is now revealed from the files of the terrorist leaders themselves that not only was the Haram turned into a haunt of snipers, but that it also served as a venue of trials by terrorist "courts" and that the "holy warriors" murdered fellow Arabs within its sacred precincts. 

From The Times Archives, thanks to EV: 


Thursday, May 26, 2022

'You Do to Us What the Nazis Did to You'

One of the central propaganda lines of the pro-Arab Palestine school of misleading misinformation is that the establishment of the state of Israel was made, and ageed to by Europe and America, as a form of an assuaging of their guilt for their responsibility for the Holocaust.

The line continues that the Arabs are being forced to pay for the sins of Europe which is unfair. Europe wants to placate their consciousness over the year 1939-1945, do it somewhere else.

Of course, that ignores 3000 years of Jewish national identity bound up with the Land of Israel - which the Arabs turned into 'Palestine" after conquering it and then occupying it.

But I have now found a pre-war claim on that theme in the Palestine Post's review on January 26, 1939 of Arnold Toynbee's volume Survey of nternational Affairs, 1937 in which he asserts the Mandate of Palestine "pays for Europe's sins".

Nothing new under the sun. Toynbee, of course, is infamous for this observation:

"There remains the case where victims of religious discrimination represent an extinct society which only survives as a fossil. .... by far the most notable is one of the fossil remnants of the Syriac Society, the Jews."

In fact, he continued this line and in 1955, Commentary Magazine published this in a review:

Under title of “The Modern West and the Jews,” A. J. Toynbee devotes a subsection of Volume VIII of the last four books of his Study of History to the fate of Jewry under the Nazis and to subsequent developments in Israel. His remarks therein about Zionism and Israel have, quite rightly, outraged Jews and other people. Mr. Toynbee equates the monstrous crimes perpetrated upon the Jews of Europe by the Germans with what the Israelis did to the Arabs of Palestine, and seems to find the Israelis as much at fault as the Nazis were! 

That year, he had a letter published which read, in part:

I do believe that, in the issue between the Palestinian Arabs and the Zionists, the Palestinian Arabs are in the right and the Zionists in the wrong...But the tragedy, as I see it, goes back far further than the date of the Balfour Declaration. I see earlier stages of it in the conversion of both the Zionists and the Arabs to a Western secular ideology, Nationalism. The fanatical spirit in Nationalism comes, as I see it, from Christianity; and Christian and Muslim fanaticism, as well as Christian and Muslim charity, comes, I believe, from Judaism...

...The tragedy of recent Jewish history is that, instead of learning through suffering, the Jews should have done to others, the Arabs, what had been done to them by others, the Nazis.

Though I was careful to bring out the Zionists’ innocence of the Nazis’ cold-blooded, systematic ‘genocide,’ and the disparity in numbers between the Jewish victims of the Nazis and the Arab victims of the Zionists, I am sure I am right in holding that degrees of sin and tragedy are not determined by the numbers of the souls concerned. Sin and tragedy are done and suffered by each of us individually; they are not, and cannot be, collective. Nor is the tragedy of the Palestinian Arabs’ sufferings at the hands of the Israelis a peculiarly Jewish tragedy; it is a common human tragedy, like the Jews’ own sufferings at the hands of the Nazis...

In 1961, JTA reported:

Arnold J. Toynbee, the British historian, in an address here last night, equated Zionism and anti-Semitism as representing “an identical point of view” and said that anti-Semitism will end and Judaism become “one of the great spiritual possessions of the whole human race” when Jews and non-Jews “abandon” their ethnic or national reservations” about Jews. Jewish leaders immediately took issue with his views charging him with making “distorted statements. “

Dr. Toynbee made-his statements as the principal speaker at the dinner of the 17th annual conference of the anti-Zionist American Council for Judaism. Both Zionism and anti-Semitism, he declared, assume “that it is impossible for Jews and non-Jews to grow together into a single community and that, therefore, a physical separation is the only way out. “

“The watchword of anti-Semitism,” Dr. Toynbee continued, “is back to medieval apartheid; the watchword of Zionism is back to the medieval ghetto. All the far-flung ghettos of the world are to be gathered into one patch of soil in Palestine, to create a single, consolidated ghetto.”

Asserting that Zionism “was born of a pessimism” about the prospects of Jewish emancipation, Dr. Toynbee held that “if the Jewish community in the West were to continue to be an ethnic–even if only a partly ethnic and partly religious–community, co-existing with the present State of Israel, it could hardly avoid falling, sooner or later, into the position of being a political dependency of Israel."

He manages to squeeze in a parallel to apartheid as well.


Should Israeli Police Enter the Haram A-Sharif?

Why not?

Their task is to uphold the peace and protect public order, to prevent riots and harm/injury being caused by miscreants.

The Ottomans did it.

So did the British, as the explained in 1939:

Saturday, April 30, 2022

Getting a 'Push' Home from an Anti-Semite, 1911

I came across this news item but had not background knowledge:

That's from The Hebrew Standard in April 1911. Phillip Steele assisted me in research.

It stemmed from anti-immigration sentiment cojoined with anti-semitism in 19th Century England.

And this is the back story:

By the end of the 19th century there was public protest about the level of immigration, especially from Eastern Europe into London. A lot of these immigrants were of Jewish heritage, and they were often fleeing from anti-semitic persecution in Europe. The protests in London took place because English workers feared they might lose their jobs to the migrants, who seemed prepared to work for less money.

A Captain William Stanley Shaw formed the British Brothers League (BBL) in 1902 to campaign in East London against immigration. The BBL was connected to the local Stepney Member of Parliament (MP), William Evans-Gordon, who led moves to pass an Aliens Act to restrict immigration.

In this move, at least not a matter of violent pogroms, Shaw followed as well as preceded others such as the notorious Gyozo Istoczy in Hungary, active especially in the 1870-80s. There was Goldwin Smith in the UK/Canada and in Poland there was Władysław Studnicki in the interwar period. 

The BBL was formed in 1901 by Shaw:

The Aliens Act 1905, which restricted immigration, was largely seen as a success for the BBL and, as a result, the movement by and large disappeared.

It officially carried on until 1923, albeit on a tiny scale, and was associated with G. K. Chesterton and the distributist movement...The League also left behind a legacy of support for far-right groups in east London and this was exploited by the British Union of Fascists

Information on the BBL an be found in chapter 6 of this book, like:

On Shaw, here:

Shaw left the group after but a year but continued to promote anti-alienism:

One can presume his 1911 scheme was an outgrowth of his distaste of Jews.


Thursday, April 28, 2022

Jabotinsky Parts Ways With Weizmann

 After some two years that Ze'ev Jabotinsky had come to realize that Chaim Weizmann was too docile in combatting British reneging on the Balfour Declaration and especially after Weizmann did not back Jabotinsky when he commanded the Jewish self-defense unit in Jerusalem in April 192o, the break became unavoidable.

The first step was the White Paper of 1922.

Here is a description of the lead up to the fateful vote to accept it.

Source: Jonathan Kaplan's PhD Thesis - “Weizmannism” in the Zionist Movement during the 1920s

To make matters worse, the position of Zionism in public opinion had been considerably compromised at precisely the moment when British policy in Palestine was about to be debated in Parliament. This constellation afforded Hebert Samuel, who arrived in England in early May, a unique opportunity to press home the policy that he had been advocating since his first visit to Palestine in the spring of 1920. His approach had been rejected at the conference convened in Balfour’s home back in July 1921 but now that the ratification of the Mandate seemed so close to realization and the Zionist freedom of action was severely limited, it appeared that it might be possible to leverage the situation in order to win Zionist consent to his new policy.85

This was expressed in a statement written by Shuckburgh and Samuel, and signed by Churchill, that came to be known as “Churchill Memorandum.”86 The essence of the policy was a dual commitment: to the well-being of the Arab population of Palestine as well as to the continued development of the Jewish National Home. The goal in mind was not to create a “wholly Jewish Palestine.” The country was not to be transformed in its entirety into a Jewish National Home, but such an entity would be created in Palestine. Immigration would be limited by the economic capacity of the country to absorb new immigrants. However, it was emphasized that the Jews were in Palestine by right and not on sufferance, and the Jewish National Home would continue to develop. An elected Legislative Council was to be established to represent the local population. Samuel’s overall view was that with fair treatment and good will, Jews and Arabs could live together peaceably in Palestine:

The Secretary of State believes that a policy upon these lines, coupled with the maintenance of the fullest religious liberty in Palestine and with scrupulous regard for the rights of each community with reference to its Holy Places, cannot but commend itself to the various sections of the population, and that upon this basis may be built up that a spirit of cooperation upon which the future progress and prosperity of the Holy Land must largely depend.87

An advance copy of the memorandum was conveyed confidentially to Weizmann on May 27 and to the Arab Delegation on May 30. On June 3, a letter was sent to the parties with the polite but nonetheless unmistakable ultimatum that each express its agreement to conform with the new policy.88 In one of the clearest presentations of the Palestinian Arab case, the Arab Delegation rejected the document outright.89

After receiving the draft, Weizmann met with Samuel in an effort to effect changes in the wording of the memorandum, especially the deletion of the sentence which criticized the statement that “Palestine should be as Jewish as England is English.” However, Samuel rejected any alterations and Weizmann concluded that the Zionist Organization had no alternative but to accept the memorandum as it stood.90 Upon receiving the letter of June 3, Weizmann informed Shuckburgh that the Colonial Office would receive a positive answer from the Zionist Organization. Shuckburgh wrote to Samuel of Weizmann: “He was on the whole in good spirits, and is taking his basin of gruel with a better grace than I expected.”91

Weizmann’s initial reaction emphasized the document’s positive side: It is perhaps not exactly what we want but considering the great difficulties of the situation it is a satisfactory document. It might depress some of our exalted friends but on the whole it will be accepted loyally. In this document explicit recognition is given to the Z.O. as the Jewish Agency and so the Government has definitely committed itself to this course.92

Given the situation, Weizmann saw little need to deliberate extensively over the mater in the ZE. At the meeting of June 9th he went so far as to claim that the statement “did not represent any alteration of policy, and in the present circumstances they could only accept it.” A serious delay in responding could jeopardize the ratification of the Mandate. Ultimately, it was decided to convene a special meeting of the ZE together with the executive of the Actions Committee (AC), Dr. Arthur Hantke, Rabbi Dr. Hirsch Chajes and Robert Stricker, on June 18.93 Jabotinsky, who had just returned from the United States, also participated. At the conference, Weizmann explained that the Zionist response had to be given the next day in light of the debate on the Britain’s policy in Palestine that was scheduled to take place in the House of Lords some ten days hence. A postponement of the decision would have an effect on the debate and perhaps even put the Mandate at risk. The dominant feeling, shared even by Jabotinsky, was that the memorandum was a bitter pill that had to be swallowed.94  

A special committee was formed and by the next morning an assurance that the activities of the Zionist Organization would comply with the new statement of policy had been formulated, passed and delivered to the Colonial Office.95 Despite the fact that the statement would “be interpreted by the Jewish World as a whittling down of the Balfour Declaration,” Weizmann explained to Deedes that he had agreed “under the adverse circumstances.” However, no additional concessions would be forthcoming from the Zionist Organization.96 The statement of policy, which became known as the Churchill Memorandum, appended by the government’s correspondence with the Palestine Arab Delegation and the Zionist Organization, was submitted to Parliament in the form of a White Paper (the Churchill White Paper) on July 1, 1922.97

85 Harold M. Simansky, “The Churchill Memorandum as a Product of Herbert Samuel’s Zionism,” typescript, Brandeis University (Waltham, Mass.: 1990); Friesel, “British Policy in Palestine,” 209; Reinharz, Making of a Statesman, 386-387.

86 Cmd. 1700. For an analysis of the Churchill Memorandum see: Monroe, Britain's Moment in the Middle East; Kedourie, “Sir Herbert Samuel and the Government of Palestine”; Friesel, Zionist Policy, 297-308; McTague, British Policy in Palestine, 207-215; Friesel, “Herbert Samuel's Reassessment of Zionism in 1921,” 213-237; Friesel, “British Policy in Palestine,” 190-217; Cohen, Britain’s Moment in Palestine, 129-130; Reinharz, Making of a Statesman, 388-389.

87 Cmd. 1700, 21.

88 NA CO 733/34; see Friesel, Zionist Policy, 302.

89 Musa Kazim al-Husseini and Jamal Shibli to the Secretary of State for the Colonies, 17.6.1922 in Cmd. 1700, 21-28; see Friesel, Zionist Policy, 305.

90 Minutes of the ZE, 9.6.1922, CZA Z4/302/7/I.

91 Shuckburgh to Samuel, 3.6.1922, NA CO 733/34, 25494.

92 Weizmann to Alfred Mond, 4.6.1922, WL, vol. 11, 109

93 Minutes of the ZE, 9.6.1922, CZA Z4/302/7/I. The Constitution adopted at the 12th Zionist Congress (1921) provided for an Actions Committee or broad executive body of 25 members in addition to the members of the ZE (including 3 members of the Financial and Economic Committee) and the Directors of the Zionist financial institutions – the Jewish Colonial Trust, the Jewish National Fund and the Keren Hayesod. See Stenographisches Protokoll der Verhandlungen des XII. Zionisten-Kongresses in Karlsbad vom 1. bis 14. September 1921 (Berlin: Jüdischer Verlag, 1922), 803.

94 Report of the Meeting, 18.6.1922, CZA KH 1/306; Friesel, Zionist Policy, 305-306.

95 Weizmann to Under-Secretary of State, 18.6.1922, WL, vol. 11, 117-118.

96 Weizmann to Wyndham Deedes, 29.6.1922, WL, vol. 11, 126.

97 Secretary of State for the Colonies to the High Commissioner for Palestine, Cable, 29.6.1922, Copy in WA.

And he continues:

In a private conversation in August 1922, Jabotinsky described to a friend his meeting with Weizmann earlier in the day: 

We both argued in a very intelligent, wonderful way. But, you know, I intuitively felt one thing: I cannot go in his ways, and one shouldn’t go in these ways, because they are bound to bring us to self-abdication. Weizmann believes that his way is that of a compromising realist, and mine is the way of a stubborn fantast, of a utopian; and I feel that his line is the line of renunciation, of subconscious Marannism, while mine is a difficult, stormy way, which will, however, lead more quickly to a Jewish State.3

After the AC refused on January 16-17, 1923 to vote on three of Jabotinsky’s proposals – his cri de coeur in the words of one researcher, Jabotinsky left the ZE.4 His letter of resignation called for a more forceful stance towards Great Britain, although strategic cooperation remained an underlying element of his approach.5

1 Anat Feldman notes that criticism of Weizmann’s policy served as the Revisionist party’s main ענת פלדמן, "המאבק על הנהגת התנועה הרוויזיוניסטית, זאב ז'בוטינסקי מול מאיר גרוסמן -1925 See. guideline .1933 ,"יהדות זמננו: ציונות, מדינת ישראל והתפוצות 14( תשס"א(: 100

2 Yaacov Shavit, Jabotinsky and the Revisionist Movement: 1925-1948 (London: Cass, 1988), 33; Colin Shindler, The Triumph of Military Zionism: Nationalism and the Origins of the Israeli Right (London: I. B. Tauris, 2006), 40-42.

3  ,שלמה גפשטיין, זאב ז'בוטינסקי: חייו, מלחמתו, הישגיו )תל-אביב: ההנהלה הראשית של קרן תל חי, 1941 ,)98-97 quoted in Joseph B. Schechtman, Rebel and Statesman: The Vladimir Jabotinsky Story – The Early Years (New York: T. Yoseloff, 1956), 424.

4 Jabotinsky proposed: “1. To inform both the Home Government and the Palestine Administration that the continuance of the present policy in Palestine threatens to ruin the Zionist movement financially, and to bring our enterprise in Palestine to bankruptcy. 2. To declare that the presence of anti-Zionists or anti-Semites in the British personnel of the Palestine Administration was contrary to the Mandate, and to instruct the Executive to insist on their withdrawal. 3. To proclaim, in view of the widespread  assumption that Zionism has renounced its ideal, that the Movement stands on the basis of its historic aim and that our obligations vis-à-vis the Mandatory Power admit of no other interpretation.” (JC,  .2.1923). See Shindler, Military Zionism, 42-43.

5 “…the Actions Committee has validated those tactics which threaten to wreak havoc on the movement and bankrupt the Jewish enterprise in Palestine. Underlying these tactics is the fundamental view that as long as we lack coercive measures or sanctions it is impossible to compel the British government to give us even those rights that have been officially authorized. I believe that this policy is mistaken. Whoever fights persistently and systematically for the full realization of his rights will earn the respect and the honor of the English people and its government, and after a drawn out struggle, will win justice as well. On the contrary, a policy lacking courage could cause demoralization among the authorities in both the east and the west. Therefore, I see it as my duty to struggle openly against these  harmful tactics and to thwart them though independent political actions…. It would be easier – and I have no doubt also morally justified


Monday, April 25, 2022

Jabotinsky on Progressivism and Nationalism

Excerpts from Ze'ev Jabotinsky's article On nationalism published January 30, 1903:

The Fatherland newspaper, referring to the Russian guardian patriots, says: “It seems to many of them that if people of non-native Russian origin show an ardent commitment to their native land, their land, to the language God gave them, and to all the features their native way of life and needs, then in this devotion to their foreign features, there is certainly some kind of malevolence against Russia "...

... it is necessary to do justice to the Russian progressives: on this point they think in exactly the same way as the Russian guards.

Complete agreement. Allow me to replace only two or three words in the tirade of the Fatherland newspaper, and this tirade addressed to the guardians can be safely attributed to the liberals: to their land, to the language given to them by God, and to all the peculiarities of their native way of life and needs, then in this devotion to their national identity lies some kind of malicious intent against progress...

...The same ordinary progressive who everywhere insists that the ideals of a decent person should be social ideals, and by no means nationalistic, and that nationalism is ugh.

I asked these persons: “Isn’t it possible, gentlemen, to somehow combine nationalist sympathies with your broad social ideals?” And the rank and file shook their heads and determined: - No way. And they proved it to me with the following comparison:

We, progressives, wish, by the way, that there would be no wars, no national persecutions, that individual nationalities would fraternally merge and forget the borders and borders separating them. And the nationalists hamper the merger, trying to preserve its isolation for each nationality. Their ideal is directly hostile to ours ...

That's why I want to say: "you don't know your own," when this same progressive in a minute falls on the guard for disrespect for a foreigner.

...Russian progressives use the word "scientific" quite liberally. And this does not prevent them from looking at the national question in a completely childish way. I'm not talking about the fact that they see the future in a rosy light. This is a perfectly legitimate optimism. For me, too, the future is drawn relatively in a rather pleasant light.

I also hope that such an order will be established in the future, when that social soil is created on which humanity will become healthier in body and spirit. And I also believe that then there will be no war and no national persecution. And that then, no matter what wilderness of a foreign country I find myself in, everywhere I will feel myself among good neighbors and comrades.

But this is not enough for a Russian progressive. He dreams of more. He wants me, having got into a foreign land in these future blessed days, not only not to feel a hostile attitude towards myself, but not even to notice any difference at all between the people there and my compatriots.

To make me feel completely at home there...What about national characteristics?

...And if this continued, if the abyss between the social strata were to deepen, then, indeed, the "vertical" divisions of humanity, i.e., national differences, would soon be completely obscured by the immensity of the "horizontal" divisions of class differentiation.

But ... but it seems that the wagon of progress is not rolling in this direction, but just in the opposite direction, and it is the progressives who should least of all forget about this. Mankind is moving towards softening and gradually completely smoothing out the class barriers. To give all citizens equally favorable conditions for the development of spirit and body.

This, in the whole sense of my faith, is the direction of history.

And the further we go along this direction, the closer spiritually the intellectual and the peasant will become to each other.

Until, finally, they find themselves next to each other and speak, as an equal with an equal, thoughts of the same range.

The whole mechanics of what we call progress is directed towards the elimination of class dissimilarity.

And when it is eliminated - then what will happen?

...But when the class dissimilarity disappears, it is precisely then that we will see the national dissimilarity with particular clarity.

For the progress of these dissimilarity cannot be eliminated.

Progress will inspire the nations with equally just views on social questions, progress will give them equally strong technical means to fight against nature. But progress will not paint the Italian sky the same color as the Finnish sky, will not bring plains to Switzerland and will not turn Russia into a mountainous country.

Natural factors create race.

A complex, seething tangle of economic factors distorts and modifies racial characteristics to such an extent that the influence of race almost completely disappears in the historical process. To the point that in our time the concept of race is almost ignored by science.

But if progress ever regulates this maelstrom of diverse economic interests, combining them in one synthesis, then the principle of race, hitherto obscured by other influences, will straighten out and flourish.

Not only will national peculiarities not be smoothed out by progress, but, on the contrary, they will receive more space, more freedom to develop ...

...The more diverse the composition of the orchestra, the more beautiful the symphony, because the violin conveys what the flute would not convey, and there are places that are not suitable for the clarinet and must be played on the harp.

For the development of sciences, arts and poetry, for this whole symphony of the creative human spirit, a rich orchestra is also needed, and the fuller and more diverse, the better.

Each instrument has its own timbre, and each nationality has its own special spiritual warehouse.

We must cherish these timbres of nations, improve them and prevent the violin from playing the trombone, so that the Czech becomes like a Frenchman.

Life is not about cutting everyone to one size, but about diversity, in harmony with myriads of dissimilar individuals.

Nationalism is the individualism of peoples.

Tuesday, April 19, 2022

Al-Aqsa and Over a Century of False Rumors

The recent spate of false reports, incomplete details and misconstrued facts about the Temple Mount is not new.

The British High Commissioner had to go the Geneva long ago to dispel the ones then being spread by the Mufti and a delegation he sent out to Mecca and other Arab capitals.

August 1922, a century ago via EOZ:

and in October a report about the "Zionist flag unfurled over Omar Mosque":

On the delegation mentioned in this 1922 report, see my article. And here:

And here.

And in 1924:

Of course, the rumors are older than that. Here is from Chaim Weizmann's letters, April 1918, when he arrived in liberated Palestine with the British and had to run to Egypt to quell similar rumors:

And this:


Monday, April 18, 2022

My November 1976 Trip to Moscow

In November 1976,  together with George Evnine/Yevnin,  flew off to Moscow for four days.

Just now, a letter I wrote at the time relating details was returned to me and it describes the trip to my wife's aunt:

In Red Square


A Perfidious Jordanian

We read that Jordan's King stresses need for Israel to cease provocative measures in Al Aqsa Mosque, calling for the respecting of the historical, legal status quo in Jerusalem

And he "reiterated that protecting Jerusalem and its holy sites will remain a priority for Jordan, directing the government to dedicate all capacities to safeguard these sites, as well as the historical and legal status quo in the holy city and its Arab, Islamic and Christian identity."

So, what have we?

A. An accusation that it is Israel that engages in provocative behavior. ot the Jordanian-funded Waqf, not the Isalmic clerics, the Palestinian Authority inciting violent behavior, the youngsters and some others throwing rocks, shooting off fireworks.

B. A complete ignoring a Jerusalem's Jewish identity.

C. A refusal to fulfill the country's obligations to Article 9 of the Jordan-Israel Peace Treaty, that

Each Party will provide freedom of access to places of religious and historical significance [and] The Parties will act together to promote interfaith relations among the three monotheistic religions, with the aim of working towards religious understanding, moral commitment, freedom of religious worship, and tolerance and peace.

D. Denial of history.

Maybe Israel should revisit that treaty?


Statement by PM Bennett

(Communicated by the Prime Minister's Foreign Media Adviser)

(Monday, 18 April 2022):

"Over the past week, a Hamas-led incitement campaign has been waged against Israel. Here's the truth: Israel is doing everything so that all peoples, as always, can celebrate the holidays safely - Jews, Muslims and Christians. We expect everyone not to join the lies and certainly not to encourage violence against Jews. The State of Israel will continue to keep our capital, Jerusalem, open to all.”


Tuesday, April 12, 2022

Ze'ev Jabotinsky at 21 - Excerpts from an Anti-Anti-Zionist Article

I present excerpts from Vladimir Jabotinsky's "Science and Common Sense" which the then not yet twenty-two-year-old published in the Odessa News newspaper of September 8, 1902. It very well may be the very first known Zionist statement by the future writer, thinker, public figure and political leader. And it predates his supposed conversion to Zionism as a result of the pogrom in 1903 in Kishinev.

Jabotinsky responds to an anti-Zionist piece by Iosif Menassievich Bikerman (1867-1942) published in the Russkoje Bogatsttwo [Russian Wealth]

Mr. Bikerman's article made a big impression...This is the experience of a real scientific assessment of Zionism...This article has scientifically proven that Zionism is a utopia. "Scientific". 

...Poems of a non-poet are album literature, these are not poems, but rhymes. And in the same way, this scientificity for fifty dollars, the scientificity of one's own home-made dressing, the scientificity arranged for a balalaika, and therefore accessible to the first person you meet - all this is landscape and toilet scientificity, suitable for flirting with young ladies, and not for a weighty conscientious dispute. To think scientifically, one must be a scientist, that is, a producer in the fields of science, and not a simple consumer of its products...enough, in fact, to be afraid of this shout: "Utopia!" Stupid word from the vocabulary of cowards. Much that a hundred years ago seemed like a utopia is now strong and marching, and advancing, and conquering.

...when a mass of people in unison embraces the whole of one ideal, this means that it was not the “feuilletonists” who whispered it to her. The power of things whispered to her. Those ideals that are whispered by the force of things are not utopias. They are a real need. They are the future reality.

...he has only one argument against Zionism:

“World history,” writes Mr. Bikerman, “does not know a case when any group of people — a clan, a tribe, a people, a horde — would have taken it into their heads to create a state one fine morning, and having thought of it, would have created it. Both in ancient and modern times, states were the result of the activity of the human masses, but never served as the goal of this activity.

I.e: “What has never happened before, cannot happen again.” I.e: - All the laws of historical movement are already known to us, and nothing that we have not yet seen and foreseen is not supposed to happen.

I don't think it's scientific...No serious theoretician of history would allow himself to state categorically that what has never happened before will never happen again. Only someone self-satisfied with semi-knowledge, not obliged to cherish either the dignity or the prestige of science, is capable of uttering such prophecies in its name ...

Examples of mass emigration were repeated both in ancient times and in the coming times. Zionism and offers mass emigration.

...Mr. Bikerman also reproaches the Zionists for trying to lure their people along the path of greatest resistance. And this is futile, because an irresistible law of nature tells all energy to follow the path of least resistance. This, of course, is correct. No energy will follow the path of greatest resistance. 

Why did the first Christians in Rome, or the same Jews in the Iberian Peninsula, or the Huguenots in France, prefer persecution and emigration instead of assimilation quietly and calmly, that is, accepting the faith of the strongest? This, of course, does not mean that they all followed the path of greatest resistance, for it is logically unthinkable to follow the path of greatest resistance. It simply means that, for many different reasons, it was easier and more profitable for them to endure persecution, die at the stake, go bankrupt and emigrate than to give in.

You can never know exactly which path at a given moment presents the greatest or least resistance.

...Another thing is purely practical objections to Zionism. They are made without a pretentious tone, they follow from the sober considerations of sane people, and it is pleasant to answer such objections. These objections are often very valid.

Will Turkey give in? Will the powers allow it? Will Palestine provide enough food? Are Jews capable of agriculture?

All these are important and complex questions, and nothing can be said categorically about them, simply because nothing can ever be confidently asserted about the future. But, in any case, there are no less practical arguments for , and good arguments, than against...will the Jews make Palestine a "land of honey and milk," if not, but, in any case, they will make it a livelier, more cultured and, therefore, more profitable region than it is now. 

...Whether the Jews are capable of agriculture, whether the soil of Palestine is capable of producing cereals in sufficient quantities - all questions could be answered only with numbers in hand. I can only remind you that in Finland there are completely bare cliffs where people have applied black soil and live on the fruits of this black soil. It is possible to adapt, not immediately, of course, but after two or three generations, to everything, not only to agriculture. Especially the Jews, who have long proved their ability to adapt to any, even the most incredible conditions of existence.

One can laugh at the money game with the term "scientific"; practical arguments should be thoughtfully and seriously considered and argued, but against the third category of objections raised by Zionism, one can only protest indignantly and uncompromisingly.

...Is nationalism regressive? To love one's nationality more than all other nationalities is as natural as to love one's mother more than all other mothers. Just as a person has the right to protect and develop his individual characteristics, so the nation has the right to cherish its national characteristics. 

– Zionism distracts the Jews from universal cultural work, from concern for the interests of all mankind.

It is a strange claim that all people must work in the same field. One can be a friend of all mankind, but work for the good of one nationality, because the good of one nationality is part of the good of mankind. Does Zionism dream of tearing the Jews away from spiritual affinity with Europe? Zionism wants to give the Jews a place where they can maintain this intimacy, develop it, enjoy it - only without being humiliated, without enduring persecution, without the risk of losing their national identity.

One can argue against Zionism—find it unworkable or undesirable. But to speak of its reactionary character, to see in its leaders traitors to the ideals of the common human good, is not to argue, but to dishonor, to dishonor crudely and frivolously the dream born of all the sobs, of all the sufferings of the Jewish people; it means to invite people to your shop not by washing, but by rolling; this means responding with a curse to the tearful prayer of the tormented Ahasuerus and slandering and slandering his centuries-old reserved ideal.

Ideals stand above ignorance and are not afraid of slander.

And Jabotinsky applying himself just a half year later: 

On Zubatov, Czarist Russian police administrator.

I decided to update this with excerpts from a second article published in June 1903


I know three objections to Zionism...The third objection is:

“Your movement is calling people back to fanaticism, to misanthropy, to tribal enmity."

I consider this objection embittered, and I usually do not answer it, but fall silent and mournfully look at the one who threw this untruth to me, and I marvel, saddened, at his anger.

Strange outrage. You can be distrustful of what you find unrealizable; but indignation against someone else's ideal is understandable only when this someone else's ideal is the ideal of violence, enslavement, outrage. Meanwhile, whatever the fate of Zionism in the future, it carries in any case the noble ideal of emancipation. Where does this bitterness, this rage come from, and not from strangers or reactionaries; and from the side of blood brothers and people who boast of an advanced way of thinking?

...There is nothing else to justify all the passion of these unrighteous attacks; because on our part we have not deserved them in any way, and have always been and conscious of ourselves as honest friends of progress, freedom of spirit and brotherhood; and from the moment our movement emerged in an enlightened milieu, its motto has been Kadimàh , a beautiful and deep word that means "to the east" and at the same time "forward"...

...We are told:

“Your movement did not spring from any positive striving. It is caused by anti-Semitism: since it is difficult for Jews in the Diaspora, you want to take them to Palestine. This means that all this was not started at all in order to create a new nest of culture. Your chain is negative, not positive: flight, not striving. First of all, you need a shelter, an almshouse, a fortress, where you would be sheltered from malice, and not a factory for the production of new values. Compassion drives you, not a burst of creativity. Choose for yourself any motto you like: "pity", "intercession" - but not the word "forward". Running was never moving forward.

Well, that's right. Running was never moving forward. Flight is backward movement. Flight is the last concession. Whoever runs has already given up. Whoever runs, he already thereby says: I refuse to fight. I no longer defend what I undertook to defend. I cede to you what I wanted to consider my property.

Flight is a movement backwards and cannot be anything else, because in it lies the concession of the very principle for which the struggle was waged. This is the main thing. Without the element of concession, there is no escape. If I made a mistake with the door and ended up in someone else's apartment, then, noticing the mistake, I apologize and leave; but this is not an escape, because I had no intention of taking possession of this strange apartment. But if I deliberately burst into it in order to take possession of it, and were forced to abandon this goal and leave, then my departure would be a real flight; for he is a fugitive who, yielding to force, renounces the principle for which he stood up.

But the Jews did not then come to the lands of the diaspora in order to take possession of them or establish themselves in them. We did not even come - we were squeezed into these lands. Nineteen centuries of our history are not about what we did, but about what others did to us. Others squeezed us into Spain, forced us out of Spain and squeezed us into the east of Europe; we walked where we were pushed, and stopped when the inertia of the push stopped. Some stopped in Holland, others only in Romania; but neither one nor the other came there on purpose for the purpose of capturing or settling down. Falling from exhaustion on Romanian soil, they did not say to themselves: I want and will live here! They said: I can't go any further; I will stay here - maybe they won’t torture me here as much as in the land of Sepharad ...

We came to the countries of the diaspora, not having the goal of establishing ourselves. In our movement then there was no purpose at all, there was only a reason .

And now we see that we made a mistake with the door and got to the wrong place, where our place is, and we want to leave. This is not an escape, because when we came to these lands, we did not bring any goal with us, and now we must not give up any goal.

However, no. We brought one chain with us: the preservation of our nationality, which was then symbolized for us in religion. Spain offered us equality for apostasy; but we preferred torture and exile. So, coming from Spain, we wanted to remain Jews. This was our only goal. We carried this single goal through the fire and water of our long history. And we do not abandon this goal: we are faithful to it today more than ever: for this we want to leave forever from foreign cities, in order to remain Jews!

We have not given up or yielded in what is and has been the goal of our historical struggle; therefore our campaign will not be an escape, but a triumph. But fugitives will be those who yielded and surrendered, those who could not bear the constraints and ceased to be Jews; preaching of renunciation, calls for apostasy, invitations to humble yourselves in spirit and become Germans or Frenchmen, since it is difficult to remain Jews—this is what will truly be stigmatized with the name of cowardice and flight.

And so we come to the main point - to apostasy. Flight is apostasy. And if we needed only flight, then we would preach not Zionism, but apostasy .

The masses under the influence of the current influence are always directed along the path of least resistance. Anti-Semitism represents a strong external pressure: but in order to be saved from it, there is no need to colonize Eretz-Yisrael. There is a path much less difficult - the path of apostasy. Escape is the path of least resistance. Change your faith, and today you will acquire all rights before the law, and tomorrow or the day after tomorrow, with the help of mixed marriages, you will be recognized as your own and by society. If this merging takes time, then, in any case, it will be easier for you than buying out abandoned land and creating a new homeland on the ruins ...

Anti-Semitism could not give rise to Zionism. Anti-Semitism could only give rise to the desire to flee from persecution along the path of least resistance - that is, apostasy. But in order for a call to national self-consciousness and revival to sound instead of preaching apostasy, something was needed besides anti-Semitism, an internal stimulus, an internal and positive imperative was needed. This imperative lies in the life-giving instinct of national self-preservation, which has given us the strength to pass through the order of history.

The Arab fell asleep under a bush. At dawn he was bitten by a flea. From the bite he woke up, saw the dawn and said:

Thanks to this bug. She woke me up; now I will perform ablution and get to work.

But when he began to perform ablution, the flea bit him a second time. Then the Arab caught her and strangled her, saying:

“It is evident that you were proud of the fact that I praised you; and indeed, you helped me wake up: but not by your prodding will I pray and work ...

Here is the role of anti-Semitism in the Zionist movement. We do not deny that he helped us wake up. But only. If, on waking up, we straightened up, washed ourselves with fresh water and set to work, it was not for the sake of the miserable insect that woke us up, but for the sake of the life instinct that is inherent in us.

If we wanted to flee, we would call for apostasy; if we needed an almshouse, we would call for apostasy, because apostasy is easier and more likely to save our skins. But it is not we, but our opponents who preach this easy way of renunciation; we Zionists reject capitulation and call for the hard work of creation . We call the Jewish people to historical creativity . Pointing to the east, we do not say to the people: run, hide from persecution in this hole; we point to the east and proclaim "forward": Kadimàh .


Sunday, April 10, 2022

On the "Demise of Israel in 2020"

Seems that some of the recent violence may be based on a "prophecy" by a Sheikh assam Jaber. I red about it here, p. 34 - 39.

So I searched. Translations via Google.


When the establishment of the state of "Israel" was announced in 1948, an old Jewish woman entered the mother of Muhammad al-Rashid, crying. This country will last 76 years.

This story from Baghdad was recorded by the Palestinian Islamic researcher Bassam Jarrar in his book (The demise of Israel 2022.. Quranic prophecy or digital coincidences?), published in the early nineties of the twentieth century, quoting from a lecture written by the Iraqi writer Muhammad Ahmed Al-Rashed entitled (The New World Order), so the researcher concluded that the The 76 years mentioned in the lunar calendar used by the Jews, which correspond to 1443 in the Hijri calendar and 2022 in the Gregorian calendar, and this tale is the beginning of the story of the book and the prophecy.

And based on the book and the prophecy found in it, and its content is the demise of “Israel” in 2022 AD, a large number of people believed in the prophecy, and they preached it as if it were a divine promise of definitive proof and significance, not just mathematical calculations, speculative evidence and significance, and a speculative numerical interpretation of the verses of the Holy Qur’an, in a clear confusion between Prophecy in its prophetic or Qur’anic sense and its human concept; The prophetic and Qur’anic prophecy is transmitted from God Almighty through the revelation of the Prophet – may God’s prayers and peace be upon him – and is found in the prophetic or Qur’anic text, and it is certain of proof and significance, such as the prophecy of the Roman victory over the Persians in a few years and the prophecy of the conquest of Mecca. As for human prophecy, it means telling about the unseen that exists in the future ahead of its time, as speculation and speculation, such as the researcher’s prophecy of the demise of “Israel” in 2022 AD, and the fulfillment of the promise of the afterlife mentioned in Surat Bani Israel, and documented in his book (The demise of Israel 2022.. Quranic prophecy or digital coincidences?) .

The first chapter of the book is the interpretation of the Qur’anic prophecy in Surat Al-Isra, related to the demise of “Israel”, known as (The Promise of the Hereafter) in two verses: “So when the Promise of the Hereafter comes, they will offend your faces,” and “Then they will come to you.” That the first Israeli corruption and exaltation took place before Islam after the reigns of David and Solomon - peace be upon them both - and that the other Israeli corruption and transcendence began with the establishment of the state of “Israel” in 1948 AD, and that we are on the verge of the stage of the promise of the hereafter to destroy the Israeli corruption and exaltation, represented by the abolition of the Jewish Zionist state. This rational vision, committed to the rules of Quranic interpretation, was the first mujtahid in it, the Azhari scholar Abdel Moez Abdel Sattar in the sixties of the twentieth century, and Dr. Muhammad Sayed Tantawi recorded it in his book (The Children of Israel in the Qur’an and Sunnah).

The second chapter of the book is the subject of digital interpretation to confirm the credibility of the Qur’anic prophecy, and to determine the date of the fulfillment of the prophecy. On the number (19), the problem started with the two numbers (76-19), so the researcher wrote two studies about the miracle of the number (19), during which he discovered that the number (19) is the basis for a historical equation related to the history of the Jews and the demise of their state, so he wrote a third study and predicted through Numerical calculations and numerical mathematics, derived from the verses of Surat Al-Isra, that the demise of "Israel" in 1443 AH corresponding to 2022 AD, using the method of converting letters into numbers according to the ancient historical sentence system in the numerical (abjad haws) order.

The method of numerical interpretation and numerical interpretation of the Holy Qur’an, on which the prophecy of the demise of “Israel” in 2022 AD was based, is a method tainted by a lot of confusion and confusion, and leads to results: always speculative, often many errors, and sometimes contradictory; This is because this method is not subject to specific scientific standards or specific research controls, and is used in a selective manner directed by the researcher’s will. And sentences, and between numbers and numbers, in a speculative way, some of them reach a kind of mathematical sorcery and mathematical tricks. And the use of this approach in the process of anticipating the future and predicting the events of the unseen is more troublesome and problematic, especially if this foresight and prediction are related to a major central issue such as Palestine, and in particular determining the time of the promise of the afterlife and the demise of the supreme entity and the Israeli corruption.


Bassam Jarrar identifies the three months of 2022, which he expects to witness the “most important events” that will “lead to the demise of the state,” according to his belief.

“The probability of it being fulfilled is more than 90%,” Bassam Jarrar says in an interview with the Ultra Palestine website, stressing that he is not worried that the prophecy will not be fulfilled. Jarrar identifies the three months of 2022, which he expects to witness the "most important events" that will "lead to the demise of the state," according to his belief.

According to Jarrar, "the prophecy of the demise of Israel in 2022" was launched from a story he heard in a lecture by Muhammad Ahmed Al-Rashed, a leader of the Muslim Brotherhood in Iraq, in which he says that a Jewish old woman told his mother on the day the establishment of "Israel" was declared that this state would not last more than 76 years. year.

This story motivated Jarrar to research the possibility of the validity of this hypothesis, to announce his “prophecy” in “Marj al-Zohour” in southern Lebanon, when the Israeli occupation authorities expelled him there with cadres and leaders of Hamas and Islamic Jihad, before he later published his book. The demise of Israel 2022, a prophecy or a digital coincidence.

Jarrar says that his new job is not limited to Surat Al-Isra, but rather "in verses and surahs related to it."

Basically, this “prophecy,” according to Jarrar, was based on numerical calculations related to the story of “the children of Israel were corrupted twice on earth” at the beginning of Surat Al-Isra, which is Surah 17 of the Noble Qur’an, and begins by talking about the journey of the Prophet Muhammad to Al-Aqsa Mosque, And it ends at the end of the seventh verse, which announces “the demise of the Israeli state,” according to Jarrar’s interpretation.

In his speech, Jarrar says that his new work is not limited to Surat Al-Isra, but rather "in verses and surahs that are related", the most recent of which were 4 lectures that were published in the month of Ramadan/2021, which include new issues in this context.

Jarrar points out that the numerical miracle (on which this prophecy is based) is based on mathematical systems, describing it as "purely scientific" and rejecting it as a metaphysical matter.

He says that the research he has "conclusive" the issue that 2022 is the year "the demise of the state, that is, the authority, and not the demise of the Jews."

Jarrar explains that the announcement of this "prophecy" came "surprisingly" at the time, due to the absence of previous research based on what he calls "the numerical miracles in the Qur'an," noting that the announcement gained great popularity among Lebanese and Arab newspapers at the time.

In response to a question about his feeling of responsibility for the disappointment of those who are convinced of what he says in the event that the “prophecy” is not fulfilled, he replied that this “prophecy” gave people hope for liberation, and thus not to accept the loss of their rights in light of “attempts to liquidate

The case" that was taking place at the moment of declaring the "prophecy", adding that "it is not excluded that there will be work in order to be the person on whose hand this prophecy will be fulfilled," according to his saying.


Ramallah - “Al Quds Al Arabi”: YouTube data indicates nearly 160,000 views of the documentary film, “The Complete Story 2022” (64 minutes), five days after its launch on the “Islam Noun” page of the Noun Center. For Quranic research and studies run by Sheikh and Islamic thinker Bassam Jarrar, who prophesied the demise of Israel in 2022.

The film, which Al-Quds Al-Arabi learned that one of the 48 regions of Palestine was based on, came to increase the heated Palestinian and Islamic debate, in addition to an old case of controversy between parties supporting this prophecy and others opposing it, in light of the fact that the date of its realization has become very close.

According to Palestinian Sheikh Bassam Jarrar, director of the center, the end of the occupation state is certain, and that is “95% of the time” in light of all indicators supporting this, which is what he learned from what he calls the numerical miracle of the Holy Qur’an.

During the past five days, links to the film were exchanged on social networks, and it was commented on in the dialogues and discussions of supporters and opponents.

The most prominent criticism directed at the film was that it was a “propaganda” of the Sheikh’s prophecy, and he lacked objectivity, as he explained and elaborated on the Sheikh’s statements and his justifications, and comfortably commented on the overall criticism directed at him, as he brought in guests who either supported the Sheikh’s statement or rejected it, but “softly”, and that Although there is a large group of sheikhs and religious scholars who view this prophecy as heretical and blasphemous.

Islamic scholar Sari Orabi, who appeared in the film as holding a position rejecting Sheikh Jarrar’s prophecy, wrote a clarification on his private page on Facebook, trying to clarify his position on the film and the Sheikh’s statement, where he said: “I received many questions after the documentary was broadcast… and my approval or disagreement with this thesis.” It does not change anything, and its owner is the most able to discuss the matter with his supporters and opponents.”

Orabi considered this type of film “not a scientific lesson, and it is not suitable for an explanation of a thesis, but rather a tale of the story, how it began and how it went.” The film certainly falls short of explaining it scientifically and methodically.”

He added: "I tried to present my opinion, which does not notice sufficient material support for this thesis. I see merit in the opinions that do not see material supporters close to the idea, as well as some efforts made by some brothers to try to criticize it from within, and I have tried to mention several aspects of its criticism, some of which appeared In the movie, some others did not appear.

Orabi does not agree with “those who say that the Sheikh’s prophecy is a type of fortune-telling, for this is an exaggeration of prejudice, and takes it out of context in terms of being an attempt to question the Qur’an.”

Orabi believes that rejecting the idea, whether based on internal follow-up and criticism, or political assessment, or simply by standing at headlines and impressions, is a natural thing as long as it is presented to the public domain, and people vary in their viewpoints and the directions of their thought.

Orabi considered that the fear of “the effects of the negative prophecy in the event that reality does not believe it is legitimate and capable, but prejudice and exaggeration of fears is the brother of exaggerating the emotional attachment to this prophecy.”

Orabi adopts a call to reduce prejudice, intensity, emotion and fears, which is reinforced by the film.

The Syrian researcher Ahmed Dadush, who appeared in the film, told Al-Quds Al-Arabi that he found a tendency among the advanced Muslim scholars to block the doors of prediction, as well as the tendency of the contemporary audience to challenge the numerical miracle.

He continued, "However, Sheikh Jarrar was able, in my opinion, to present his discovery with premises worthy of consideration." He added: Sheikh Jarrar put forward his theory as any mujtahid does while he is investigating the truth. He does not claim to reach the truth, nor does any scholar claim that as it is known, so the Sheikh and the film makers left the door ajar, and there is no challenge to the theory itself.

Regarding the film’s objective approach to its own voice and its opposition to this prophecy, as it is far from being fulfilled, Daadoudsh confirmed that the selection of the film’s guests was successful. Years ago, there were many responses to the Sheikh’s theory who lacked the simplest conditions for discussion.”

Iyad Abu Zneit, a researcher at the Yabous Foundation for Strategic Studies, spoke about the 2022 controversy between denial and ratification. Considering that denying the demise of Israel in 2022 is not a departure from the religion, and not infidelity, and the owner of the idea himself believes that it is a coincidence, and opposing the idea or believing it is not a pillar of faith. Here, no global or local event can be linked to the demise of Israel in 2022 with its significance.”

Abu Zneit addressed his words to those who believe that Israel will not last more than 80 years, considering that this is not at all accurate, as our weakness and their work may continue, and believing in the inevitability of demise on a specific date is a dangerous matter that may raise the ceiling of hope and send people down. As for the saying that God, Glory be to Him, changes between a moment and a moment, this is true, but it is dependence and withdrawal, for the Hour may arise in a moment!”

He added: "With the inevitable belief in the demise of Israel and its occupation, but we are still a people who multiply controversy, and are transferred at work, and there is no demise except with tools, and just as the occupation arose with plans and implementation, it will not disappear without that."

Abu Zneit stressed that far from any prophecy, whether it was fulfilled or not, Herzl said to those gathered with him at the First Zionist Congress in Basel, Switzerland in 1897: “If your intention is true, it is not a myth, when they told him that the establishment of the State of Israel is a fantasy.”

He continued: “And Al-Mutanabbi told us centuries before Herzl: “According to the people of determination come wills,” and determination in Arabic is the contract of intention and insistence on action.

According to Abu Zneit, the Arab mind is described as a regressive mind, meaning that it refers confronting its problems to a metaphysical issue that relieves it of the burden of responsibility. The truth is that we are not looking for reasons to confront Israel because it is costly financially, in terms of thinking and sacrifice.” He concluded: "All indications today are that the conflict will continue until 2050."

The journalist, Fares Sarfandi, strongly criticized the sheikh

So, now we know.