
	View in browser

Yehuda Lave is an author, journalist, psychologist, rabbi, spiritual teacher, and coach, with degrees in business, psychology and Jewish Law. He works with people from all walks of life and helps them in their search for greater happiness, meaning, business advice on saving money, and spiritual engagement.

Love Yehuda Lave

Join my blog by sending me an email to YehudaLave@gmail.com

A shout out to my only sister on her birthday today! Happy birthday Heather!

The Three Musketeers at the Kotel

An Abbreviated History of Zionism* By Alex Grobman PhD.

David Ben-Gurion publicly pronounces the Declaration of the State of Israel, May 14 1948, Tel Aviv, Israel.

Zionism—the Jewish national renaissance movement—was perhaps the most successful example of modern nationalism and one of the least understood. Zionism is a paradox: at its core is an attempt to return the Jewish people to their ancestral homeland and make them "like all the nations." [1] It is the "effort to return the Jew to history through national rebirth while rebelling against Jewish history; an attempt to restore Jewish tradition while recasting that tradition; an effort to make Jews like all the nations while highlighting the unique elements in Jewish culture, tradition and history." [2]

Those who initially immigrated to the Yishuv (Jewish settlement in Palestine before the establishment of the State of Israel) were motivated by a desire for self-determination, liberation, and identity within the context of liberalism, secularism, modernism, and nationalism unleashed by the French Revolution and the Declaration of the Human Rights of Man. [3]

The Enlightenment, an intellectual utopian movement in the 18th century, posited that logic and reason would overcome superstition and hatred. With regard to the Jews, it was supposed to free the Jews from their old ways and enable them to acquire roots in their adopted lands. But the idea that it would usher in an era where bigotry and prejudice would be replaced with tolerance and moderation turned out to be a fantasy. It was ambivalent toward the Jews of Europe because in the 18th century they still lived behind ghetto walls, making them appear peculiar and parochial. Their dress, religious practice and ways of thinking set them apart. And even after the ghetto walls "fell," masses of East European Jews maintained their "fossil" Judaism instead of assimilating.[4]

Zionism itself did not develop before the 19th and 20th centuries, because it was much more than just a response to antisemitism. It was an attempt to create a new Jew, based on Enlightenment idea [5]

Zionist "colonists" were unique in that they had "no mother country," as did European immigrants to foreign soil. The Yishuv was not a colony in the conventional sense. The Jews who went had no strong roots in Europe and were not exploiting natural resources to export to mother countries. Israel has no towns or villages named New Warsaw, New Lodz, New Moscow, New Minsk, or New Pinsk—unlike the New World, where settlements were named for old cities—i.e. New London, New Orleans, New York, New England, and New Madrid.[6]

Furthermore, by rejecting Europe and the British Mandate, and by creating the modern Hebrew language, the Zionists tried to create their own intellectual and cultural energy without imitating or transplanting the old ways. They did not consider themselves outsiders or conquerors. They used Biblical (Hebrew) names to affirm control over their geography. Their settlements were tangible manifestations of the Jewish return to the homeland.[7]

Those Jews who settled in the Yishuv came to a land that was sparsely populated and economically underdeveloped, with sizeable regions of desert, semiarid wilderness, and swamps. Before the British arrived in Palestine at the end of World War I, the Ottoman government had practically no involvement in regulating land use, health and sanitary conditions or controls on the construction of private and public buildings. Except for a few roads and a rail line that projected imperial power, there were few public works projects. Resident Arabs, traditional in outlook, had no interest in new plans for their communities. For Herzl and other European Zionists, Turkish Palestine, was inviting because of its lack of government accountability, absence of local Arab initiative, and the "empty landscape." [8]

The international community endorsed the right of the Jews' desire for national self-determination, and the Jewish people made their claim to return to their land. Significantly, the Balfour Declaration and the Mandate under the League of Nations make no mention of recognition of Palestinians as a separate and distinct people with their own national rights. The indigenous people were regarded as residents whose political identity was connected to the larger Arab nation that was divided between 1920 and 1924 by the League of Nations into several states controlled by superpowers: Iraq and Transjordan were under the British, Lebanon and Syria under French rule, and Saudi Arabia was as a separate, autonomous entity.[9]

The British were quite clear: Palestine was not a state but the name of a geographical area. When the First Congress of Muslim-Christian Associations met in Jerusalem in February 1919, to select Palestinian Arab representatives for the Paris Peace Conference, they adopted the following resolution: "We consider Palestine as part of Arab Syria, as it has never been separated from it at any time. We are connected with it by national, religious, linguistic, natural, economic and geographical bonds." [10]

The League handed international trusteeships to the French and British to prepare those liberated from the Turks for independence. Once the indigenous populations demonstrated their ability to assume control, the mandates were supposed to be self-terminating. For the Zionists and the international community, justice for the Arabs meant guaranteeing their economic, civil, and religious rights within Palestine. Awarding the Arabs any form of self-government was precluded by British commitments to the Jews under the Balfour Declaration, which was now incorporated into the mandate of the League of Nations. [11]

The Jewish Connection to the Land of Israel

Culturally, during the eighteen centuries of Jewish life in the Diaspora, the connection to the Land of Israel played a key role in the value system of Jewish communities and was a basic determinant in "their self-consciousness as a group." Without the connection to the Land of Israel, the people who practice Judaism would simply be a religious community, without national and ethnic components. Jews were distinct from the Muslim and Christian communities in which they lived, because of religious beliefs and practices, and the eternal link to the land of their forefathers. That is why Jews considered themselves—and are seen by others as "a minority in exile." [12]

Abraham Joshua Heschel, professor of Jewish Ethics and Mysticism at the Jewish Theological Seminary explained, "This…is an intimate ingredient of Jewish consciousness, at the core of Jewish history, a vital element of Jewish faith…For the Jews and for them alone, this was the one and only Homeland, the only conceivable place where they could find liberation and independence, the land toward which their minds and hearts had been uplifted for a score of centuries and where their roots had clung in spite of all adversity… It was the homeland with which an indestructible bond of national, physical, religious, and spiritual character had been preserved, and where the Jews had in essence remained—and were now once more in fact—a major element of the population." [13]

Wherever Jews lived, they did not publicly challenge the occupation of the land by the empires of the East and West. They did so in their homes, sanctuaries, books, and prayers. Religious rituals were instituted to remember the destruction of the Temple and the subsequent exile. During times of joy and sorrow, Zion is always part of a Jew's thoughts and liturgy. At least three times a day, observant Jews pray for the redemption of Zion and Jerusalem and for her well-being.[14]

When the Muslims invaded Palestine in 634, ending four centuries of conflict between Persia and Rome, they found direct descendants of Jews who had lived in the country since the time of Joshua bin Nun, the man who led the Israelites into the Land of Canaan. This means that for 2,000 years Jews and Christians constituted the majority of the indigenous population of Palestine, while the Bedouins were the ruling class under the Damascene caliphate. As far back as the Byzantine Empire, (313 to 636), rabbinical leaders in Palestine argued about "whether most of Palestine is in the hands of the gentiles," or "whether the greater part of Palestine is in the hands of Israel." This was essential to determine, since according to halacha (Jewish law), if the Jews ruled the country, they were obligated to observe religious agricultural practices in one way, and another if they were not in control.[15]

Major Arab contributions to history originated in Damascus, Mecca, Cairo, and Baghdad, but not from Jerusalem. The Land of Israel is two percent of the Arab-controlled landmass; to the Jewish people it is their home.[16]

David Ben-Gurion, Israel's first prime minister, points out that more than 3,000 years before the Mayflower left England for the New World, Jews fled from Egypt. Jews who are even slightly aware know that every spring Jews commemorate and remember the liberation from slavery and the Exodus from Egypt to the Land of Israel. Those who observe the seder end it with two sentences: "This year we are slaves; next year we shall be free. This year we are here; next year we shall be in the Land of Israel." [17]

The Meaning of a Jewish State

A Jewish State also means "Jewish security. Even in countries where he seems secure, he lacks the feeling of security. Why? Because even if he is safe, he has not physical provided safety for himself. Somebody else provides for his security. The State of Israel provides such security.[18] Ben Gurion knew of "…no other people that was exiled from its land and dispersed among the nations of the world to be hated, persecuted, expelled and slaughtered…that did not vanish from history, did not despair or assimilate (though many individual Jews did), but yearned incessantly to return to its land, believing for two thousand years in its messianic deliverance—and that indeed did return and… renew its independence." [19]

Former Israeli Ambassador Yaacov Herzog, in a debate with British historian Arnold Toynbee, asserted that the normal laws of history do not apply, "so long as the world agrees that there is something unique about the Jews in the history of mankind, it cannot deny the right of the Jews to this land." In describing the Children of Israel 3,000 ago, Balaam the Prophet, referred to them as "A people that dwells alone." This is how the Jews are perceived today. Whether this concept suggests privilege with a unique responsibility or an anomaly, which must be refuted and rejected, is "the question of Jewish history." [20]

When Theodore Herzl, the founder of modern Zionism, searched for international support for a Jewish state, European governments were vigorously trying to expand their economic and political power throughout the world. White-man rule over people of color was inevitable and even beneficial, because powers like France and Great Britain had progressive political and social systems. The demise of western imperialism didn't begin until 1904, when Japan defeated Russia. After that, there were revolutions in Turkey, Persia, China, the radicalization of the Congress Party in India, and the beginning stirrings of Arab nationalism.[21]

A Final Note

Israel was created in 1948 in one-sixth of the area allotted by the Balfour Declaration. The Allies had gained a vast area from the Turks during the war, and the British took one percent of the land the Great Powers acquired from the Turks to establish a Jewish Homeland. In appreciation for having liberated them from the "tyranny of a bestial conqueror," and providing them with independent states, Lord Balfour hoped they would begrudge the Jews "that small notch in what are now Arab territories being given to the people who for all these hundreds of years have been separated from it." The Arabs found this small accommodation to the Jews unacceptable.[22]

Richard Crossman, a Labor M.P. in the British Parliament, who was on the editorial staff of the London New Statesman and Nation, and who served as a member of the Anglo-American Committee of Inquiry, believed Zionists were wrong in thinking that the establishment of Israel would solve the Jewish problem. What it did was enable the Jews to adjust to a hostile world in the 20th century. Israel does not protect Jews from "constant danger of persecution; and their relations with their fellow Gentiles will be a fairly accurate measure of the degree of civilization [to which] any nation has attained." [23]

* Excerpt from Alex Grobman, Nations United: How The UN Undermines Israel and West (Noble Oklahoma: Balfour Books, 2006).

Footnotes

[1] Abraham I. Edelheit, The History of Zionism: A Handbook and Dictionary (Boulder, Colorado: Westview, 2000), xv.

[2] Ibid.

[3] Shlomo Avineri, The Making of Modern Zionism: The Intellectual Origins of the Jewish State (New York: Basic Books, Inc. Publishers, 1981), 5, 13.

[4] George L. Mosse, Germans and Jews (New York: Grosset and Dunlop, 1970), 42- 76. Many Jews, particularly on the left, were influenced by the ideas of the Russian revolution that all oppressed nations should unite in their fight for emancipation against a common enemy. Jacob L. Talmon, Israel Among The Nations, (London: Weidenfeld and Nicolson, 1970), 142.

[5] Avineri, op.cit., 5, 13.

[6] S. Ilan Troen, Imagining Zion: Dreams, Designs, and Realities in a Century of Jewish Settlement (New Haven, Connecticut: Yale University Press, 2003), 7-9.

[7] Ibid. 151-152, 158.

[8] Ibid. op.cit. 70, 90-91, 159.

[9] Eli E. Hertz, Reply (New York: Myths and Facts, 2005), p.24. See Yehoshua Porath, The Palestinian Arab National Movement: From Riots to Rebellion, Volume 2 (London: Frank Cass and Company, 1977), 81-82.

[10] Ibid.

[11] Troen, op.cit. 44; Gorny, 82; Michael J. Cohen, The Origins and Evolution of the Arab Israeli Conflict (Berkeley, California: University of California Press, 1987), 64-65.

[12] Shlomo Avineri, op.cit.3.

[13] Abraham Joshua Heschel, Israel: An Echo Eternity (New York: Farrar, Straus, 1967), 55, 57, 61-67.

[14] Ibid. 55, 61-67.

[15] Yaacov Herzog, A People That Dwells Alone (New York: Sanhedrin Press, 1975), 33; Ibid.57; While Jewish settlement in recent times began in 1881, in the third and fourth centuries Palestine was probably the largest and most significant Jewish community in the world. Jewish towns and settlements in Palestine from the tenth century. Benjamin of Tudela, Saadia Gaon, Maimonides and Judah Halevi were there from the twelfth century and Nachmanides from the early thirteenth century. Rabbi Estori Ha-Parhi, author of Kaftor va-Ferah, demonstrates how since Biblical times, Jews have lived on the land continuously.

[16] Heschel, op.cit. 59.

[17] The Jewish Case Before The Anglo-American Committee of Inquiry on Palestine (Jerusalem: The Jewish Agency For Palestine, 1947), 63,65.

[18] Ibid.68.

[19] David Ben Gurion, "Ben-Gurion and De Gaulle: An Exchange of Letters," Midstream (February 1968): 12.

[20] Herzog, op.cit. 128-129.

[21] Talmon, Israel Among The Nations, op.cit.143.

[22] Marie Syrkin, "Who Are the Palestinians?" Midstream (January 1970): 8, 10.

[23] Richard Crossman, Palestine Mission: A Personal Record (New York: Harper and Brothers Publishers, 1947), 73.

Dr. Alex Grobman is senior resident scholar at the John C. Danforth Society and a member of the Council of Scholars for Peace in the Middle East.

What's My Line? - Carol Burnett; Buddy Hackett [panel] (Feb 16, 1964)

MYSTERY GUEST: Carol Burnett PANEL: Dorothy Kilgallen, Buddy Hackett, Arlene Francis, Bennett Cerf

People of The Land

Shalom,

Last Shabbat we will read the fifth Torah Portion in the book of Genesis - "Khayey Sarah" חיי שרה - The Life of Sarah.

The Torah tells us about Avraham who acquires the Cave of Makhpela from Ephron in order to bury his wife Sarah there.

(MAKHPELA comes from the root KEFEL, meaning double, since it had a cave within a cave).

In the presence of all the people of Heth Abraham formally purchased the Cave of Makhpela from Ephron paying 400 Shekels (in Big Coins).

After his death Abraham was also buried in the Cave of Makhpela.

Tradition tells us that in the Cave of Makhpela (Cave of Patriarchs) are buried four couples:

1. Adam and Hava (Eve)

2. Abraham and Sarah

3. Yitzhak (Isaac) and Rivka

4. Yaakov (Jacob) and Leah

In this Tora portion appears an expression "AM HA'ARETZ":

And Abraham rose up, and bowed down to the people of the land, even to the children of Heth. (Genesis 23,7)

Originally the expression "AM HA'ARETZ"meant –People of the land / Group of people / Crowd.

However, in the times of The Second Temple this expression was used to describe someone who was not knowledgeable in regards with the Jewish laws.

Nowadays the expression "AM HA'ARETZ" is used to describe an uneducated person.

בּוּר וְעַם הָאָרֶץ

An even stronger expression to describe a completely illiterate person is "BUR VE'AM H'ARETZ" - בור ועם הארץ.

מֶלַח הָאָרֶץ

Another Hebrew expression which includes the word 'Land' or 'Earth' and describes a worthy person who is connected to his nation's roots and values is very similar in the meaning to the expression in English:

"Salt of the Earth" – "MELAKH HA'ARETZ"

Brown Group to build Ben Gurion airport's first hotel

The hotel to the west of Terminal 3 will have 400 rooms and is due to open in 2024.

Brown Hotels Group has teamed up with Symba Levi Ltd. to build the first hotel at Ben Gurion airport. The new hotel will be on the western side of Terminal 3 covering nearly 2 acres and will have 400 rooms. More than NIS 100 million will be invested in the project. Construction will begin in 2022 and last for two years.

Brown and Symba Levi will jointly plan and build the hotel, which will be managed by Brown Hotels, which has 21 hotels in Israel and several more hotels in Europe. Brown plans to have 60 hotels by 2023, and currently operates the spa in the King David lobby at the airport. Brown is owned by Leon Avigad, Nitzan Peri and Nir Waizman.

Under the terms of the tender, which Brown Hotels won in 2019, the company can operate the hotel for 25 years, after which it will revert to the ownership of the Israel Airports Authority. Brown Hotels has been assured exclusivity at Ben Gurion airport for at least 10 years.

The Israel Airports Authority first issued a tender for the hotel six years ago but there were no bidders. Only when the terms of the tender were improved in 2019, with the number of rooms doubled to 400, did the project attract interest.

Published by Globes, Israel business news - en.globes.co.il - on October 5, 2021

What is the most mysterious monument in the world that nobody has managed to explain yet?

This place, built around 3,200 BC. Newgrange was constructed 500 years before the Great Pyramids of Giza and 1000 years before Stonehenge. It contains a 19m (62ft) passage to a chamber which is only illuminated at sunrise on the winter solstice. Standing 13m (43ft) high with a diameter of 85m (279ft) the building covers an acre and has two sister sites, Knowth and Dowth, nearby. Up to 34 smaller mounds have been discovered locally.

Despite being rediscovered in 1699 very little is known about its builders, it shares structural similarities with Maeshowe (2800BC) in Scotland, Bryn Celli Ddu (3–2000BC) in Wales and Gavrinis (3500BC) in France.

Newgrange sits in County Meath in Ireland, a mere 30 minute drive from Dublin Airport. How so few know about it is a mystery in itself.

Newgrange - World Heritage Site

Newgrange is a 5,200 year old passage tomb located in the Boyne Valley in Ireland's Ancient East.

Newgrange was built by Stone Age farmers, the mound is 85m (279ft) in diameter and 13m (43ft) high, an area of about 1 acre.

A passage measuring 19m (62ft) leads into a chamber with 3 alcoves. The passage and chamber are aligned with the rising sun on the mornings around the Winter Solstice.

Newgrange is surrounded by 97 large stones called kerbstones some of which are engraved with megalithic art; the most striking is the entrance stone.

Access to the Newgrange monument is via the Brú na Bóinne Visitors Centre.

Newgrange is a Stone Age (Neolithic) monument in the Boyne Valley, County Meath, it is the jewel in the crown of Ireland's Ancient East. Newgrange was constructed about 5,200 years ago (3,200 B.C.) which makes it older than Stonehenge and the Great Pyramids of Giza. Newgrange is a large circular mound 85m (279ft) in diameter and 13m (43ft) high with a 19m (63ft) stone passageway and chambers inside. The mound is ringed by 97 large kerbstones, some of which are engraved with symbols called megalithic art.

Newgrange was built by a farming community that prospered on the rich lands of the Boyne Valley. Knowth and Dowth are similar mounds that together with Newgrange have been designated a World Heritage Site by UNESCO.

Archaeologists classified Newgrange as a passage tomb, however Newgrange is now recognised to be much more than a passage tomb. Ancient Temple is a more fitting classification, a place of astrological, spiritual, religious and ceremonial importance, much as present day cathedrals are places of prestige and worship where dignitaries may be laid to rest.

Newgrange is a large kidney shaped mound covering an area of over one acre, retained at the base by 97 kerbstones, some of which are richly decorated with megalithic art. The 19m long inner passage leads to a cruciform chamber with a corbelled roof. The amount of time and labour invested in construction of Newgrange suggests a well-organized society with specialised groups responsible for different aspects of construction.

Newgrange is part of a complex of monuments built along a bend of the River Boyne known collectively as Brú na Bóinne. The other two principal monuments are Knowth (the largest) and Dowth, but throughout the area there are as many as 35 smaller mounds.

Visitor Information

Visitor access to Newgrange is only by guided tour from the Brú na Bóinne Visitor Centre on the south side of the river Boyne. Newgrange is on the north side of the river Boyne, visitors cross the river by pedestrian bridge and take a shuttle bus to Newgrange. There is no direct public access to Newgrange by road, except for mornings around the Winter Solstice, so if using a GPS Satellite Navigation System, your destination is Brú na Bóinne Visitor Centre.

Opening Times and Admission charges.
Directions to the Brú na Bóinne Visitor Centre.
Accommodation in the Boyne Valley.
Boyne Valley Day Tours including Newgrange.
Private Day Tours from Dublin including Newgrange.

Boyne Valley Private Day Tours

Pick up and return to your accommodation or cruise ship. Suggested day tour: Newgrange World Heritage site, 10th century High Crosses at Monasterboice, Hill of Tara the seat of the High Kings of Ireland and the Hill of Slane where St. Patrick let a Paschal fire in 433 More ...

Winter Solstice

Newgrange is best known for the illumination of its passage and chamber by the winter solstice sun. Above the entrance to the passage at Newgrange there is a opening called a roof-box. This baffling orifice held a great surprise for those who unearthed it. Its purpose is to allow sunlight to penetrate the chamber on the shortest days of the year, around December 21st, the winter solstice. At dawn, from December 19th to 23rd, a narrow beam of light penetrates the roof-box and reaches the floor of the chamber, gradually extending to the rear of the chamber.

As the sun rises higher, the beam widens within the chamber so that the whole room becomes dramatically illuminated. This event lasts for 17 minutes, beginning around 9am. The accuracy of Newgrange as a time-telling device is remarkable when one considers that it was built 500 years before the Great Pyramids and more than 1,000 years before Stonehenge.

The intent of the Stone Age farmers who build Newgrange was undoubtedly to mark the beginning of the new year. In addition, it may have served as a powerful symbol of the victory of life over death.

Each year the winter solstice event attracts much attention at Newgrange. Many gather at the ancient tomb to wait for dawn, as people did 5,000 years ago. So great is the demand to be one of the few inside the chamber during the solstice that there is a free annual lottery (application forms are available at the Visitor Centre). Unfortunately, as with many Irish events that depend upon sunshine, if the skies are overcast, there is not much to be seen. Yet all agree that it is an extraordinary feeling to wait in the darkness, as people did so long ago, for the longest night of the year to end.