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Letter to the Editor: In response to faculty denouncing the ‘Apartheid Wall’ – The Daily Titan

Posted By on December 18, 2019

On Dec. 4, the Daily Titan published an opinion piece in response to the mock Apartheid Wall presented by Students for Justice in Palestine. Unfortunately, misinformation and myths that the wall event intends to debunk, riddled this article.

The first of which is equating Zionism and Judaism. Zionism is a political ideology that seeks to create a Jewish only ethnostate. Theodore Herzl, the father of Zionism, described it as a colonial endeavor and is understood as such by Israeli academics like Ilan Papp. Judaism, on the other hand, is a religion.

Many Jewish individuals describe themselves as anti-zionist as well as some organizations, one of which is Jewish Voice for Peace.

Palestinians live as second-class citizens, and selection committees segregate them based on immutable characteristics. Ethnostates, by their very nature, are racist; they systematically treat one group better than any other. Israel considers Palestinians mere presence as a threat, or as Ilan Papp said in The Ethnic Cleansing of Palestine, as a demographic problem.

Israel is an apartheid state, and not only meets the definition of apartheid in its occupied territories but within its interior land as well. Palestinians endured an ethnic cleansing of their homeland during the Nakba or catastrophe. At least 750,000 Palestinians were displaced, and at least 70 massacres occurred, many of which were mass executions. Those who remained were held under martial law and had their land stolen from them through Absentee Property Laws.

Selection committees systematically segregate Palestinians, and the integration of Zionist organizations such as the World Zionist Organization, Jewish National Fund, and Jewish Agency into the Israeli state help to create even more discriminatory practices. Within the occupied territory, Palestinians are also subject to imprisonment without charge, collective punishment, police brutality, house searches without warrants and are under constant surveillance from physical watchtowers protruding from the wall. This apartheid is described in great detail by Israeli academics such as Uri Davis, whose book, Israel: An Apartheid State, is available at the Pollak Library. As prior Student Justice for Palestine President, Noor Salameh, has stated, the violation of 28 U.N. Security Resolutions and almost 100 U.N. General Assembly resolutions doesnt exactly scream democracy.

The humanitarian crisis in Gaza is related to the election of Hamas, but not in the way described in the piece. After Hamass election, Israel imposed a blockade described as collective punishment and illegal under international law in an Amnesty International report cosigned by 24 other human rights institutions. The citizens of Gaza lack food, clean water, electricity, adequate medical services, and freedom of movement according to the United Nations Relief and Works Agency for Palestinian Refugees because of this blockade, which has left Gaza as an open-air prison.

Defenders of the wall exclude that the Second Intifada was a reaction to illegal policies enacted by Israel in the occupied territories such as the expansion of settlements, transfer of population, denial of the right to return, torture, and land confiscation. They also include a military system that fails to deliver fair trials, the denial of freedom of movement and travel, and various discriminatory laws that align with the United Nations definition of apartheid. The Apartheid Wall is illegal under international law, as found by the International Court of Justice and elaborated on by other political scientists such as Norman Finkelstein. However, even if the wall were legal, it would not be created for security purposes. If it were, then it would be built on the border of the West Bank; however, most of the wall lies within the West Bank and is continually used to annex more territory from Palestinians illegally.

Even more frightening, is the disconnect that the article had with the Jewish community and Hillel. It fell into the age-old fallacy of painting a group with a broad brush. The Jewish community is not monolithic and is instead a diverse group that holds many different ideas and opinions. We were able to communicate with several Jewish students who were extremely excited that the wall was up and even eagerly took videos to share on social media. Everyone is welcome to come to the wall, and we encourage discussion. Several pro-Israel students came up to the wall and had constructive dialogues with our members, who were able to break a few of the myths they had internalized. Regrettably, the writer of this article did not participate in our event and was unable to witness these discussions. Still, human rights and international law organizations are quite clear: Palestinians die daily because of the illegal actions committed by Israel.

In solidarity,

Joshua Fatahi

Student for Justice Palestine President

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Letter to the Editor: In response to faculty denouncing the 'Apartheid Wall' - The Daily Titan

Who will be the Gedolim of tomorrow? – Arutz Sheva

Posted By on December 18, 2019

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The religious Zionist community is a high-quality community whose motto is Torah, Avodah and contributing to the Nation. It is a community which is involved in and influences all aspects of the country in politics, law, academics, in the media and in the army.

There is one front, however, which religious Zionism has neglected Torah learning and producing gedolei HaTorah and spiritual leaders who are connected to the country, army and Torah. Very few of the judges, city and neighborhood rabbis and head rabbis today in Israel are from the religious Zionist community. As such, today there exists a significant lack of religious Zionist rabbis of stature, gedolim (great sages).

The few in our sector who choose to give up higher paying careers for this challenging track, often live in scarcity and some of them drop out along the way. And we as a society lose out on individuals who could have been Torah scholars who are connected to Am Yisrael and the Zionist vision.

In religious Zionism, one who dedicates his life to Torah learning is valued less than people with other careers, and certainly less than his counterparts in the haredi world where they are viewed as superstars.

So what can be done about this?

The solution is quite simple. Today, there are approximately 3,000 married avreichim in the religious Zionist community. The Echad lEchad Foundation has taken upon itself to focus on the 100 top avreichim, those who have the potential to become Torah leaders yet are reliant on our support in order to continue in their studies and become Torah giants. These avreichm receive a significant monthly scholarship in which the model that we are basing on is outstanding dean scholarships given in universities to outstanding students, enabling them to continue in their learning directly to a doctorate.

The avreichim are chosen from all of the religious Zionist yeshivot throughout Israel. They are handpicked by their Roshei Yeshivot, in which each Rosh Yeshiva is given a quota of avreichim to choose according to the number of students in his particular yeshiva. Each avreich who enters into this program commits to not having any other job and to be learning full-time for a period of 3 years.

On December 17, 2019, " , the Yarzheit of Rav Moshe Tzvi Neriya, ztl, Echad lEchad will be running its annual Charity campaign. All donations given on that day will be doubled thanks to a private donor. The goal is to raise 1 million shekel. Its all or nothing. Become a partner in this enormous chessed and support the religious Zionist world of Torah.

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Who will be the Gedolim of tomorrow? - Arutz Sheva

Freedom to criticise Israel is dealt another blow in the US – The National

Posted By on December 18, 2019

An unnerving exception to American norms and protections of free speech is being carved out to limit and punish criticism of Zionism, Israel and even the occupation that began in 1967. A new executive order signed last week by US President Donald Trump which redefines Judaism as a race or a national origin under the terms of the potent Civil Rights Act, rather than as a religion, is a turning point in efforts to use government authority to suppress criticism of Israel on university campuses.

Mr Trumps appointment of Kenneth Marcus to head the Office of Civil Rights at the education department was bound to lead to this, given that he has a long track record as a pro-Israeli hardliner and is one of the most vociferous advocates of such suppression.

By redefining Judaism as a national origin in the eyes of the US government for the first time, Mr Trump is essentially handing Mr Marcus the means to crack down on criticism of Israel in universities traditionally forums of academic freedom that might now be coerced into suppressing such speech on their campuses for fear of losing vital federal funding.

The new order also lends official US government endorsement to a fundamental, but highly debatable, assertion of Zionism: that Jews are not defined only by religion or ethnicity but as a national group.

Efforts to sanction Israel by enforcing existing university regulations forbidding investments in any country that practices apartheid, a holdover from the campaign against systematic racism in South Africa, have not stuck anywhere in the US

This claim is also at the heart of the dual loyalty smear that many US anti-Semites deploy against Jews, suggesting they are more faithful to Israel than their own country. Even Mr Trump has suggested as much on several occasions.

For the past decade, advocates of Israel and Palestinians in the US have attempted to weaponise institutional and national authorities against one another. In this most unequal of struggles, the Israeli side has proven much more successful yet again.

Numerous state legislatures have adopted laws that not only denounce but also sanction and punish anyone who actively supports or advocates the BDS movement, often by denying employment or contracts. Such measures invariably conflate Israel with its settlements in occupied territory.

Yet university campuses are the epicentre of this battle. Pro-Palestinian efforts in the US have largely centred around the Boycott, Divestment and Sanctions movement, which encourages a boycott of Israeli products. It has generated a great deal of rhetoric and passion but little success.

Efforts to divest from Israel by enforcing existing university regulations forbidding investments in any country that practices apartheid, a holdover from the campaign against systematic racism in South Africa, have not worked anywhere. Even when student governments have endorsed this idea, university officials have refused to accept that Israel fits that definition.

Most US campaigns have sought to target Israel generally rather than the occupation and so have met with insurmountable opposition. Contrast that with potent initiatives by many European governments to oppose Israels illegal settlements by refusing to do business with them because they are a clear violation of Palestinian human rights under the Fourth Geneva Convention.

For their part, in addition to numerous lawsuits against the Palestinian Authority, pro-Israel groups have sought to stigmatise and even punish BDS advocacy and other criticism of Israel by asserting that it is inherently anti-Semitic.

The argument is in essence a dispute about Zionism, with each side accusing the other of racism by endorsing or opposing it.

BDS campaigners and many other pro-Palestinian advocates view Zionism as a political ideology or orientation, and hence just as legitimately liable to be critiqued or rejected as any other. But many supporters of Israel have increasingly adopted the view that any wholesale rejection of Zionism is not only anti-Semitic but a primary contemporary form of antisemitism.

They say a rejection of Israels right to exist as a Jewish state that dedicates itself exclusively for the exercise of Jewish national rights and identity as Israels policies since its founding in effect have done and its recently adopted nation-state law overtly declares is racist. And they say it denies Jews the right to national self-determination that all other people supposedly enjoy. Only Israel, they claim, is subjected to a widespread attack on its fundamental legitimacy, and they argue that can only be due to antisemitism.

Many supporters of Israel have increasingly adopted the view that any wholesale rejection of Zionism is not only anti-Semitic but the primary contemporary form of antisemitism

The BDS movement and many other pro-Palestinian groups often take the opposite view. They argue that support for Zionism is racist because it advocates Jewish supremacy over Palestinians. They point to the historic dispossession and exile of millions of Palestinians and the ongoing discrimination against and disenfranchisement of most Palestinians living under Israeli rule. Indeed, they claim, their support for a one-state solution in which all citizens will be treated equally is the only formula for averting racism.

This is hardly the only emotionally charged debate on US campuses but it might be the only one in which institutional and governmental power in the US is being deployed to muzzle one side.

Mr Marcus has already sought to use the power of the administration to coerce several universities into suppressing criticism of Israel, by professors and students alike. Federal funding is a powerful tool.

He and the US administration insist these efforts have nothing to do with clamping down on free speech but of course they do. Indeed, that is their obvious intention. If one defines harsh criticism of Israel or opposition to Zionism as inherently anti-Semitic and attempts to punish it, a crucial channel of debate, thought and discourse is being officially and deliberately shut down.

Alarmingly, the very important and otherwise honourable movement to uphold traditional free-speech values on US campuses usually ignores this organised and official effort to police thinking on Israel and the Palestinians.

But one thing is certain: for supporters of Israel and the occupation, this effort to secure government protection from criticism is anything but a sign of strength. It is a howling cry of weakness.

Hussein Ibish is a senior resident scholar at the Arab Gulf States Institute in Washington

Updated: December 16, 2019 09:59 PM

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Freedom to criticise Israel is dealt another blow in the US - The National

UK General Election: The winner is the Herzlian party Zionist terror networks and Israel flag wavers – Redress Information & Analysis

Posted By on December 18, 2019

By Ian Fantom

The Herzlian party has campaigned vigorously in the British General Election, reaching virtually every household in the country. Four days before polling day the Simon Wiesenthal Centre was widely reported in the British mass media as attacking Jeremy Corbyn for alleged anti-Semitism. Jeremy Corbyn is the biggest global threat to Jews, warns Simon Wiesenthal Centre the worlds leading Nazi-hunting organisation as Boris Johnson urges voters to save Britain from a nightmare' wrote the Mail on Sunday, adding bullet points:

Earlier the UKs Chief Rabbi weighed in with a strong attack on Corbyn, also denouncing him for anti-Semitism. Rabbi Ephraim Mirvis had written an article in the Times headed What will become of Jews in Britain if Labour forms the next government?. It began thus::

Elections should be a celebration of democracy. However, just weeks before we go to the polls, the overwhelming majority of British Jews are gripped by anxiety. During the past few years, on my travels through the UK and further afield, one concern has been expressed to me more than any other. Of course, the threats of the far right and violent jihadism never go away, but the question I am now most frequently asked is: What will become of Jews and Judaism in Britain if the Labour Party forms the next government? This anxiety is justified. Raising concerns about anti-Jewish racism in the context of a general election ranks among the most painful moments I have experienced

Anti-Jewish racism? It was a Jew who first pointed out to me that Jews are not a race, and that that terminology comes from the Nazis. Actually, its older than the Nazis, but the point was still valid.

The Evening Standard reported on this under the heading: Chief Rabbi Ephraim Mirvis warns Jeremy Corbyns handling of anti-Semitism makes him unfit for high office, and quoted from the article: Jewish community has watched with incredulity as supporters of the Labour leadership have hounded parliamentarians, members and even staff out of the party for challenging anti-Jewish racism. Oh really? Not the other way round? This became the lead story in that evenings BBC flagship news analysis television programme. It interviewed the pro-Zionist Jewish Labour Movement, but not its rival group, Jewish Voice for Labour, which supports Jeremy Corbyn. and this was written up on the BBC News website:

Ephraim Mirvis

The Chief Rabbi of Britain and the Empire is a title that bears some formal recognition by the Crown, even though his rabbinical authority is recognised by only slightly more than half of British Jews, states Wikipedia. I checked the numbers out with the reference provided, which was a report by the the Board of Deputies of British Jews and the Institute for Jewish Policy Research titled Synagogue membership in the United Kingdom in 2010. I concluded that was a gross exaggeration.

The Chief Rabbi is the rabbi of the United Synagogue, which states: The US has a Zionist commitment to strengthening its members bond with the land and state of Israel; a central feature in our beliefs and prayers, and so this confirms that the United Synagogue is a political organisation.

Theres been a lot of criticism of the Chief Rabbi in the alternative media. This was summed up quite well by Stuart Littlewood, writing in Redress Information & Analysis, in an article headed UK Chief Rabbis pious bid to sabotage Corbyn. But what of his own record on fighting racism?. He also reported that when the Archbishop of Canterbury, Justin Welby, tweeted his approval a leading campaigner against racism immediately resigned from a Church of England advisory body in protest. Gus John wrote to the Church of Englands national adviser on minority ethnic issues: Those who occupy houses clad with stained glass should perhaps be a trifle more careful when they join others in throwing stones, the article reports.

Ephraim Mirvis with Boris Johnson

Since Jeremy Corbyn was elected leader of the Labour Party there has been a relentless campaign from within the party to unseat him. The head of the Herzlian partys headquarters in London was filmed by an undercover team from AlJazeera talking to his supporters at a Labour Party conference. Ambassador Mark Regev told them: Weve got to say in the language, I think, of social democracy, these people are mysogenistic, they are homophobic, they are racist, they are anti-Semitic, they are reactionary. I think thats what we need to say. Its an important message.

The documentary series showed how the Herzlians had been organising to undermine Jeremy Corbyn as the Labour Party leader, as well as a government minister who had been critical of Israel over Palestine. Britains then foreign minister was Boris Johnson, who told the House of Commons that the Israeli ambassador had apologised, and so the matter was over.

Shortly after the polling stations had closed on 12 December, one commentator said there had been two reasons for the exit polls to show a swing towards the Conservatives. One was over the issue of Brexit, and the other was that Jeremy Corbyn was toxic. This was a measure of the success of the Herzlian partys influence in the UKs parliamentary General Election. Word had gone around that Jeremy Corbyn was anti-Semitic or at least that he was allowing anti-Semitism to thrive in his party.

Theodor Herzl

Yet there has indeed been anti-Semitism in the parliamentary Labour Party. Jeremy Corbyn has not had a free hand in his leadership, but has been obliged to follow the decisions of his National Executive Committee. As a result he had become a spokesman rather than a leader. His opponents within the Labour Party were Herzlians, supporters of the Zionist aspirations which Theodor Herzl advocated. In his diaries, Herzl wrote of rich Jews and poor Jews, and advocated the expulsion of poor Jews from Russia and Germany, so that they would be channelled into Palestine, ready for the creation of a Jewish state. His complete diaries clearly show this, but they werent published until 1960, and even then the publications were difficult to get hold of. Recently they have appeared on the internet, and the case that Herzl was anti-Semitic was made out in the Unz Review in UKs Labour anti-Semitism split: Just what the doctor prescribed. Herzl described his ideas as a military campaign, and it seems that the Herzlians are following that philosophy to this day.

At the last count, the Parliamentary Labour Party included 80 members of the Herzlian partys Labour Friends of Israel, and the Parliamentary Conservative Party included 80 per cent members of the Herzlian partys Conservative Friends of Israel. Prime Minister Boris Johnson is believed to be a member of the Conservative Friends of Israel, though he did on one occasion manage to criticise Israels treatment of the Palestinians without being targeted, as another Conservative minister was, and as Jeremy Corbyn has been since he was elected leader of the Labour Party. That may be because he also lavished praise on Israel. I suspect that the Herzlian party would have preferred Michael Gove, who had previously blocked Boris Johnson in becoming prime minister, but they were more dedicated to blocking Jeremy Corbyn, who had been a vociferous long-term critic of Israel.

Leading adherents of the Herzlian party must be aware of the policies of their founder, Theodor Herzl, and that his policies were extreme in their anti-Semitism. Thus, the anti-Semites in the Labour Party are the adherents of the Herzlian party, who simply project their own racism onto their critics.

The battleground has been in the Labour Party because in the party as a whole the Herzlians are outnumbered, and they were losing their hold on the Parliamentary Party. In the Conservative Party they hold a firm grip.

With their campaigning against Jeremy Corbyn they succeeded in making his name toxic, thus helping to ensure a victory for the Conservative Party. The Herzlian party are thus the winners in Thursdays [12 December] General Election, and will oversee British politics for the foreseeable future.

Ian Fantom is an information scientist with MSc in Physics. Organises monthly meetings for Keep Talking in London and Keep Talking email discussion groups in English and Esperanto. Popularised Esperanto in the 1970s.

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UK General Election: The winner is the Herzlian party Zionist terror networks and Israel flag wavers - Redress Information & Analysis

According to the French National Assembly, Macron is an anti-Semite – Haaretz

Posted By on December 18, 2019

At the time, French President Emmanuel Macron had one thing to say about the transfer of the U.S. Embassy to Jerusalem: It caused deaths. People died.

The statement infuriated the Israeli government. It was a punch in the gut to the new nationalistic and imperious form of Zionism.

At the beginning of the month, the French National Assembly voted to declare that anti-Zionism is a new form of anti-Semitism. Macrons remarks were anti-Zionist, so based on the new parliamentary resolution, the French president is an anti-Semite.

Last month, the European Court of Justice ruled that all of the countries of the European Union are obligated to implement the 2015 EU decision to clearly label products from West Bank settlements as such. That is an explicitly anti-Zionist decision, and therefore not only the court but also all of the EU member states that have implemented it are anti-Semitic.

According to this definition, international law, which has also deemed the settlements as illegal, is anti-Semitic. So are most of the worlds leaders and a large portion of the worlds Jews, the Arab countries, Arab Israelis, soft left-wingers and extreme leftists, many members of the U.S. Congress, and Israeli politicians who have expressed opposition to the American decision, to the annexation of the Golan Heights or to the continued occupation.

Zionism, be it right or wrong, good or bad, is rooted in age-long traditions, in present needs, in future hopes, of far profounder import than the desires and prejudices of the 700,000 Arabs who now inhabit that ancient land, Lord Arthur Balfour wrote in 1919. It was the declaration two years earlier that bears Balfours name and that he drafted expressing Britains support for the establishment of a national home for the Jews. But like the Balfour Declaration, the French National Assemblys resolution also contains a significant flaw. It doesnt define Zionism.

Is Jewish colonialism Zionism? Is the dream of a Greater Land of Israel part of those hopes that Balfour described as having profounder import than the desires of the Arabs? And most importantly, is the interpretation of Israel as the Jewish state and as the standard bearer of Zionism, as well as the policy of its government, the only accepted definition of Zionism?

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There is no dispute over the fact that the State of Israel is the crown jewel of the Zionist dream, the fulfillment of an ideology aimed at providing the Jews with a designated area where they can live their lives. International recognition of Israel gave it legitimacy to be the Jewish national home in the world, but at the same time it required Israel to conduct itself according to the rules of the international community, international law and the universal rules of ethics required of every country that is a signatory to international conventions.

Those conventions recognize situations involving occupation, but also set rules regarding the occupation and the settlement of occupied territory.

When Israel adopts racist laws, when it violates international conventions related to the occupation, when it permits the relocation of the occupying population to the occupied territory, when it incites against a national minority living in its territory, its legitimacy is eroded and its founding idea, Zionism, undergoes diabolical mutation that destroys its values.

That mutation feeds the anti-Semitic monster that is unable to distinguish between Jewish identity, Zionism and Israeli identity. Paradoxically, Macrons diagnosis that anti-Zionism is anti-Semitism helps the anti-Semites. Based on his equation, support for Zionism even when it is distorted and deceptive, even when it brings tragedy upon another people, even when it gets a racist interpretation from the Israeli government, is a supreme test of humanism, just like the war on anti-Semitism.

From now on, anyone who seeks to fight anti-Semitism must also swear allegiance to Zionism. It comes as a single package. Well see how many fighters against anti-Semitism around the world agree to come together around the Zionist banner.

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According to the French National Assembly, Macron is an anti-Semite - Haaretz

How to Reframe the American-Israeli Alliance in a New Age of Great-Power Competition – Mosaic

Posted By on December 18, 2019

In his new essay for Mosaic, Arthur Herman describes the impasse in Israel-U.S. relations occasioned by Israels increasingand, it is said, increasingly worrisometies with China, Americas chief geopolitical competitor. In doing so, he records as well some problematic aspects on the American side, especially a deep layer of mistrust, harbored by some U.S. officials toward their Israeli counterparts, that stems from legacy grievances against the Jewish state including the Jonathan Pollard affair in the 1980s and crises in the early and mid-2000s involving Israels defense exports to China.

To resolve the impasse, Herman then proposes a Defense Trade Cooperation Treaty (DTCT), an instrument less formal and all-encompassing than an actual defense treaty, aimed specifically, and remedially, at marrying the unique industrial and technological strengths of each partner in the furtherance of their shared national interests.

I agree both with Hermans diagnosis and with his proposed approach. Here I would like to broaden the discussion by offering some additional strategic context and delineating a number of specific steps toward a more constructive path ahead.

Todays U.S.-China-Israel triangle is an evolving system of relationships, taking shape in a changing environment and dominated by the bilateral dynamic between the two major powers concerned. Historically, Israel in its early decades had little to do with China, a non-aligned Communist power that formally sided with the Arabs. Then, after the Nixon administration chose to engage with Beijing in the 1970s, Israel began military exports to China with Washingtons blessing.

By the early 2000s, however, this changed as, with then-recent crises over Taiwan in mind, the U.S. started to regard China as a potential military rival and, correlatively, to see Israels defense exports as posing a possible risk to American forces and strategic needs. This precipitated the Phalcon and Harpy contretemps described by Herman both here and in his earlier Mosaic essay, Israel and China Take a Leap Forwardbut to Where?

And that brings us to the current phase, defined by Americas sharp strategic transition from an era mainly defined by the global war on terrorism to an era of great-power competition in which China is now seen as the number-one rival and, in some eyes, evil enemy. The transition is occurring in two dimensions: in the strategic area of Americas conceptual, material, and military priorities, and in the emotional area of American mindsets and perceptions.

On the strategic level, the key document marking the departure from the war on terrorism, which had largely defined American priorities since September 11, 2001, is the 2017 U.S. National Security Strategy (NSS). Where the previous focus was on the Middle East, prioritizing ground and special forces and calling for counterterrorism and counterinsurgency missions, the new focus is on near-peer rivals in Asia and the Indo-Pacific and calls for stronger nuclear, naval, air, space, and cyber capabilities.

The 2017 NSS also regards American prosperity as a central pillar of national security, for which a key component is the U.S. national-security innovation base. Under this heading, the NSS lists a number of emerging technologies that can ensure both Americas economic leadership and, thanks to the spin-on from commercial to military applications, its future military dominance.

Not surprisingly, China has a similar technology wish-list, as expressed in Made in China 2025 and other such future-oriented plans, and its own concept of civil-military integration. In other words, both great powers have lately adopted a dramatically expanded view of their national security and are aiming at the same high grounds of techno-strategic dominance.

As for how all this works out in the realm of policy, American thinking is still a work in progress. In some areas, as is well known, the U.S. seeks to increase its economic relations with China, if on more advantageous conditions, and for that purpose is engaged in hard-knuckle, tariff-supported negotiations that are just now nearing a first-phase trade agreement with Beijing. In other areas, however, it seeks altogether to bar Chinese access to both the American and other global economies, and to defend vigorously against Internet theft, cyber espionage, and threats to sensitive supply chains. In still other areas, U.S. thinking is less advanced, especially in the complex and dynamic fields of science and technology where more time and study will be needed before an appropriate policy response can be formulated. Similarly under development is the formation of alliances, partnerships, and coalitions with friendly nations to help in jointly addressing these various challenges.

On the emotional side, Americas awakening to the Chinese challenge was abrupt and traumatic: a sudden recognition that the decades-old policy of engaging China had failed to convert it into the responsible player envisioned by successive U.S. administrations. After having seemingly wasted decades and trillions in an effort to remake the Middle East, this sudden wakeup, accompanied by a sense of Chinas betrayal and abuse of U.S. trust, lent urgency and pique to the felt need for a sharp change in course. Among experts, across multiple areas of government, and in American public opinion, a rare bipartisan consensus has formed around a negative view of China.

It is against this backdrop that the current U.S.-Israel dialogue is now taking place.

On the strategic level, Israel is of course a proven close ally of the U.S., tested and confirmed over decades of war against terror. Israels deep knowledge of and access to the Middle East, its world-class intelligence and cyber capabilities, its military experience and the lessons learned therefrom: all have contributed to Americas own efforts and saved countless American lives.

Transitioning this alliance to the new age of great-power competition is the duty now facing both sides, and it has presented challenges of its own in terms of expectations, mutual communication, and agreed-upon processes and policies in a still-emerging strategic framework.

An elementary step going forward is to acknowledge the current gaps in perception between the U.S. and Israel. According to a recent PEW survey, only 26 percent of Americans entertain a favorable view of China, with 60 percent holding an unfavorable view. In Israel, by contrast, the corresponding figures are almost exactly the reverse, at 66-percent favorable and only 25 percent unfavorable. This more generally positive view rests on the absence of any history of direct conflict between China and the Jewish state, or any memories of massive Chinese support to Israels Arab enemies; that dubious honor belonged to the Soviet Union.

As a result, however, Israel is somewhat behind the United States in adjusting to the potential security risks presented by its involvement with China. Moreover, unlike in the areas of Israels traditional security expertise, its overall knowledge about China is significantly limited, both in government circles and among academic experts.

True, differences in levels of threat perception are natural among friends and allies. Take the case of Iran, which is Israels top national-security threat but, on the U.S. list, only number four, behind China, Russia, and North Korea. Even Israels years-long insistence on the global seriousness of Irans terror activities and proxy warfare failed materially to affect the American focus on defeating Islamic State. To this day, while Israel has reportedly struck Iranian assets and forces in Syria and Iraq hundreds of times, U.S. Central Command has so far evidently had no authority to act against Iranian forces except in immediate self-defense.

Yet this divergence in opinions and priorities is, to repeat, natural. The U.S.-Israel dialogue about it allows each side to safeguard its respective national-security concerns while offering support to the other.

Potentially more serious are the repercussions of a second factor. For the last decade, Israel has been seeking to upgrade its ports. In this effort, it repeatedly approached Washington for help in securing the interest and participation of American companies; but to no avail. As late as 2015, when it signed a contract with Chinas SIPG for a 25-year lease to manage operations of the new container wharf in Haifa, Israel encountered no objection from Washington. Nor did it encounter an objection when, in March 2017, after a decade of developing economic relations, Israel and China signed a comprehensive innovative partnership.

Not until later in that same year was Americas new National Security Strategy published, dramatically resetting the global power landscape and thereby also implicitly reframing Israels policies and conduct within it. Technological innovation was now placed at the very center of the U.S.-China competition; simultaneously, Haifa port was now evaluated in light of Chinas challenge to Americas maritime and naval dominance and of Chinas strategic Belt and Road Initiative.

In both cases, prior decisions by Israel were now suddenly seen in American eyes as serving the rival power. This isnt a technical or professional question, which we could surely solve, an American colleague said to me, it is an emotional one: Israel, our blood-ally for the last two decades, is suddenly on the wrong side of the road.

The U.S. just took a U-turn in its global policy. Israel now needs to catch up.

In the last years, the U.S. has approached Israel about three aspects of its China relations: foreign investments, the Haifa port, and fifth-generation (5G) communications.

In the category of foreign investments, Arthur Hermans essay describes well Israels efforts to devise an appropriate oversight mechanism that can improve security without simultaneously imposing a regulatory burden so severe as to stifle the growth of the high-tech industryIsraels main economic engine. These efforts have recently come to fruition in an oversight committee that will soon begin its work.

Herman worries about the committees weak powers, and in general about the informal procedures of Israels security agencies. But in fact, over the last years, two attempts by a Chinese buyer to acquire control of Israeli insurance and finance companies were blocked by the relevant regulator. Similarly, in the area of 5G, it is highly unlikely that, in contrast to some of Americas partners in Europe and its Five Eyes allies (Australia, Canada, New Zealand, the UK), Israels cellular networks will ever include Chinese core components.

In Israel, the operations of the new investment-oversight committee are to be reviewed and updated every six months, thus allowing for improvement and development, possibly incorporating advice from friends. Is it necessary to note in this connection that the U.S. and some other Western countries did not revamp their own procedures overnight, either? Israels business community, long burdened by heavy regulation, is already complaining about the additional large shadow being cast over its activities by security considerations.

Certainly there is much for Israel to improve, and certainly in some technological areas. But the first steps have not been launched from a zero baseline; all in all, Israel is under way and moving in the right direction.

In fact, it has adopted a policy approach similar to Americas: barring some areas of trade with China due to its own national-security concerns, some of which it shares with the U.S. (ranging from military, defense, and dual-use exports to sensitive national assets), permitting and developing benign areas of trade (water technology, agriculture), and studying still other fields, especially in high-tech and emerging technologies, in which no policy has yet been designed.

In general, wherever the U.S. has well-defined boundaries, Israels choices are made within them. Where the U.S. is still deliberating, sometimes Israel does so as well. In still other cases, Israel is an outlier, ahead of others by decades. For instance, since the late 1960s Israel was well-known for its stringent airline-security procedures, long before the world would belatedly join it after the traumatic shock of 9/11. Similarly, in its existing 3G and 4G cellular infrastructure, again in stark contrast with the situation elsewhere, no Chinese core components are to be found.

From this angle, the differences between Israel and America should be seen not just as a source of tension but also as fertile ground for synergy and joint learning. We keep hearing from you what we should not be doing with China. Why dont you tell us how we can be of help? asked an Israeli speaker during a meeting with a U.S. China expert. In that question lie both the key to avoiding a crisis in the U.S.-Israel relationship and a useful pointer for taking the relationship to the next level.

As it builds its new national-security bases of innovation and technology, the U.S. knows that Israel is both a proven ally and a very serious potential partner. Indeed, as Israel has much to learn about China, the U.S. has much to teach it. Given their mainly regional priorities, Israels intelligence agencies will never be as knowledgeable about China as are Americas. Bringing Israel up to speed, and thus closer to the U.S. viewpoint, should entail policy and intelligence support from the U.S. Such support will help place Israels existing defense exports to Asia within the context of Americas interest in building partner capability in the Indo-Pacific without needlessly requiring Jerusalem to adopt an overtly hostile position toward China specifically.

Granted, a U.S.-Israel crisis over China is still possible, and one can assume it would be over technology and innovation. Despite and alongside dazzling success stories, as in joint cyber warfare against Irans nuclear project and joint missile-defense enterprises like Arrow and Iron Dome, Israel does continue to be regarded as a competitor to America in the area of defense export. That is why we need to do our best to prevent such a crisis from developing, to seek new ways to cooperate, and to build on the great potential for shared growth and opportunity.

For example: beyond pooling our defense technologies in a DTCT or some other format, we ought to be seeking a U.S.-Israel strategic innovation alliance far exceeding the defense realm. After all, why shouldnt the U.S. and its partners be in a position to compete with China in the non-defense-related global markets of innovation and infrastructure, thereby releasing businesses and countries from the choice of China or nothing?

On these frontiers, as Washington knows well, Israel has a great deal to offer. Moreover, on the new watershed line between the U.S. and China, Israels Silicon Wadi more naturally flows toward Silicon Valley than to Chinas Yangtze or Yellow Rivers. To critics in America demanding that Israel has to choose, the answer is that it long ago made that choice, and without a blink. In another Pew survey, a decisive 82 percent of Israelis see the U.S. as their countrys top ally; only one percent mention China. Between its relatively new trade partner in the East, with which it enjoys friendly relations, and its staunch strategic ally in the West, with which it shares values, family, and culture, not to mention hardship, blood, sweat, and tears, Israel has long since made its choice.

Like many in the worldand like America itselfIsrael cannot and need not simply ignore Chinas economic potential. Like the U.S., it needs to engage China and gain from that countrys significant wealth, markets, and other advantages. At the same time, like most small and medium nations, Israel has to protect itself against the risks that bear the signature of Chinese power politics and practices. Against that background, and in light of both our governments striving to adjust and align policies, there looms the opportunity to advance our strategic cooperation.

Nor is this just a bureaucratic exercise. Our publics also need to be informed. As one of Americas closest allies, and one profoundly grateful for that fraternal status, Israel often finds itself held to higher standards and burdened with higher expectations; sometimes, the latter are articulated in the form of uniquely harsh criticism. Here, Israel and its American friends might play a useful role here by subjecting such criticism to cool analysis through the exercise of fact, reason, and the yardstick of proportionality. Trading with China is not tantamount to betrayal; taking time to adjust is no breach of trust.

The goal should be to address mutual concerns, to alleviate shared anxieties, and, keeping a firm eye on the new horizon beckoning us, to complement each others powers and rejuvenate and strengthen our friendship, cooperation, and mutual support. Together, we can do it.

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How to Reframe the American-Israeli Alliance in a New Age of Great-Power Competition - Mosaic

Toxic mutation of an ancient hatred: Left-wing Antisemitism – Arutz Sheva

Posted By on December 18, 2019

Author's note:This Policy Paper began life as a paper I presented on a panel about antisemitism at the Centre for Independent Studies Consilium conference held in September 2019. Joining me on the panel there were Mt Hajba, Daniel Pipes, and Julian Leeser MP. My conversations with them helped clarify my thinking on key points and I am grateful for their contributions.

I am also grateful to Henry Ergas, Tzvi Fleischer, Simon Cowan, and Jeremy Sammut who read an earlier draft of this Policy Paper. They corrected a number of factual errors and made very helpful comments about the structure of the argument. Karla Pincott edited the manuscript and designed the cover, and Ryan Acosta laid out the text for publication.

Part I

Antisemitism the hatred of Jews has long been a part of human history, and has appeared indifferent forms, with different motivations and varying intensities. Many factors are proposed as explanations for antisemitism, which long predates Christianity[1] although historically Christianity has also contributed to it.

The demonology about Jews became and remains deeply entrenched in Western culture; and provokes an eliminationist response that is an integral component of antisemitism.[2] As Jonathan Sacks has noted:

"Antisemitism exists and is dangerous whenever two contradictory factors appear in combination: the belief that Jews are so powerful that they are responsible for the evils of the world, and the knowledge that they are so powerless that they can be attacked with impunity[3]"

Working definition and spelling of antisemitism

In 2016 the International Holocaust Remembrance Alliance (IHRA), a large, multinational intergovernmental body, adopted a Working Definition of Antisemitism that has now become the most widely accepted definition. It is the definition used in this Policy Paper:

Antisemitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.[4]

While there are different points of view about the correct spelling, this paper will adopt the spelling advocated by IHRA: antisemitism. However, where an author who uses a different form is quoted, that spelling will be retained.

New Forms of the Ancient Hatred

After World War II and the Holocaust, antisemitism seemed unthinkable and any public expression of it was certainly unacceptable. However, this does not preclude that it continued to fester in private. And there is now clear and increasing evidence that public expressions of antisemitism are on the rise again in many parts of the Western world.

Writing in the Philadelphia Inquirer in August 2019, columnist Marc Thiessen cited a recent CNN poll that found: more than a quarter of Europeans say Jews have too much influence in business and finance, while one in five said Jews have too much influence in the media and politics.[5] In a survey of Israeli Jews conducted in 2016, the Pew Research Center found 64% thought antisemitism is very common around the world; and 76% thought antisemitism is not only common but is increasing.[6]

In global terms, antisemitism has spread with the greatest intensity in Arab and Islamic countries during the post-war era. The founding of the State of Israel in 1948 contributed to this intensification but it also coincided with the rise of Arab nationalism and the emergence of anti-colonialist sentiment in Europe.

However, it is important to note at the outset that antisemitism is not a consequence of the existence of Israel or of its actions.

As Daniel Jonah Goldhagen has observed, antisemitisms tropes are age-old and precede Israels founding, its conflict with the Palestinians, and its dealings with its Arab neighbours.[7] Nor does the existence of antisemitism depend upon the actions of Jews, whether individually or collectively.[8]

Whereas public manifestation of antisemitism in Arab and Islamic countries has intensified since 1945, it was accompanied by a decline in western European countries where the open expression of race-based prejudice became and remains unacceptable.

However, over the past 40 or 50 years, a distinctive form of non-racial antisemitism has emerged as a potent force on the political left what is frequently called the postmodern left. This evolution has been charted by scholars such as the late Robert Wistrich:

Classical anti-Semitism, it should be remembered, proclaimed the Jews as a minority group to be an existential menace to a given nationa danger to its internal homogeneity, unity, religious values, and racial purity. Postwar anti-Zionism, on the other hand, sees the nation of Israel above all as a deadly threat to world peace and the international order.[.9]

This increase in left-wing antisemitism was noted in a recent report published by the United Nations Special Rapporteur on freedom of religion and belief, Ahmed Shaheed, which looked specifically at the issue of antisemitism[10] and noted:

Numerous reports of an increase in many countries of left-wing antisemitism, in which individuals claiming to hold anti-racist and anti- imperialist views employ antisemitic narratives or tropes in the course of expressing anger at policies or practices of the Government of Israel. [The Rapporteur] emphasizes that it is never acceptable to render Jews as proxies for the Government of Israel.[11]

Left-wing antisemitism has deep roots in 19th century political thought, but its 20th century manifestation is closely linked to the combined forces of identity politics, anti-colonialism, and anti-imperialism unleashed in the 1960s and 1970s. These forces tend to fuse in the form of anti-Zionism hostility to the state of Israel which is a signal feature of postmodern left antisemitism. Analysis of the apparent paradox of the emergence of antisemitism on the political left, therefore, yields a good understanding of how the facets of this ancient hatred have evolved and now appear in a modern guise.

The Postmodern Lefts Convergence of Anti- Zionism and Antisemitism

The view that the State of Israel should not exist the basic form of anti-Zionism has come to form a cornerstone of postmodern left antisemitism. In its more extreme expressions, anti-Zionism denies both the very concept of Jewish peoplehood entitled to self- determination, and the right of a lawfully constituted state to safeguard the security of its borders and its people. Anti-Zionism demonizes, dehumanizes, and delegitimizes Israel in order to bring about its destruction, says British commentator Melanie Phillips.[12]

Support for the creation of the State of Israel was widespread on the political left during the 1947-48 Arab-Israeli war. However, the 1967 Six-Day War marked a specific turning point in international perceptions of Israel. After 1967, the opposition to Israel which came from the left was directed at its occupation of territory, especially the 'West Bank', its military strength, and its perceived status as a hegemonic regional power closely allied with the United States of America.[13]

Soviet criticism of Israel, in turn, fed a fervent communist anti-Zionism that promoted defamatory theories of a global conspiracy funded by Jewish money committed to wreaking political and economic havoc in western countries.[14]

When the postmodern left emerged in the 1950s and 1960s, its worldview absorbed much of this Soviet propaganda, with a key tenet remaining a commitment to anti-Zionism the view that the State of Israel is illegitimate and should not exist. Added to the anti-Zionist denial of Israels claim to an ancestral homeland was a contradictory claim that the Jews sought to maintain a racial state in Israel.[15]

In historical terms, anti-Zionism has been quite distinct from antisemitism. Whereas the racist prejudice of antisemitism was largely a phenomenon of the political right, anti-Zionism was based on what Australian scholar Philip Mendes has described as a relatively objective assessment of the prospects for success for some Jews in Israel/Palestine.[16] In recent decades, however, as anti-Zionism has developed into a rejection of the legitimacy of the State of Israel, anti-Zionism and antisemitism have converged.

The postmodern lefts anti-Zionism was certainly influenced by Soviet hostility to Israel. However, it is a phenomenon which owes even more to the determination among the post-World War II generation to oppose racism and colonialism. Israel, according to the postmodern left, is an illegitimate remnant of western colonialism in the Middle East a view increasingly endorsed by the United Nations as it added newly decolonised states to its membership.

Postmodern left anti-Zionists invariably insist their target is neither Jews nor individual Israeli citizens going about their ordinary lives. Rather, their target is the State of Israel itself, which they hold to be a political regime promulgating illegal, coercive, and dehumanizing treatment of Palestinians. It is a line of argument that attempts to defend the distinction between anti-Jewish remarks and criticism of Israeli government policy.

Part II willbe posted tomorrow.

Prof. Peter Kurti is a Senior Research Fellow, Director of the Culture, Prosperity & Civil Society program at the Centre of Independent Studies, and adjunct Associate Professor at the School of Law, University of Notre Dame, Australia. He has written extensively about issues of religion, liberty, and civil society in Australia.

Endnotes:

1.While recording the extensive political and religious conflict in which Jewish communities were caught up in the ancient world, Edward Flannery identifies Egypt in the 3rd century BCE as the place where the first clear traces of a specifically anti- Jewish sentiment appears. Edward Flannery, The Anguish of the Jews: Twenty-Three Centuries of Antisemitism, (Mahwah, New Jersey: Paulist Press, 1999), 11.

2.Daniel Jonah Goldhagen, The Devil that Never Dies: The Rise and Threat of Global Antisemitism, (New York: Little, Brown & Co., 2013), 81.

3.Jonathan Sacks, quoted in Bernard Harrison, The Resurgence of Anti-Semitism: Jews, Israel, and Liberal Opinion, (Lanham, Maryland: Rowman & Littlefield, 2006), 20.

4.International Holocaust Remembrance Alliance, Working Definition of Antisemitism, (26 May 2016) https://www.holocaustremembrance.com/ node/196

5.Marc Thiessen, The rise of anti-Semitism on the Left, Philadelphia Inquirer, (13 August 2019) https://www.inquirer.com/opinion/ commentary/anti-semitism-left-liberals-marc- thiessen-20190814.html

6.Israels Religiously Divided Society, Pew Research Center (March 2016), 222-223 https://www. pewforum.org/2016/03/08/anti-semitism-and- discrimination

7.Daniel Jonah Goldhagen, as above, 175.

8.See Deborah Lipstadt, as above,19.

9.Robert Wistrich, The Changing Face of Anti- Semitism, Commentary, March 2013, Vol. 135 (3), 31-34, 33.

10.Combatting Antisemitism to Eliminate Discrimination and Intolerance Based on Religion or Belief, United Nations Special Rapporteur on Freedom of Religion and Belief (20 September 2019), https://www.ohchr.org/Documents/Issues/ Religion/A_74_47921ADV.pdf

11.Combatting Antisemitism, as above, para. 17.

12 See Melanie Phillips, https://www.facebook.com/watch/?v=250284799188055

13.See Philip Mendes, Whatever happened to the political alliance of the Jews and the Left?, ABC Religion & Ethics (20 June 2018) https://www. abc.net.au/religion/whatever-happened-to-the- political-alliance-of-the-jews-and-the-/10094614

14.See Ruth R. Wisse, The Functions of Anti- Semitism, National Affairs (Number 41, Fall 2019) https://nationalaffairs.com/publications/detail/the- functions-of-anti-semitism

15.David Cesarani, Anti-Zionism in Britain, 1922- 2002: Continuities and Discontinuities, The Journal of Israeli History, Vol. 25, No. 1, (March 2006), 131-160, 146.

16.Philip Mendes, When does criticism of Zionism and Israel become anti-Jewish racial hatred?, in Peter Kurti (ed.), Whats New with Anti-Semitism?, (Centre for Independent Studies: St Leonards, NSW, 2012), 15.

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Toxic mutation of an ancient hatred: Left-wing Antisemitism - Arutz Sheva

Connecting communities: Holiday traditions unite various cultures across the state – Jersey’s Best

Posted By on December 18, 2019

The arrival of the holiday season brings a certain magic to the world. Special songs, foods and beloved traditions remind us why many consider the weeks between Thanksgiving and New Years Day to be the most wonderful time of the year a season to gather with family, friends and neighbors to enjoy old traditions and create new ones. For many, this season of light, joy, peace and togetherness presents an opportunity to look beyond ourselves and think of others.

Here in the Garden State, a melting pot of people with many backgrounds and beliefs creates a multitude of ways to celebrate across our diverse state. From Christmas to Chanukah to Kwanzaa, New Jerseyans observe these special times with practices steeped in faith, tradition and cultural significance.

Regardless of how one may choose to spend the holidays, this season gives us the chance to celebrate our unique identities and reflect on what brings us all together.

Heres a look at some of the ways people across New Jersey will celebrate the holiday season:

Chanukah

Chanukah, the Jewish Festival of Lights, begins in the evening of Sun., Dec. 22 and ends in the evening of Mon., Dec. 30 this year.

Chanukah means dedication. The holiday recalls a miracle that occurred when a small army of Jewish Maccabees fought an oppressive regime, won against incredible odds and gathered in victory to rededicate the Holy Temple in Jerusalem. They only had one vessel of sanctified oil needed to light the Menorah. The oil would last just one day and it would take eight days to make more. After debating what to do, they lit the Menorah and the oil miraculously burned for eight days.

Symbolically, Chanukah is a holiday of light and increasing light in the world, said Keith Krivitzky, managing director of the Jewish Federation of Ocean County. People give gifts to family and friends, and the Menorah is displayed. Traditional foods include potato latkes like mini potato pancakes and sufganiyot, similar to jelly donuts.

The most significant Jewish holidays are recognized in the Torah, or Old Testament. Though Chanukah was established later by rabbis, it has taken on more significance today due to its proximity to Christmas.

The good news is that it makes for a more diverse holiday season that, along with other holidays like Kwanzaa, speaks to people of many faiths and traditions, Krivitzky said. When the holidays overlap as they do this year I like seeing the world through the prism of all the different lights kindled by each tradition, and I love the smells of all the different holiday meals being prepared and shared.

Rabbi Levi Walton of the Lincoln Park Jewish Center in Yonkers said family celebrations give people of faith a chance to go deeper into the meaning of the holiday. He recommends Jewish people commit to lighting the Menorah and saying the blessing each of the eight nights, keeping in mind how the problem the Maccabees faced all those years ago is relevant to the problems we face today. Chanukah is about an internal debate: What do you do if you only have a little bit to give? How can my small candle make a difference? Whats the point? The message is this even if you have just a little bit of light to give, give it to the world.

Kwanzaa

The seven-day festival of Kwanzaa begins on Thurs., Dec. 26, 2019 and ends on Wed., Jan. 1, 2020.

Created by Professor Maulana Karenga more than 50 years ago, Kwanzaa celebrates African American culture and history. It is a pan-African holiday, which means it is a part of a worldwide movement that promotes solidarity among all people of African descent. One doesnt have to be black to partake in the celebration.

The seven-branch kinara holds candles in symbolic colors of the holiday red, green and black. One candle is lit each day to reflect the Nguzo Saba, the seven core principles of African tradition unity, self-determination, collective work, cooperative economics, purpose, creativity and faith.

Kwanzaa offers an opportunity for families to reflect, share, celebrate, reminisce, educate and embrace their culture, said Helen Jones-Walker, chair of public relations for the African American Cultural Collaborative of Mercer County. During the Kwanzaa celebration, the use of drums and other instruments creates an atmosphere that demands respect and resonates an aura of remembrance, reverence and tranquility.

Kwanzaa was created by a man with the intent to strengthen the black family. Understanding the Nguzo Saba can help create a better man, woman and child which in turn creates a better family in a society that is heavily affected and influenced by social, economic, psychological and political barriers, Jones-Walker said. The celebration of Kwanzaa highlights the importance of having a heritage, customs and traditions. To understand that you are a part of a heritage is empowering; it unites families and promotes community.

Christmas

Christmas, a holiday honoring the birth (nativity) of Jesus Christ, is on Dec. 25.

Christians and non-Christians alike partake in familiar Christmastime traditions giving gifts, gathering with loved ones, eating special meals, singing Christmas carols as well as displaying lights, decorations and Christmas trees inside and outside their homes.

Traditionally, faithful Christians celebrate by going to Mass on Christmas Eve or Christmas Day. During the Christmas liturgy, readings of Old and New Testament scriptures foretell of the coming of the Messiah, the promised savior of the world. Churches are often decorated with poinsettias, Christmas trees and manger scenes some even have outdoor nativities with live animals. Many parishes host a giving tree where parishioners purchase gifts for those in need.

There also are many feast days surrounding the celebration of Christmas. St. Nicholas was a 4th-century bishop who was notorious for his generosity. The patron saint of children and other groups, he is the inspiration for the modern-day Santa Claus. On St. Nicholas Day (for most, this falls on Dec. 6) many children will receive small treats and gifts. On Dec. 8, the Feast of the Immaculate Conception, many groups venerate the Virgin Mary. Another Christian feast day the Epiphany or Little Christmas is observed 12 days after Christmas and commemorates the three kings, or wise men, who visited Jesus in Bethlehem.

Many Christian traditions mark the observance of Advent, a period of spiritual preparation which spans four weeks before the holiday. A candle on the Advent wreath is lit each Sunday leading up to Christmas; the center Christ Candle is lit at Christmas Mass. Many churches will have a candlelight Christmas Eve service. Each attendee holds a candle as a flame from the Christ Candle is passed throughout the congregation, symbolic of the light of Christ coming into the world while special hymns add to the spiritual atmosphere.

Advent is a time of waiting for Christ to be born into the world as a child, as well as his coming into our lives in a deeper way, and to prepare for his coming again at the end of time, said Rev. Timothy Graff of the Archdiocese of Newark. In a way, everyone prepares for Christmas even non-religious people. Theres a special feeling in the air. Just as you prepare physically for your family celebrations by cooking and buying gifts, we are all preparing for God.

People often think of God as being separate, Graff said, but the holidays reminds us that God is closer than we think. We can feel close to God and one another when we remember that he came into the world as a human a child, poor and seeking refuge.

No matter what your religious traditions may be, our holidays remind us that we are not alone in the world. They help us remember to reach out to others because we are called to be neighbors and to care for one another, said Graff.

Celebrating Many Faith Traditions

Recent data from the Pew Research Center shows that New Jersey is one of the most religiously diverse states in the country 67 percent of the states population are Christians of various denominations; 14% belong to Jewish, Muslim and Hindu faith traditions; 19% are unaffiliated. Around 55% of New Jerseyans consider themselves highly religious.

Amid this diverse landscape, New Jerseyans encounter in their daily lives belief systems different from their own and these differences are often emphasized around the holidays. For many, special holidays fall at times of the year outside of the traditional holiday season. When this happens, individuals must decide how they want to participate in holidays that may be tied to religious beliefs they may not share. They may choose to celebrate in a non-religious way, or not at all.

For example, New Jerseys population is 3% Muslim the highest percentage of any state. The main holidays of Islam Eid al-Adha (Festival of the Sacrifice); the holy month of Ramadan during which Muslims fast from sunrise to sunset; and Eid al-Fitr (Festival of Breaking the Fast) rotate throughout the year based on the lunar calendar but typically dont coincide with the observance of common winter holidays.

Imam W. Deen Shareef of Masjid Waarith-Ud Deen mosque in Irvington said most Muslims partake in Thanksgiving and the universal observance of thanks and gratitude, but they dont typically celebrate Christmas in a religious sense.

However, Muslims of African American descent like Imam Shareef may have relatives who are Christian. In these times, you will find that we are there with our family observing the good spirit that they have in the observation of their holiday. We are there to reflect upon how we as people of faith can reflect our obedience to God the Almighty so that he can give us guidance on how to live our lives.

Imam Shareef said that religious holidays exist to bring recurring happiness to our lives, and that they provide a bright spot of unification in a divided world.

There is a thread of universal truth that runs through the heavenly religions the belief that we are all connected, that we come from one human essence, one human soul of which we are all a part.

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Connecting communities: Holiday traditions unite various cultures across the state - Jersey's Best

Torah Scrolls Were Desecrated In L.A., But It Might Not Be A Hate Crime – Forward

Posted By on December 17, 2019

Images of Torah scrolls yanked open, ripped apart, and strewn across the sanctuary at Nessah Synagogue in Beverly Hills last Shabbat has left a knot in the collective gut of the Los Angeles Jewish community and American Jewry more broadly, which is still reeling from a murderous attack at a Jersey City kosher market last week, and massacres at synagogues in Pittsburgh and Poway.

The desecration of Judaisms most holy objects seems like it automatically deserves to be designated as a hate crime, and this incident is being investigated that way, for possible anti-Semitic motive, according to Lt. Elisabeth Albanese of the Beverley Hills Police Department. Yet in the end, police might decide it just doesnt fit that category.

We are not declaring this one thing or another at this stage, said Amanda Susskind, Los Angeles regional director of the Anti-Defamation League. This investigation is still ongoing. When a suspect is arrested, we may find a connection to a hate group, or that he was motivated by extremist ideology.

Nessah, a congregation with more than 1,000 members, was founded by Rabbi David Shofet in 1980 to serve as a synagogue and cultural center for the Persian Jewish population. Los Angeles is home to the largest Persian Jewish population in the world, with a large concentration in Beverly Hills. Since 2002, Nessah has resided in a Greek revival building that stretches nearly the length of Rexford Drive, south of Wilshire Boulevard, about a half mile from Rodeo Drive.

According to a statement by the BHPD released on Saturday, the suspect broke into Nessah at 2 a.m. on Saturday morning, after vandalizing several buildings along the same alley that runs behind Nessah. Pictures and reports by Nessah members show talitot (prayer shawls) piled on the floor, siddurim (prayer books) ripped apart, overturned furniture, and broken glass on the floor. Police say bno one was injured, nothing was stolen, and structural damage was limited.

Usually in instance where extremist ideology has driven a crime investigators see someone eager to get publicity in the aftermath by live-streaming the act, or releasing a manifesto, or leaving behind hateful symbols or signs, she said. So far, none of that has emerged with regard to Nessah and its brutalized Torah scrolls, although of course they have rattled the Jewish community.

Most disturbingly, the suspect pillaged a cache of Torah scrolls stored in the bima in the main sanctuary. The scrolls were all already pasul an error or erasure in the hand-scribed text rendered the scrolls unfit for ritual use. The vandal unfurled several scrolls and tossed the exposed parchment over chairs and on the floor, crumpling and even tearing the stitched-together panels. The synagogues main scrolls were locked in the ark and were not touched.

Torah scrolls are considered sacrosanct. They are never allowed to touch the floor, hands do not touch the letters, and the scrolls remain garbed whenever they are not in use. When a Torah scroll is carried across a synagogue, everyone stands in respect. When a Torah scroll touches the floor, a community traditionally calls for a fast day, as some Nessah members have, though no official action has yet been recommended.

The destruction of such objects would certainly seem to be a hate crime, but a crime committed on members or institutions of a protected group does not automatically mean that it is qualifies. Only when police have proved the suspect was motivated by hate and specifically targeted a synagogue or other Jewish structure is it declared as such.

And in this case, while police yet to apprehend the subject, a slight, young white male who was caught on security cameras, they also havent seen anything to indicate that the suspect was driven by hatred of Jews. He vandalized several neighboring buildings in the early hours of Dec. 14 before breaking into Nessah. California and other states have enhanced sentencing for hate crimes.

Though it is not clear that hate was the motivation for the crime, the destruction of property, especially religious artifacts, makes it painful, the board of directors and trustees wrote in an email to Nessah members on Sunday. Whether this crime was committed by a hateful bigot or a common thug who seized an opportunity to trespass and vandalize, we will not be intimidated.

Whether or not the vandalism at Nessah is found to be a hate crime, the ADL will count the incident in its annual audit of anti-Semitic incidents, which have been rising since 2015.

It is still an attack on the Jewish community because of its effect, regardless of motivation, Natan Pakman, senior associate regional director at ADL Los Angeles, said. Whether a person breaks into a random building that happens to be a Jewish institution, or specifically targets a synagogue, it still has a terribly pernicious effect, and creates fear in the Jewish community.

Over the last several years, security has become a major budget item for synagogues across the country. Shuls in Los Angeles started beefing up security after the 1999 shooting at the North Valley JCC, and increased after the September 11 terror attacks. Recently, as anti-Semitic incidents rise, many synagogues have full-time, armed security guards. The Jewish Federation of Greater Los Angeles launched the Community Security Initiative in 2012 to help Jewish institutions protect themselves.

Nessah itself has several guards and tight security when the building is in use, and reportedly has an alarm system. Whether its alarm was not armed or was faulty, it seems to have not gone off when the suspect broke in.

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Torah Scrolls Were Desecrated In L.A., But It Might Not Be A Hate Crime - Forward

We survived Khomeini, we’ll survive this attack on Nessah – The Times of Israel

Posted By on December 17, 2019

Yesterday my Iranian Jewish community here in Southern California was shocked to discover that one of our beloved houses of worship, the Nessah Synagogue in Beverly Hills was vandalized in an anti-Semitic attack.

From social media photos released by synagogue members who entered the building after the attack, we saw Torah scrolls torn and thrown on the floor, prayer books that were damaged, shattered pieces of glass, prayer shawls thrown on the floor and furniture that was overturned. All of the photos were indeed heartbreaking but to see our holy religious scrolls desecrated and destroyed was particularly painful.

This shameful attack on our community is not just another anti-Semitic incident in America, but especially difficult for the vast majority of Iranian American Jews who only four decades ago began fleeing the anti-Semitic violence and persecution of the radical Khomeini regime in Iran. Unlike the vast majority of Jews in America, we know the real pain of anti-Semitism only too well because we experienced it first hand after the 1979 Islamic revolution in Iran that almost overnight turned us Jews and other religious minorities into enemies of that regime. And yet we were able to survive that nightmare in Iran and have been successfully able to persevere and create new lives for ourselves in America. Our ability to survive the worse anti-Semitic oppression of the Iranian regime will also enable us to push forward and fight back against this latest scourge of anti-Semitism in the U.S.

Some non-Jewish friends recently offered their sympathy to me for the attack and asked how the Iranian Jewish community will move forward. I replied very simply by saying after having survived that demonic, genocidal dictator Khomeini, Iranian Jews are strong and will also survive this anti-Semitism in America.

This latest attack on the Nessah Synagogue reminded me of the late and beloved Hacham Yedidia Shofet, the former Chief Rabbi of Iran and my communitys spiritual leader. (Interestingly, he was also one of the founders of Nessah in 1981). He faced the evil of Khomeini twice during the 1979 revolution and as a result was able to secure the survival of Irans Jews.

Affectionately known in the community as Hacham Yedidia, he and his son Rabbi David Shofet were first forced to greet Khomeini and bow before him when the dictator arrived back at Tehrans airport in February 1979. The sole purpose of both rabbis greeting Khomeini was to show him respect and as a result potentially avoid his evil wrath against Irans Jews. In his Farsi language memoirs, Hacham Yedidia recalled his first visit to Khomeini at the airport as a painful but necessary visit that was done only to help secure the safety of Irans 80,000 Jews.

Then again, in May 1979 after the Iranian regime executed Habib Elghanian, Irans Jewish community leader, on false charges of spying for America and Israel, Hacham Yedidia was again forced to meet with Khomeini face to face. The sole purpose of his second visit to Khomeini in the city of Qom was to gain a beneficial public announcement from the regimes leader about the status of Jews in Iran.

In his Farsi language memoirs Hacham Yedidia stated that this second visit to Khomeini was especially frightening to him not only because the regime had randomly executed the Jewish community leader, but because the future safety of Irans Jews was in jeopardy. And after fasting and much prayer, Hacham Yedidia traveled to Qom and met with Khomeini eye to eye. Following Hacham Yedidias praise for the dictator and recalling the Jewish communitys long history in Iran, the Iranian dictator publicly proclaimed that the new regime had no problems with Irans Jews who were righteous people of the book, but the new regime was only opposed to the Zionists in Israel.

This public proclamation from Khomeini was no doubt a miracle for Hacham Yedidia as it gave him and Iranian Jews some minor assurances that the countrys larger Muslim population would never dare harm the Jews after the dictators statement.

Eventually the vast majority of Irans Jews would see the writing on the wall and flee Iran altogether in both the early years of the revolution and in later years. The communitys spiritual Jewish leader had essentially twice stared the anti-Semitic evil of Khomeini in the eyes and helped avoid their potential destruction. Today as we face anti-Semitism in America, we Iranian Jews know this evil all too well from past similar experiences which have made us strong to fight back against it.

In my humble opinion, the leadership of the Nessah Synagogue and the Beverly Hills City Council should use this anti-Semitic incident as an opportunity to not only denounce anti-Semitism but to educate the larger non-Jewish American community about the evils of Jew hatred. You must gather clergy from all faiths in the city, in the county and the state to march, to demonstrate and publicly denounce Jew hatred. This is especially a good opportunity to educate Iranian non-Jews about the evils of Jew-hatred. Instead of just condemning this evil act against Jews, why not publicly take substantive public action to educate others about it?

L.A.s Iranian Jewish leadership should take the opportunity to reap some good out of the evil that has occurred.

Karmel Melamed is an award-winning internationally published Iranian American journalist based in Southern California; He is a member of the Speakers Bureau of JIMENA: Jews Indigenous to the Middle East and North Africa

Originally posted here:

We survived Khomeini, we'll survive this attack on Nessah - The Times of Israel


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