Arabs and Jews - Only Separation (Kahane style)

THEY MUST GO - 1981

 Rabbi Meir Kahane,

 (Excerpts)

Arabs and Jews – Only Separation (Kahane style)

The State of Israel … will ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex…

“Today, I am in the minority.  The state is democratic. Who says that in the year 2000 we Arabs will still be the minority?  Today, I accept the fact that this is a Jewish state, with an Arab minority.  But, when we are the majority, I will not accept the fact of a Jewish state with an Arab majority.” (Na’ama Saud, teacher from the Israeli Arab village of Araba, May  28. 1976)

“Let the leaders of the Zionist movement…find their national some uninhabited country. (Arab writer Issaw Darwazeh in the Haifa newspaper Al-Karmel, 1921)

January 28, 1980 – Wise Auditorium – Hebrew University - Jerusalem

The hall is packed to overflowing with more than six hundred students who are on their feet, singing the anthem.  The auditorium fairly shakes as the loud, proud voices sing:  In the name of freedom, we shall give our lives.  Arab Palestine is the land of our struggle.  We have seen the path from the Negev to the Galilee.  Our front will be triumphant.  – The song:  Not the “Hatikva,”  but the Fatah (PLO) national anthem.

“And the L-rd said unto Abram…Lift up now thine eyes and look from the place where thou art, northward and southward and eastward and westward.  For all the land which thou seest, to thee will I give it and to thy seed forever.” (Genesis 13:14-15)

“We do not recognize the right which you call “historic” of the Jewish people to this land-this is our fundamental principle…In this land only the Palestinian Arab people have historic right.” (Mahmud Muhareb, chairman of the Arab Student Committee, Hebrew University in Jerusalem 1978)

“And if you will not drive out the inhabitants of the land from before you, then those that you let remain of them shall be thorns in your eyes and thistles in your sides and shall torment you in the land wherein you dwell.”  (Numbers 33-55)

Some years ago I was arrested by the Israeli police force and charged with “incitement to revolution” The grounds?  I had reached the conclusion that it is impossible to find a solution for the Arab-Jewish confrontation in the Land of Israel (both the state of Israel and the lands liberated in 1967); that the Jewish state was inevitably headed toward a situation like that in Northern Ireland, that the only possible way to avoid or migrate it was the emigration of Arabs. 

The pity is that vital years have passed since my original proposal, wasted years that saw the Yom Kippur War produce a major psychological change in Arab thinking.  In the aftermath of that war and its political consequences, vast numbers of Arabs, who in 1972 were depressed and convinced that Israeli sovereignty could not be destroyed, are today just as convinced that time is on their side, that it will not be long before the Zionist state collapses.  The necessary corollary is, of course that hundreds of thousands who were potential voluntary émigrés nine years ago are now determined to stay and await the day of Arab victory.  But, they must go.

Time runs out 

Alongside the rapid growth of secular nationalism is a startling return to and growth of Muslim fundamentalism at least as nationalistic and bitterly anti-Israel.  There is little doubt that the rise to power of Khomeni in Iran gave tremendous impetus to the religious insurgence among Arab Israelis.  In a January 1979 symposium on Islam among the Arabs of Eretz Yisrael, Moshe Sharon pointed out that “Islam is the outstanding expression among the Arabs of Eretz Yisrael of their nation entity.”  He pointed to a spontaneous religious revival among Israeli Arabs as a form of national identity.  This included a rash of new mosques and a large number of young Arabs sprouting beards and traditional clothing (a la the Muslim Brotherhood) and seeking to study in the Muslim college in Hebron.

But, religious or secular, bearded or beardless, town or village, the Israeli Arab dreams of his own sovereign Arab Palestine.  And in the meantime he shapes his political struggle by stages.   

(Rabbi Meir Kahane H”YD warned us of the coming terror and war, of Muslim identity and growth.  The problem?  No one listened, no one understood and no one wanted to acknowledge the truth, and so the people of Israel suffer today’s tragedies bg.) 

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The Wandering Jew 1972

MEIR KAHANE WRITINGS
5732-33 1971-73
The Wandering Jew
(The Story of the Jew in the Present Exile)
July 14, 1972

“These are the travels of the children of Israel by which they went forth out of the land of Egypt…And they journeyed from Rameses and they camped in Sukkot and they camped in Eitam…And they journeyed from Refidim and camped in the Sinai Desert and they journeyed from Hazerot and they journeyed from Hazerot and camped in Ritma and they journeyed from Ritma and they camped in Rimon Paretz and they journeyed from Rimon Paretz and they camped in Livna and they journeyed from Livna and they camped in Risa,,,” (Numbers 33)

The wanderings of the Jews on their weary desert journey home. The weary journey of the wandering Jew through history. It is not relegated merely to this one forty-year period of the Jewish epoch. It is repeated constantly. It is the story of the Jew in Exile never knowing more than a transitory peace, never feeling more than a fleeting insecure moment of security. It is a story repeated endlessly, in every generation – not the least our own. It is tragic when the Jew is forced to journey from one camp to another. It is ludicrously pitiful when his wanderings assume the shape they do in the America of our times.

Thus will future chroniclers write of the mad wanderings of the American Jew.
These are the travels of the American children of Israel by which they went forth from the land of Europe…And they journeyed from Poland for Russia or Galicia or Lithuania or Hungary or Rumania or Syria or Turkey and they camped on the Lower East Side. And they camped in Williamsburg. And they journeyed from Crown Heights and they camped in Boro Park. And they journeyed from Boro Park and camped in Forest Hills. And they journeyed from Forest Hills and camped in Nassau County. And they journeyed from Nassau County and camped in Suffolk County. And they journeyed from Suffolk County and were last seen clinging to the lighthouse on Montauk Point for there were no more camps left…”

I am not ashamed to admit it. I do not understand the Jew. I am at a loss to understand a man who is so clever in business; so keen in science and the professions; so intellectually bright in debate – and so incredibly stupid when it comes to saving himself.

The wanderings of the American Jew are legendary. He moves into a new neighborhood and begins his predictable – almost inevitable – flight just a few short years later to a new neighborhood. His flight from fear of crime, Blacks, falling property values and his decision to move into precisely the same kind of a situation, which one must see a repetition of the old one in the space of an absurdly short time and a time that grows progressively shorter. He flees Brownsville leaving behind all his property and Jewish institutions and moves where? To East Flatbush where he must inevitably suffer the same fate. Burned twice, he will proceed to throw himself into the flames yet again by moving to Staten Island where a new yeshiva is being built after the old one collapsed under the pressure of a changing neighborhood. And he will not be in Staten Island six months before the specter is upon him again and he will unconsciously wonder how much time it will take to get to work in Manhattan from the wilds of New Jersey…

It is not a peculiarly American problem. It is indigenous to affluent and ‘healthy’ Jews in every “New Paradise” on earth. I once met a Jew from Montreal. He was a survivor of Auschwitz who had gone through the seven circles of Hell. In Montreal he had become very wealthy. Suddenly, the French separatist movement threatened his economic future if not his physical safety. He told me he was thinking of moving. I looked at this survivor of the gentile hell in Europe and the budding victim of its fury in Montreal and asked him where he contemplated going:
“Toronto….” Was the answer. And after that Vancouver, not doubt, and after that Australia. Any place but not the one logical, sane place. Home, Eretz Yisroel.

We are indeed stricken with some form of madness. It is as if the words of the Prophet Isaiah have risen to smite us with a vengeance:
“Hear ye indeed but understand not, and see ye indeed but perceive not. Make the heart of this people fat and make their ears heavy and shut their eyes…” (Isaiah 6:9 –10).

This is the only explanation I can muster for the mad refusal of the American Jews to understand that – in the end – there are no neighborhoods which will be safe and secure for him and that no journey will bring him to a final camp of security. There is no other explanation for Auschwitz survivors convincing themselves that neighborhood Y will give them greater safety than neighborhood X which in turn they thought would give them safe haven from neighborhood Auschwitz. There is no other explanation for the decision to build a multi-million dollar yeshiva in Staten Island rather than in permanent Jerusalem. There is not other explanation for the moving of kaftan, shrtreimal and Rebbe from Warsaw, Samz and Sigit to Boro Park, Crown Heights and Williamsburg rather than Eretz Yisroel. We must surely be all stricken mad with the rage of Heaven not to realize that the eternal wanderings of the Jew will not stop for the Boston refugees in Brookline, for the Philadelphia refugees in Elkins Park, for the Cleveland refugees in Shaker Heights, for the Chicago refugees in Skokie, for the Detroit 0refugees in Oak Park and for the New York refugees to Nassau, Suffolk, Monsey or Staten Island.

There comes a time when there are NO MORE CAMPS LEFT EXCEPT THOSE OF TERROR. There comes a time even the most blind, deaf and stubborn among us learn that there are many camps but only one home. Generally that time comes too late.

It is not yet too late however to lift the veil from our eyes, the veil that grows not from lack of understanding but from REFUSAL to understand – not from true blindness but from UNWILLINGNESS to see. We are a generation that fulfills the words of our rabbis in Ruth: “Woe into the generation that judges its judges…” Indeed, woe unto a generation so lacking in men of greatness that it wanders around lost, rudderless and uncomprehending. We are such a generation and I know that never in the history of our people has such a massive community as the American Jewish one is – been so utterly and completely devoid of one single man of greatness. The Jews of the desert wandered but had, at least, the consolation of a Moses who knew clearly where he was taking them. The American Jewish wanderers do not have even that. I can only repeat what I have said so many times: It is time to stop wandering and go home.

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Israeli Arabs: Fathers and Sons and Daughters 1981

THEY MUST GO – 1981

RABBI MEIR KAHANE

Excerpts from: Israeli Arabs: Fathers and Sons (and Daughters)

(Part 2 continued from last week

Between 1978 and 1980 we have seen an inevitable rise in Arab hostility toward the state.  After winning the elections of leadership of the Arab students at Hebrew University, the Progressive National Movement opened an office in the student dormitories on Stern Street, hanging out an eye-catching sign: “Progressive National Movement.”  How a group such as the PNM was allowed to run for office or its members remain as students rather than to be prosecuted for sedition would seem difficult to explain.  Bear in mind however, that this is a university that allowed an Arab student Fares Saur, a member of a terrorist group that planted a bomb in the school cafeteria, to continue his studies after finishing his jail sentence.  The school explained that the criterion for acceptance to the university was purely academic. 

In its publication Tachadi for December 1978 the PNM wrote of its opposition to “any settlement with recognition of the Zionist entity in any part of Palestine.”  The student author called for a war “beginning with leaflets and demonstrations and concluding with armed military struggle.”  Above all, the PNM made this point crystal-clear: “The struggle is not limited to the ‘occupied territories.’  We must widen it to all parts of the Arab motherland.”

The PNM, running for control of the Arab student body, had distributed literature outlining its program and goals in which they demanded that “the right of national self-determination for the Palestinian people also included the masses in [Israel’s] Galilee and the Triangle.”  And so in January 1979 several Arab students distributed a pamphlet calling for support of the PLO and the disappearance of the “Zionist entity.”  Moreover, some Arabs fired off a cable to the Damascus meeting of the Palestine National Council to voice their support of the PLO’s struggle against the ever-present “Zionist entity.”

A furor arose in Israel; more “shock”, more demands for expulsion of all PLO -supporting students from the school. The universities did nothing, but tough General Avigdor Ben-Gal issued “stay-at-home” orders to six of the students.  The orders kept them limited to their villages and were to be in effect for three months – enough time to make them heroes and thus allow them to return and continue their incitement.

The six came from six different Israeli villages: Tamra, Araba, Kfar Yasif, Musmus, Sandala, and Umm al-Fahm.  It is instructive to look at two of the students so that we may get a clear picture of the insanity of the Israeli policy, as reported by Yosef Valter in Maariv (February 16, 1979).

Masoud A’jabria, twenty-four, is completing his M.A. at Hebrew University in international relations while going to law school.  Besides Masoud, there is his brother, Sa’id, learning chemistry at the Mizrachi-religious-sponsored Bar-Ilan University; a sister, studying at a teacher’s seminar in Hadar Am, and five younger brothers and sisters are attending high school.  Naturally, someday they will go on to university.  Yosef Valter visited the family and reported:  “from a brief conversation you find that all of them think and speak like Masoud, the older brother.”  That is a starkly frightening sentence when one remembers that Masoud A’jabria said: “In order to achieve a Palestinian revolution we must shed rivers of blood.”

Jamal Mahajana, twenty-one, comes from Umm al-Fahm.  Mahajana is products of the integration Israeli myopics teach.  He studied in the mostly Jewish Afula high school and says, “I was not discriminated against.”  And so, having received the same education his Zionist neighbors received, and having been accepted into Hebrew University while 50,000 poor Sephardic Jews remain outside, Mahajana says in his telegram to the PLO in Damascus:  “We emphasized that we are Palestinian Arabs living in the State of Israel and, like others, we claim that the PLO is the sole representative of the Palestinian people… The Zionist regime is an oppressive regime…”

The total lack of any coherent and consistent policy on the part of Israel toward the Arabs was seen two weeks later, when the National Arab Student Union announced that it, too, saw the PLO as the exclusive leader of the Palestinian people.  No one was arrested, no one placed under house arrest. Little wonder that in the year that followed Arab boldness increased.

Arab students held an unauthorized demonstration at Hebrew University in November 1979 to protest the planned expulsion of Shechem’s PLO mayor Bassam Shaka.  The Arabs shouted, “We are all Arafat,” and “The state is ours,” a fight broke out involving chains, rocks, and knives.  Three Jewish students were injured.  A Jewish student group was formed called Students Who Are Disgusted. 

At Haifa University, on May 4, 1980, 50 Arab students marched through school buildings, disrupting classes and shouting against “Israeli fascism.”  Three days later a swastika and the words “Death to the Jews” were painted on doors at Haifa’s Technion.

At Haifa University, the Arab students published a paper called Bian, in which, among other things, they said:  “We are an indivisible part of the Palestine Arab people and the PLO is our sole legal representative…Zionism is a racist, colonialist movement…”

The young Arabs of Israel.  The fathers are dying.  The sons remain, and they will have sons and daughters-many.  The young, educated, modern Arab.  The Golem of Israel, created by Jews who believed that by caring for his body and expanding his mind, they would lead the Arab to accept being a permanent minority in a Jewish state.

If examples of Israeli blindness were not so prevalent, no one would believe them.  But consider:

“In January 1979 Knesset Education Committee chairman Ora Namir paid a well-publicized visit to the schools of Umm al-Fahm, one of the centers of Israeli Arab hate. Passing a wall on which had been painted “Long live Fatah,” she told the Arabs that “we are committed to doing everything we can to make Arab schools equal to Jewish schools,” despite a government decision to freeze and cut spending levels for Jews.”

And then Mrs. Namir, a Knesset member and a leader in Israel, said:  “The fact that you do not have enough latrines in the schools is, for me, even more tragic than not enough classrooms.  You will have the budget.  But you will have to promise me that the latrines will be first.”

Not by latrines does an Arab live, and he will never trade his national passions for them.  The latrines we give him he will take.  But the education he receives from Israel he will use to bring closer that day when Jews will be a minority and he can generously offer them the latrines.

[We can see that the power that the Arabs have today, was a long-time in the making. bg] 

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