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Honduras recalls ambassador to Israel over ‘serious humanitarian situation’ in Gaza
Despite move, which follows protests by several other Latin American nations, Honduran FM says ties with Israel stable and that diplomats and staff remain at embassy in Jerusalem
The post Honduras recalls ambassador to Israel over ‘serious humanitarian situation’ in Gaza appeared first on The Times of Israel.
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Pro-Hamas Protests Sweeping US Campuses Cross Atlantic, Engulf Elite Paris University
A masked youth takes part in the occupation of a building of the Sciences Po University and blocks the entry in support of Palestinians in Gaza, during the ongoing conflict between Israel and Hamas, in Paris, France, April 26, 2024. Photo: REUTERS/Benoit Tessier
The wave of anti-Israel demonstrations that has erupted on university campuses across the US over the past week has spread to Europe, engulfing one of France’s most prestigious academic institutions.
Students on Friday blocked access to buildings at the Sciences Po university in Paris, demanding the institution condemn Israel’s actions against the Hamas terror group in Gaza and calling on French President Emmanuel Macron to push for a ceasefire.
Chanting against Israel, the demonstrators displayed Palestinian flags at windows and over the school’s entrance. Many wore keffiyeh headscarves — which have become symbols of solidarity with Hamas-ruled Gaza and opposition to the Jewish state — while falsely accusing Israel of genocide.
According to witnesses cited by AFP, the protesters demanded that Sciences Po “cuts its ties with universities and companies that are complicit in the genocide in Gaza and end the repression of pro-Palestinian voices on campus.”
The Palestine Committee of Sciences Po, which helped organize the demonstration, said the university’s administration “stubbornly refuses to engage in genuine dialogue” and called for “a clear condemnation of Israel’s actions by Sciences Po,” among other demands.
“We hope that will spread to all universities and beyond,” a 20-year old masters student in public administration at Sciences Po told Reuters. “We won’t give in until the genocide in Gaza ends.”
Students also set up a “Gaza Solidarity” encampment on campus similar to what has been seen at several universities in North America. Indeed, the Sciences Po demonstration came amid a growing anti-Israel protest movement that has spread to dozens of university campuses in the US and Canada.
Since last week, college students have been amassing in the hundreds at a growing number of schools, taking over sections of campuses by setting up “Gaza Solidarity Encampments” and refusing to leave unless administrators condemn and boycott Israel. Footage of the protests has shown demonstrators chanting in support of Hamas, calling for the destruction of Israel, and even threatening to harm members of the Jewish community on campus.
At the Sciences Po, its interim director, Jean Basseres, condemned the blockade of the building in a letter to teachers.
A similar anti-Israel protest took place on Thursday before police arrived to break up the demonstration. According to Reuters, Basseres confirmed that on Wednesday night, police removed a first group of students, adding that he was in discussions with student representatives to find a solution to the latest blockade.
This week was not the first time that a pro-Hamas demonstration broke out at the Sciences Po.
Last month, French police prevented pro-Palestinian students at the Sciences Po from staging a demonstration. The clash came two days after a group of pro-Hamas students blockaded a lecture hall, allegedly preventing Jewish students from accessing the space. One Jewish student said she was met with cries of “she’s a Zionist, don’t let her in.”
The episode drew strong condemnation from leading French politicians, among them Macron, who denounced the protest as “unspeakable and completely intolerable.”
France has experienced an explosion of antisemitism in the wake of Hamas’ invasion of southern Israel on Oct. 7 and the ensuing war in Gaza. Antisemitic outrages rose by over 1,000 percent in the final three months of 2023 compared with the previous year, with over 1,200 incidents reported — greater than the total number of incidents in France for the previous three years combined.
As for the US, the Anti-Defamation League released a report last week showing antisemitic incidents rose 140 percent last year, reaching a record high. Most of the outrages occurred after Oct. 7, during the Israel-Hamas war in Gaza.
The post Pro-Hamas Protests Sweeping US Campuses Cross Atlantic, Engulf Elite Paris University first appeared on Algemeiner.com.
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Here’s the Truth About How Israel Treats Its Arab Citizens
A general view picture shows part of Givat Hamatos, an area near eastern Jerusalem, November 15, 2020. Photo: REUTERS/Ronen Zvulun.
The media has reported that Palestinians in the West Bank (85%) and Gaza (52%) support Hamas’ October 7th actions. However, there has been less mention of the attitudes of the almost two million Arab living in Israel and East Jerusalem. More troubling, the little that has been mentioned, gives a false view of their estrangement from the state, ignoring the strong evidence that they are more sympathetic to the current plight of their Jewish neighbors than reported.
Recently, Ragjad Jaraisy and Ofer Dagam, directors of Sikkuy-Aufoq, an Israeli NGO doing constructive work in the Arab sector, pointed to the current risks Arab citizens face. They mentioned systemic discrimination and the repression experienced after the October 7th massacre:
A Palestinian doctor was suspended from his position, Palestinian students at colleges and universities have been punished, and other people have been arrested for social media posts that were often simply misunderstood by those who don’t speak Arabic.
As to the Gaza civilian casualties, they stated that Arab citizens “are connected by family ties, language, culture and history to their fellow Palestinians in Gaza — while living, working and studying side-by-side with Jewish Israelis in the very country that caused their people’s misfortune.” (emphasis added)
Unfortunately, Jaraisy and Dagan projected their mistaken beliefs onto Arab citizens. Survey data demonstrated that the war has brought Arab citizens closer to the Israeli state. For each year, 2016-2022, the share of Arab citizens who felt a part of Israel fluctuated between 39% and 43%. But directly after the Hamas attack, it increased to 70%; and even during November as the death and destruction in Gaza mounted, it only declined to 65%. This positive assessment was largest among Druze respondents (80%), followed by Christians (73%), and Muslims (62%). Indeed, the only subgroup for which it was less than 60% was those who voted for the ultra-nationalist Balad party (43%).
At the eight-week mark of the IDF offensive, a survey indicated that a minority of Arabs held the IDF solely responsible for the harm to Gazan civilians. Among Muslims, 60% held the IDF and Hamas equally responsible with 15.5% holding the IDF solely responsible, compared to 12% who held Hamas solely responsible. This reflected the fact that among Balad supporters, none held Hamas solely responsible but 29% held the IDF solely responsible. Among Christians and Druze, more than three times as many held Hamas solely responsible as those holding the IDF solely responsible.
Over the next five months, as war continued without an IDF victory or the return of more hostages, attitudes are interesting. An April survey asked, “Who has come off better in the war in Gaza — Israel or Hamas?” More Arab respondents think that Hamas, rather than Israel, has gained the upper hand (20% versus 14%, respectively). One-quarter thought both equally but 41% didn’t know. Interestingly, the only other group that thought Hamas had gained the upper hand were left-wing Jews (29% to 25.5%).
What Jaraisy and Dagan and others refuse to admit is that substantial improvements in the lives of Arab citizens have led them to be more willing to separate themselves from the Palestinians in the West Bank and Gaza. This is most illustrated by the improving situation of eastern Jerusalem Palestinians.
Mayor Nir Barkat changed decades of benign neglect by beginning to provide some needed reforms and improved services to eastern Jerusalem. Jerusalem’s new mayor, Moshe Lion, accelerated these changes. He began by cleaning up the streets and then improving basic infrastructure: the sidewalks, potholes in the streets, and community gardens. A particularly important improvement was made to the postal system. In 2010, postal services in eastern Jerusalem were barely functioning. A significant portion of the mail did not reach its destination, while much of what did arrive was delivered late. However, Leon added post offices, street signs, and house numbers, substantially improving service.
Arab residents of eastern Jerusalem have seen the benefits. Between 2010 and 2022, the share satisfied with garbage collection increased from 44% to 60%; with fire protection from 42% to 70%; and with ambulance responses from 46% to 59%. More than three-quarters of Arabs are satisfied with healthcare services, sewerage, water, and electricity.
Leon’s efforts also focused on providing an educational system that would prepare students for the matriculation exam (bagrut), required for entrance into Israeli colleges. This required switching away from the Jordanian curriculum that dominated the eastern Jerusalem educational system. No less than 32 educational institutions offering the Israeli system have been established since 2016. The effects on college enrollment have been dramatic. At the Hebrew University alone, 710 Arab students from eastern Jerusalem were studying in 2022, compared with only 36 five years earlier.
Arab women dominated this expansion. Leyla was sitting one morning with two friends in one of the cafés favored by college students. She does not cover her hair, but her two girlfriends were wearing hijabs. All three were studying at an academic college in the city. Asked what she liked the most about her studies, Leyla burst out laughing and said, “That as long as I study, my parents do not pressure me to get married.”
A major focus has been bringing jobs to eastern Jerusalem. The Silicon Wadi project will be one of the biggest public investments ever made in eastern Jerusalem. A total of 200,000 square meters will be devoted to high-tech businesses, 50,000 to hotels, and another 50,000 to commercial space. The project includes increased public transportation, green space, a new technical college for training “thousands of East Jerusalemites in advanced technology,” and incentives to “increase the integration of women in the workforce in the city’s East.”
Jerusalem City Council member Laura Wharton of the left-wing Meretz party said: “The thinking here now is to develop high-tech and other industries that will allow people from East Jerusalem to find employment in Jerusalem.” These are the reasons why in 2022, more eastern Jerusalem Palestinians preferred Israeli citizenship than living under the control of the Palestinian Authority; more than double the share five years earlier.
While eastern Jerusalem residents, as well as Arab citizens, still face significant obstacles, it is increasingly inaccurate to see them as victims of a repression that is squelching their desires to maintain solidarity with Palestinians in Gaza and the West Bank. It is only an unwillingness to appreciate the positive government efforts that perpetuates false narratives.
Robert Cherry is an American Enterprise Institute affiliate and author of Arab Citizens of Israel: How Far They Have Come; How Much Further They Need to Go, to be released fall 2024.
The post Here’s the Truth About How Israel Treats Its Arab Citizens first appeared on Algemeiner.com.
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Yizkor: We Should Remember the Best Version of Our Loved Ones
In the Ashkenazi tradition, the Yizkor service stands out as an emotional highlight of each festival. On specially designated days, those who have lost parents, spouses, siblings, or children remain in the synagogue to recite memorial prayers, while those whose parents are still alive respectfully leave the sanctuary. The Hebrew word “Yizkor,” meaning “will remember,” initiates each prayer, emphasizing the enduring memory of those who have passed away and ensuring their remembrance even in their absence.
In the introduction to my latest book, Hearts & Minds on Jewish Festivals, I explore how deeply personal memories integrate into the observance of festivals. Reflecting on memories of shared experiences with my family throughout the Jewish calendar year over many years, I highlight the profound impact these memories have each time these festivals roll around again. Each treasured moment recalled enriches and profoundly enhances our celebrations:
These memories and so many more turn each festival and each significant Jewish date into a rich blend of history, tradition, Jewish laws and customs, memories, nostalgia, and new experiences. Every wine stain on the pages of the Haggadah we use, every forgotten High Holidays schedule tucked into the pages of the maḥzor, the special yomtov-connected drawings our kids made in preschool that reappear at the relevant time each year, the smell of yomtov food cooking in the kitchen—all these elements form a vivid mosaic of our Jewish experience, adding color, context, and depth to the practical aspects of the festivals and notable Jewish dates that punctuate our lives.
These reflections invite us to consider the dual nature of memory — with its inevitable mix of accuracy and embellishment — and the significant roles our remembered versions of events and experiences play in shaping our lives.
Psychology researcher and science communicator Dr. Julia Shaw, known for her exploration of memory and particularly false memories, addresses these themes in her book The Memory Illusion. She investigates how memories can be distorted, fabricated, and influenced by various factors.
Dr. Shaw explores the phenomenon of people recalling events that never happened, discussing the implications for fields like criminal law and our understanding of personal history. Interestingly, she suggests that these alterations in memory are not always detrimental; often, they serve to highlight the most favorable aspects of our loved ones and our past.
In eulogies, we often commemorate our loved ones in the most favorable light possible. The memories we recall are inherently selective and somewhat distorted, as they portray an idealized version of our departed loved ones — a version we all hope to be remembered by one day, when it is our turn to be eulogized.
When someone highlights less flattering aspects of a deceased person during a eulogy, it can shock the audience. I recall a funeral years ago for a university professor of mine, a celebrated scholar of history. His grandson’s eulogy began by acknowledging his grandfather’s reputation as a brilliant intellect and a fount of knowledge — then it shifted to a more personal note: “But there was more to him than that,” he added. “I will always remember him as the old man with dandruff on his jacket, who could be quite irritable and impatient. That was my grandpa.”
As he spoke, I couldn’t help but think, along with everyone else, “Is this really the memory to share at his funeral?”
The podcast Where There’s a Will, There’s a Wake, hosted by English actress Kathy Burke, is premised on a novel concept: “If you could plan your perfect death, what would you do?”
Each episode features celebrities who are asked to imagine their own untimely demise, take charge of their hypothetical funeral arrangements, choose their preferred way to go, create playlists, and even listen to eulogies prepared in advance by their friends.
While intriguing, this concept starkly contrasts with reality — where the memory of who we are is shaped by others, typically our family members, who preserve and interpret our legacies. Nevertheless, these curated memories, richly assembled from diverse perspectives, still do not capture the complete truth. Despite varied viewpoints, no two people will ever remember someone in exactly the same way.
During our festive gatherings over Yom Tov, we often find ourselves immersed in family stories, both old and new. As we enjoy each other’s company and celebrate together, these time-honed tales are shared and reshaped with each retelling. Over the years, details are embellished, and characters grow larger than life, creating increasingly engaging narratives.
This process not only entertains but also strengthens family bonds, imparts values, and fosters a sense of continuity and belonging. Enriched memories become an important part of our collective family heritage, celebrated during these special occasions.
The Yizkor service utilizes the power of memory to connect us with those who have passed on. We engage deeply with our memories, idealizing and appreciating the positive aspects while overlooking the flaws. This idealization is not without merit, as highlighted by a remarkable passage from the Talmud.
The Talmud (Sanhedrin 92b) unpacks Ezekiel’s seminal “dry bones” prophecy. According to the biblical narrative (Ez. 37:1-14), Ezekiel is brought to a valley filled with dry, lifeless bones and asked by God if these bones can live again. He responds that only God knows, prompting God to command Ezekiel to prophesy over the bones. Miraculously, as Ezekiel prophesies, the bones reassemble, grow flesh, and are infused with life, becoming a vast army.
This vision is interpreted in the Talmud as symbolizing the Israelites from the tribe of Ephraim who, driven by impatience, had tried to conquer the land of Israel prematurely at the dawn of Jewish history. Their failure and demise are represented by the dry bones, which are then miraculously revived by Ezekiel.
The question is: Did this event actually happen, or is Ezekiel’s vision merely symbolic? Rabbi Yehuda and Rabbi Nehemiah view the entire episode as a metaphor, suggesting it never actually occurred. Then, unexpectedly, Rabbi Eleazar, son of Rabbi Yosi HaGelili, asserts that the narrative is true, and that the revived bones went on to marry and have children.
This claim is further complicated by Rabbi Yehuda ben Beteira, who claims to be descended from those supposedly metaphorical figures, and adds that “these are the tefillin that my grandfather bequeathed to me from them.”
The thirteenth-century rabbinic luminary, Rabbi Shlomo ben Aderet (Rashba), clarifies this debate by suggesting that some aggadic passages are significant not necessarily because they occurred, but because they represent events that could have transpired. This idea means these stories transcend mere metaphor. They are potential narratives that impart lessons and carry deep messages, regardless of their historical authenticity.
In the specific case of Rabbi Yehuda ben Beteira claiming to have inherited tefillin from descendants of those revived by Ezekiel, the Rashba seemingly interprets this not as a literal historical claim but as a narrative device intended to convey deeper truths or lessons about faith, continuity, and the transmission of tradition. The focus is on the value and impact of the story rather than its factual accuracy.
This approach to memory and narrative is crucial, especially in prayers like the Yizkor service, where we remember our deceased loved ones in the best possible light. It’s not about facts, or about history — but about values and heritage.
By remembering our loved ones as the best versions of themselves — whether these memories are entirely accurate or somewhat enhanced — we not only honor their legacy but also inspire ourselves to aspire to these ideals. This process elevates the souls of the departed and enriches our own lives, demonstrating the power of memory to shape not only our perception of the past, but also our actions in the present and our aspirations for the future.
The author is a rabbi in Beverly Hills, California.
The post Yizkor: We Should Remember the Best Version of Our Loved Ones first appeared on Algemeiner.com.
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