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Taken captive: Yair Yaakov & Meirav Tal, grenades opened door
Yair’s sons, Or and Yagil, were also abducted from their mother’s home, in Kibbutz Nir Oz on October 7
The post Taken captive: Yair Yaakov & Meirav Tal, grenades opened door appeared first on The Times of Israel.
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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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Netflix Epic on Moses Platforms Biased Scholar Who Expressed Joy on Oct.7
A newly-released Netflix documentary series on the Biblical story of Moses has given a platform to an Egyptian scholar who referred to the Biblical Promised Land as “Palestine” and expressed happiness during Hamas’ October 7 massacre in southern Israel, HonestReporting revealed this week.
Testament: The Story of Moses is currently riding high in the Netflix Top 10 in numerous countries, including Israel and others in the Middle East.
But the exposure of one of its interviewees — Dr. Monica Hanna from Egypt’s College of Archaeology and Cultural Heritage — casts a shadow over an otherwise enjoyable and informative documentary drama released just in time for Passover.
In the show, which depicts the saga of the Israelites’ exodus from Egypt, Hanna shoehorns “Palestine” into the narrative, although it did not exist at the time.
Referring to the Pharaoh at the time, Hanna says that “when he comes to power, he leads several campaigns to the area of Syria Palestine. He conquers areas even as far as Beirut in Lebanon.”
In fact, the Biblical term for the Promised Land during this period was “Canaan,” as mentioned by the series’ narrator himself.
Palestine, or officially “Provincia Syria Palaestina,” was a name invented by the Romans in 135 CE as a replacement for “Judea,” in an effort to eliminate all expressions of Jewry in the region following the defeat of Bar Kohba in the Jewish rebellion against the Roman Empire.
The period of the Pharaoh in the Exodus story is believed to have been some 1,300 years before that. Put simply, the term “Palestine” did not exist at that time.
As David Levine writes: “The not-so-subtle use of the words ‘Syria’ and ‘Palestine’ is misleading and historically incorrect. She seems to be implying that ‘Palestine,’ and therefore, ‘Palestinians’ date back to at least this ancient period. As an Egyptologist and expert in cultural heritage, she should know better.”
Some may argue that academics use the term “Palestine,” even anachronistically. And some may claim that Hanna tried to use it as a more familiar term instead of “Canaan” (like she did by mentioning Beirut in Lebanon).
But why did she insert a political term into an ancient historical story that connects the Jewish people to the Land of Israel?
The answer seems to lie in Hanna’s posts on X (formerly Twitter), which reveal her underlying anti-Israeli sentiment.
On October 7, as Hamas terrorists massacred 1,200 people in Israel and kidnapped some 240 more, Hanna shared posts reading in English and Arabic: “Sweet October” with a smiley face, and “Beautiful are the gifts of the 50th anniversary,” an apparent reference to the 1973 Yom Kippur war in which Egypt and Syria launched a surprise attack on the Jewish State.
One of Hanna’s 100k+ followers on X replied in a way that shows the message has been clearly received: “October 6 is Egyptian [The Yom Kippur War] and October 7 is Palestinian,” he exclaimed with a victory mark.
Hanna also declared “Long Live Free Palestine,” in a post she shared last month, after being honored by a Palestinian Authority official for her academic work:
So when Hanna uses the term “Palestine” in a top Netflix documentary, it’s loaded.
Is this a scholar who merits such a respectable and wide-reaching platform?
And couldn’t the Netflix team, whose producers and researchers worked so hard to present a balanced array of Jewish, Christian, and Muslim experts on the show, perform minimal due diligence on their interviewees, or notice when facts have been distorted?
Sadly, it seems they chose to pass over this issue.
HonestReporting is a Jerusalem-based media watchdog with a focus on antisemitism and anti-Israel bias — where a version of this article first appeared.
The post Netflix Epic on Moses Platforms Biased Scholar Who Expressed Joy on Oct.7 first appeared on Algemeiner.com.
