The Land of Israel and its uncontested Capital Jerusalem

The Land of Israel and its uncontested Capital Jerusalem

The Qur'an 17:104 - states the land belongs to the Jewish people

If the historic documents, comments written by eyewitnesses and declarations by the most authoritative Arab scholars are still not enough, let us quote the most important source for Muslim Arabs:
"And thereafter we [Allah] said to the Children of Israel: 'Dwell securely in the Promised Land. And when the last warning will come to pass, we will gather you together in a mingled crowd'.".
017.104
YUSUFALI: And We said thereafter to the Children of Israel, "Dwell securely in the land (of promise)": but when the second of the warnings came to pass, We gathered you together in a mingled crowd.
PICKTHAL: And We said unto the Children of Israel after him: Dwell in the land; but when the promise of the Hereafter cometh to pass We shall bring you as a crowd gathered out of various nations.
SHAKIR: And We said to the Israelites after him: Dwell in the land: and when the promise of the next life shall come to pass, we will bring you both together in judgment.
- Qur'an 17:104 -
Any sincere Muslim must recognize the Land they call "Palestine" as the Jewish Homeland, according to the book considered by Muslims to be the most sacred word and Allah's ultimate revelation.

“The birthplace of the Jewish people is the Land of Israel (Eretz Yisrael). There, a significant part of the nation's long history was enacted, of which the first thousand years are recorded in the Bible; there, its cultural, religious and national identity was formed; and there, its physical presence has been maintained through the centuries, even after the majority was forced into exile. During the many years of dispersion, the Jewish people never severed nor forgot its bond with the Land. With the establishment of the State of Israel in 1948, Jewish independence, lost two thousand years earlier, was renewed.”
If people of any nation were exiled to other country’s and than years later were able to reclaim their country, the world population as a whole would support such action and would not consider giving a piece of the country to the foreigners who are residing there, and under no circumstances would they consider parceling portions of the county to be set up as a separate State for the foreigners.
Why should anyone in the world consider doing this very same action with the land of Israel which is a Jewish land for thousands of years?
The Arabs living in the land of Israel have come from the surrounding Arab countries; they have no right whatsoever to any part of the land of Israel.
In the past hundred years many Jews were ejected from Arab countries surrounding the land of Israel, their property taken and their homes and lands taken over.
Let those Arabs who want to Claim the land of Israel as theirs go to those Arab countries and the homes and lands that the Jews were occupying.
Any part of the land of Israel is not occupied territory; it is legally a Jewish land and has been for thousands of years, no Arab has any right to claim any rights to the land of Israel. The surrounding Arab countries compose of over 100 million people and millions of square miles, why do they have to bother little Israel with its territory about the size of the State of New Jersey.
Maybe the world should consider giving European countries or parts to the Italians, since the Romans occupied it for many years.

JERUSALEM
If I forget thee, O Jerusalem,
may my right hand forget its cunning.
May my tongue cleave to the roof of my mouth,
if I do not set Jerusalem above my highest joy.
(Psalms 137:5-6)

Jerusalem, the uncontested and undivided capital of Israel, is located in the heart of the country, nestled among the Judean Hills. The city's ancient stones, imbued with millenia of history, and its numerous historical sites, shrines and places of worship attest to its meaning for Jews.

Jerusalem the "eternal and undivided capital" of the Jewish people,

Jerusalem is -- and must remain -- the uncontested, undivided capital of Israel.

Jerusalem is the only city that can prove the validity of Israeli-Jewish existence. No one should question Jewish historic claim and affinity to Jerusalem which dates back the Canaanite period (3000-1200 BCE). The re-capture of the old city in 1967 was widely seen by the Israelis as nothing less than the renewal of God's covenant with the Jews. Jerusalem represents their past and present, a source of religious and cultural continuity without which Israel's very existence could unravel. The hope of returning to Jerusalem has sustained the Jews throughout their dispersion, and centuries of exile have been unable to extinguish it.

Abraham, Isaac and Jacobs resided in the land of Israel and Jerusalem from the year 1948 from Creation (circa 1800 BCE).
King David made Jerusalem the capital of his kingdom, as well as the religious center of the Jewish people, in 1003 BCE. Some forty years later, his son Solomon built the Temple (the religious and national center of the people of Israel) and transformed the city into the prosperous capital of an empire extending from the Euphrates to Egypt.
The Babylonian king Nebuchadnezzar conquered Jerusalem in 586 BCE, destroyed the Temple, and exiled the people. Fifty years later, when Babylon was conquered by the Persians, King Cyrus allowed the Jews to return to their homeland and granted them autonomy. They built a Second Temple on the site of the First, and rebuilt the city and its walls.
Alexander the Great conquered Jerusalem in 332 BCE. After his death the city was ruled by the Ptolemy's of Egypt and then by the Seleucids of Syria. The Hellenization of the city reached its peak under the Seleucid ruler Antiochus IV; the desecration of the Temple and attempts to suppress Jewish religious identity resulted in a revolt.
Led by Judah Maccabee, the Jews defeated the Seleucids, rededicated the Temple (164 BCE), and re-established Jewish independence under the Hasmonean dynasty, which lasted for more than a hundred years, until Pompey imposed Roman rule on Jerusalem. King Herod the Idumean, who was installed as ruler of Judah by the Romans (37 - 4 BCE), established cultural institutions in Jerusalem, erected magnificent public buildings and refashioned the Temple into an edifice of splendor.
Jewish revolt against Rome broke out in 66 CE, as Roman rule after Herod's death became increasingly oppressive. For a few years Jerusalem was free of foreign rule, until, in 70 CE, Roman legions under Titus conquered the city and destroyed the Temple. Jewish independence was briefly restored during the Bar Kochba revolt (132-135), but again the Romans prevailed. Jews were forbidden to enter the city, which was renamed Aelia Capitolina and rebuilt along the lines of a Roman city.
For the next century and a half, Jerusalem was a small provincial town. This changed radically when the Byzantine Emperor Constantine transformed Jerusalem into a Christian center. The Church of the Holy Sepulcher (335) was the first of numerous grandiose structures built in the City.
Muslim armies invaded the country in 634, and four years later Caliph Omar captured Jerusalem. Only during the reign of Abdul Malik, who built the Dome of the Rock (691), did Jerusalem briefly become the seat of a caliph. The century-long rule of the Umayvad Dynasty from Damascus was succeeded in 750 by the Abbasids from Baghdad, and with them Jerusalem began to decline.
The Crusaders conquered Jerusalem in 1099, massacred its Jewish and Muslim inhabitants, and established the city as the capital of the Crusader Kingdom. Under the Crusaders, synagogues were destroyed, old churches were rebuilt and many mosques were turned into Christian shrines. Crusader rule over Jerusalem ended in 1187, when the city fell to Saladin the Kurd.
The Mamluks, a military feudal aristocracy from Egypt, ruled Jerusalem from 1250. They constructed numerous graceful buildings, but treated the city solely as a Muslim theological center and ruined its economy through neglect and crippling taxes.
The Ottoman Turks, whose rule lasted for four centuries, conquered Jerusalem in 1517. Suleiman the Magnificent rebuilt the city walls (1537), constructed the Sultan's Pool, and placed public fountains throughout the city. After his death. The central authorities in Constantinople took little interest in Jerusalem. During the 17th and 18th centuries Jerusalem sunk to one of its lowest ebbs.
Jerusalem began to thrive once more in the latter half of the nineteenth century. Growing numbers of Jews returning to their land, waning Ottoman power and revitalized European interest in the Holy Land led to renewed development of Jerusalem.
The British army led by General Allenby conquered Jerusalem in 1917. From 1922 to 1948 Jerusalem was the administrative seat of the British authorities in the Land of Israel (Palestine), which had been entrusted to Great Britain by the League of Nations following the dismantling of the Ottoman Empire after World War I. The city developed rapidly, growing westward into what became known as the "New City."
Upon termination of the British Mandate on May 14, 1948, and in accordance with the UN resolution of November 29, 1947, Israel proclaimed its independence, with Jerusalem as its capital. Opposing its establishment, the Arab countries launched an all-out assault on the new re-established state, resulting in the 1948-49 War of Independence. The armistice lines drawn at the end of the war divided Jerusalem into two, with Jordan occupying the Old City and areas to the north and south, and Israel retaining the western and southern parts of the city.
Jerusalem was reunited in June 1967, as a result of a war in which the Jordanians attempted to seize the western section of the city. The Jewish Quarter of the Old City, destroyed under Jordanian rule, has been restored, and Israeli citizens are again able to visit their holy places, which had been denied them during the years 1948-1967.

Conclusion, the land of Israel and Jerusalem as its undivided capital for the Jewish people is a historical fact for thousands of years and shall remain that way for eternity.

YJ Draiman

The Arabs in Israel-Palestine
always attacked the Jews - since the early 1900

Pre-State Israel: Arab Riots
of the 1920's

It is time to stop it after 100 years of attacks by
the Arabs.

At the end of World War I, discussions commenced on the
future of the Middle East, including the disposition of Palestine.
On April 19, 1920, the
Allies, Britain,
France, Italy
and Greece, Japan
and Belgium,
convened in San Remo, Italy
to discuss a peace treaty with Turkey.
The Allies decided to assign Great Britain
the mandate over Palestine on both
sides of the Jordan River, and the responsibility for
putting the Balfour Declaration into effect. Arab nationalists were unsure how
best to react to British authority. The two preeminent Jerusalem
clans, the el-Husseinis and the Nashashibis, battled for influence throughout
the mandate, as they had for decades before. The former was very anti-British,
whereas the latter favored a more conciliatory policy.

One of the el-Husseinis, Haj Amin, who emerged as the
leading figure in Palestinian politics during the mandate period, first began
to organize small groups of suicide groups, fedayeen (“one who sacrifices
himself”), to terrorize Jews in 1919 in the hope of duplicating the success of
Kemal in Turkey and drive the Jews out of Palestine, just as the Turkish
nationalists were driving the Greeks from Turkey. The first large Arab riots
took place in Jerusalem in the
intermediary days of Passover, April 1920. The Jewish community had anticipated
the Arab reaction to the Allies’ convention, and was ready to meet it. Jewish
affairs in Palestine were then being administered from Jerusalem by the Vaad
Hatzirim (Council of Delegates), appointed by the World Zionist Organization
(WZO) (which became the Jewish Agency in 1929). The Vaad Hatzirim charged Ze’ev
(Vladimir) Jabotinsky with the task
of organizing Jewish self-defense. Jabotinsky was one of the founders of the
Jewish battalions, which had served in the British Army during the First World
War and had participated in the conquest of Palestine
from the Turks. Acting under the auspices of the Vaad Hatzirim, Jabotinsky lead
the Haganah (self-defense) organization in Jerusalem,
which succeeded in repelling the Arab attack. Six Jews were killed and some 200
injured in Jerusalem in the course
of the 1920 riots. In addition, two Americans, Jakov Tucker and Ze’ev Scharff,
both WWI veterans, were killed resisting an Arab attack on the Jewish
settlement of Tel Hai in March 1920. Had it not been for the preliminary
organization of Jewish defense, the number of victims would have undoubtedly
been much greater.

After the riots, the British arrested both Arabs and Jews.
Among those arrested was Jabotinsky, together with 19 of his associates, on a
charge of illegal possession of weapons. Jabotinsky was sentenced to 15 years
imprisonment with hard labor and deportation from the country after completion
of his sentence. When the sentence became known, the Vaad Hatzirim made plans
for widespread protests, including mass demonstrations and a national fast.
Meanwhile, however, the mandate for Palestine
had been assigned to Great Britain,
and the jubilation of the Yishuv outweighed the desire to protest against the
harsh sentence imposed on Jabotinsky and his comrades.

With the arrival in Jerusalem
of the first High Commissioner, Sir Herbert Samuel, British military government
was superseded by a civilian administration. As a gesture toward the civilian
population, the High Commissioner proclaimed a general amnesty for both Jews
and Arabs who had been involved in the April 1920 riots. Jabotinsky and his
comrades were released from prison to an enthusiastic welcome by the Yishuv,
but Jabotinsky insisted that the sentence passed against them be revoked
entirely, arguing that the defender should not be placed on trial with the
aggressor. After months of struggle, the British War Office finally revoked the
sentences.

In 1921, Haj Amin el-Husseini began to organize larger scale
fedayeen to terrorize Jews. Colonel Richard Meinertzhagen, former head of
British military intelligence in Cairo,
and later Chief Political Officer for Palestine
and Syria,
wrote in his diary that British officials “incline towards the exclusion of
Zionism in Palestine.” In fact, the
British encouraged the Arabs to attack the Jews. According to Meinertzhagen,
Col. Waters Taylor, financial adviser to the Military Administration in
Palestine 1919-23, met with Haj Amin a few days before Easter, in 1920, and
told him “he had a great opportunity at Easter to show the world...that Zionism
was unpopular not only with the Palestine Administration but in Whitehall and
if disturbances of sufficient violence occurred in Jerusalem at Easter, both
General Bols [Chief Administrator in Palestine, 1919-20] and General Allenby
[Commander of Egyptian Force, 1917-19, then High Commissioner of Egypt] would
advocate the abandonment of the Jewish Home. Waters-Taylor explained that
freedom could only be attained through violence.”

Haj Amin took the Colonel’s advice and instigated a riot.
The British withdrew their troops and the Jewish police from Jerusalem,
and the Arab mob attacked Jews and looted their shops. Due to Haj Amin’s overt
role in instigating the pogrom, the British arrested him. Yet, despite the
arrest, Haj Amin escaped to Jordan,
but he was sentenced to 10 years imprisonment in absentia. A year later,
however, British Arabists convinced High Commissioner Herbert Samuel to pardon
Haj Amin and to appoint him Mufti.

Samuel met with Haj Amin on April 11, 1921, and was assured “that the influences of
his family and himself would be devoted to tranquility.” Three weeks later,
however, riots in Jaffa and Petah
Tikvah, instigated by the Mufti, left 43 Jews dead. Following these riots England
established the Haycraft Commission to evaluate the cause of these riots. The
appendix of the report reads, “The fundamental cause of the Jaffa riots and the
subsequent acts of violence was a feeling among the Arabs of discontent with,
and hostility to, the Jews, due to political and economic causes, and connected
with Jewish immigration, and with their conception of Zionist policy as derived
from Jewish exponents . . . the Arab majority, who were generally the
aggressors, inflicted most of the casualties.”

Following these riots, Haj Amin consolidated his power and
took control of all Muslim religious funds in Palestine.
He used his authority to gain control over the mosques, the schools and the
courts. No Arab could reach an influential position without being loyal to the
Mufti. As the “Palestinian” spokesman, Haj Amin wrote to Colonial Secretary
Winston Churchill in 1921, demanding that restrictions be placed on Jewish
immigration and that Palestine be
reunited with Syria
and Transjordan. Churchill issued the White Paper of
1922, which tried to allay Arab fears about the Balfour Declaration. The White
Paper acknowledged the need for Jewish immigration to enable the Jewish
community to grow, but placed the familiar limit of the country's absorptive
capacity on immigration. Although not pleased with Churchill’s diplomatic
Paper, the Zionists accepted it; the Arabs, however, rejected it.

Despite the disturbances in 1920-1921, the yishuv continued
to develop in relative peace and security. Another wave of riots, however,
broke out in 1924 after another wave of pogrom’s sent 67,000 Polish Jewish
refugees to Palestine. After a week
of skirmishes in Jerusalem between
the Haganah and Arab mobs, 133 Jews and 116 Arabs lay dead. The yishuv’s main
concern at that time was its financial difficulties; the economic crisis of
1926-1928 led many to believe that the Zionist enterprise would fail due to
lack of funds. Zionist leaders attempted to rectify the situation by expanding
the Jewish Agency to incorporate non-Zionists who were willing to contribute to
the practical settlement of Palestine.

The prospects for
renewed financial support for the yishuv upset Arab leaders who feared economic
domination by the Zionists. Led by Haj Amin al-Husseini once again, rumors of a
Jewish plot to seize control of Muslim holy places began to spread. Violence
erupted soon after, causing extensive damage. Rioting and looting were rampant
throughout Palestine. In Jerusalem, Muslims provoked the violence and
tensions by building and praying on or near the holiest place in the world for
Jews, the Western Wall. By late August, the Arabs, in well organized formation,
attacked Jewish settlements near Jerusalem. The disturbances spread to Hebron and Tsfat, including many settlements in
between, and on the Kfar Dorom kibbutz in the Gaza Strip. After six days of rioting, the
British finally brought in troops to quell the disturbance. Despite the fact
that Jews had been living in Gaza and Hebron for centuries, following these
riots, the British forced Jews to leave their homes and prohibited Jews from
living in the Gaza strip and Hebron in an attempt to appease Arabs and quell
violence. By the end of the rioting, 135 Jews (including eight Americans) were
killed, with more than 300 wounded.

Like the riots earlier in the decade, afterward the British
appointed Sir William Shaw to head an inquiry into the causes of the riots. The
Shaw Commission found that the violence occurred due to “racial animosity on
the part of the Arabs, consequent upon the disappointment of their political
and national aspirations and fear for their economic future.” The report
claimed that the Arabs feared economic domination by a group who seemed to
have, from their perspective, unlimited funding from abroad. The Commission
reported that the conflict stemmed from different interpretations of British
promises to both Arabs and Jews. The Commission acknowledged the ambiguity of
former British statements and recommended that the government clearly define
its intentions for Palestine. It
also recommended that the issue of further Jewish immigration be more carefully
considered to avoid “a repetition of the excessive immigration of 1925 and
1926.” The issue of land tenure would only be eligible for review if new
methods of cultivation stimulated considerable growth of the agricultural
sector. The Shaw Commission frustrated Zionists, but the two subsequent reports
issued on the future of Palestine
were more disturbing. The Hope Simpson report of 1930 painted an unrealistic
picture of the economic capacity of the country. It cast doubt on the prospect
of industrialization and incorrectly asserted that no more than 20,000 families
could be accommodated by the land. The Hope Simpson report was overshadowed,
however, by the simultaneous release of the Passfield White Paper, which
reflected colonial Secretary Passfield’s deep-seated animus toward Zionism.
This report asserted that Britain’s
obligations to the Arabs were very weighty and should not be overlooked to
satisfy Jewish interests. Many argued that the Passfield Paper overturned the
Balfour Declaration, essentially saying that Britain
should not plan to establish a Jewish state. The Passfield Paper greatly upset
Jews, and interestingly, also the labor and conservative parties in the British
Parliament. The result of this widespread outcry to the Secretary’s report was
a letter from British Prime Minister MacDonald to Dr. Chaim Weizmann,
reaffirming the commitment to create a Jewish homeland.

The Arabs found rioting to be a very effective political
tool because the British attitude toward violence against Jews, and their
response to the riots, encouraged more outbreaks of violence. In each riot, the
British would make little or no effort to prevent the Arabs from attacking the
Jews. After each incident, a commission of inquiry would try to establish the
cause of the riot. The conclusions were always the same: the Arabs were afraid
of being displaced by Jewish immigrants. To stop the disturbances, the
commissions routinely recommended that restrictions be made on Jewish
immigration. Thus, the Arabs came to recognize that they could always stop
Jewish immigration by staging a riot. Despite the restrictions placed on its
growth, the Jewish population increased to more than 160,000 by the 1930s, and
the community became solidly entrenched in Palestine.
Unfortunately, as the Jewish presence grew stronger, so did the Arab
opposition. The riots brought recognition from the international Jewish
community to the struggle of the settlers in Palestine,
and more than $600,000 was raised for an emergency fund that was used to
finance the cost of restoring destroyed or damaged homes, establish schools,
and build nurseries.

Palestinians Teach Their Children to Hate Jews

1 Reply

Source: http://jewishcurrents.org

Many Arabs these days will try to convince the world that Israelis are the violent ones, that Jews started the conflict. They say that before 1948, all was peaceful. The truth is, Arabs have been instilling hatred toward Jews in their people for generations upon generations. The Arab attacks against Jews in recent times began as early as 1920, though they really have been going on for centuries when Jews had dhimmi status while living in Muslim controlled lands, and there were many massacres such as the one in Hebron in 1929. Over 100 Jews were killed in that year alone.

There were anti-Jewish riots in 1920 and 1921. The Hebron incident in 1929 was a massacre of the Jewish community there. There was an Arab Revolt from 1936 to 1939. These are just a few of the major attacks, but there were murders which occurred practically every single year between 1920 and 1948, and they continue to this day.

This hatred and wish to annihilate Jews is the brainwashing process that begins from the time Muslim Arabs (and especially Palestinians) are born. Instead of being fed love, with their mothers’ milk they are fed hatred and violence. Children repeat what they hear, and they glorify “martyrdom” (which is nothing more than terrorism) in preschool and kindergarten plays. Even in children’s cartoons, these are the “ideals” they are being taught.

Fatah’s Facebook page, December 2012 (Source:http://www.palwatch.org/main.aspx?fi=339)

According to Palwatch, on Fatah’s website in December 2012, a picture was posted of an armed child, a very small child, with the caption reading, “The 48th anniversary of the Launch of the Palestinian revolution”, “My mother gave birth to me to fight, and Fatah gave me the gun.” There is another picture of young girls, also armed. Instead of wanting to grow up to be doctors, lawyers, firefighters or police officers, or any other kind of hero, these kids want to grow up to be suicide bombers because this is what is praised in their culture. These children, like any other children, want to be heroes. The trouble is that heroism means something different in their world, which demonstrates that killing Jews is an act of heroism.

Fatah’s Facebook page, December 2012 (Source:http://www.palwatch.org/main.aspx?fi=339)

They are taught that the road to paradise is paved with Jewish skulls, a favorite slogan of Hamas. Instead of playing “cops and robbers,” these children play, “Jews and Arabs” where Jews are the “bad guys.”

And Palestinians teach their children that they must sacrifice themselves for “the homeland.”
With this mentality, you can imagine how the entire culture, from small children all the way up to 92 year-old grandmothers, unabashedly praise the massacres against Jews which have taken place in the past, and they pray for more to come. Hating Jews is perfectly normal when they are speaking Arabic. It only changes to “Zionists” when they are speaking English and hoping to gain support from the Western world. Either way, it is a culture where hatred and violence prevail. Calling suicide bombers who killed innocent Israeli civilians “martyrs” and naming streets after them as if they’re some kind of heroes is a perfect example. It should be a wake-up call to the rest of the world that these people are not victims but hate-mongering murderers.

By: Rachel Molschky