ISRAEL AT SIXTY: THE PERSISTENCE OF VISION
LET’S HAVE A SUBSTANTIVE, ZIONIST CELEBRATION OF ISRAEL’S 60th.
November 02, 2007,
http://www.israelatsixty.org.il/my_weblog/2007/11/lets-have-a-sub.html#comments
by Professor Gil Troy
How do we celebrate Israel’s 60th birthday? How do we mark Zionism’s great success and one of the twentieth century’s most redeeming moments?
When Rabbi David Hartman first came to Israel, he wondered what rituals secular Jews improvised to celebrate Israel’s Independence. On his first Yom Ha’atzmaut he visited an anti-religious kibbutz. He discovered a ghost town. Wandering around, he began sniffing something. Following the smell to the fields, he discovered mass mangal, group barbecues. Similarly, Americans celebrate their Independence on July 4th with picnics and firecrackers. To avoid mass indigestion and the occasional blasted-off finger, Zionists should celebrate Israel’s 60th anniversary with two classically Jewish activities: learning and arguing.
The learning should be straightforward, with the calendar as our guide.
The 90th anniversary of the Balfour Declaration on November 2, 1917, should remind us why it was so significant that the British Government, as described by Lord Arthur Balfour, viewed “with favour the establishment in Palestine of a national home for the Jewish people” – and why the Jewish people needed a Jewish state at all.
As we celebrate the 60th anniversary of the United Nations’ Partition Plan for Palestine on November 29, 1947, we should remember the joy that seized the Jewish world when the UN legitimized creating a Jewish state, even though this painful compromise deprived Jews of control over Jerusalem. By contrast, the Arabs rejected the compromise. In an historic interview in September (click here to see it), the Palestinian leader Mahmoud Abbas acknowledged what Israel’s supporters have known for a long time. Describing the 1947 partition plan, Abbas said: “we rejected this, so we lost.” The interviewer asked “You should have taken it?” He replied: “Yes, at that time, of course.”
All this learning will culminate in May when we celebrate Israel’s 60th birthday. Here, too, we should remember how vulnerable Israel was, how overwhelming it was to have seven Arab Armies attacking, but how important it was to have a free, proud, democratic and safe Jewish state, after 1900 years of exile.
While remembering our history, we must revitalize our ideology. On May 14, 1948, the 5th of Iyar, Zionism succeeded, creating a state. Since then the question has been: what now? We in the Zionist movement have to use this 60th anniversary to trigger a Zionist renewal, creating a moment of mass redefinition that reaffirms the Jewish commitment to Jewish nationalism while charting a path for a twenty-first century Zionism as an answer to our needs today. We should start arguing, respectfully, passionately, thoughtfully about what the Zionist idea means to us.
In this month’s Atlantic Monthly dozens of prominent Americans describe the “future of the American idea” in 300 words (click here to read the article). The result is a dazzling display of celebrations and condemnations, disappointments and visions, ideas and suggestions. We should undertake a similar exercise – but at the grassroots. We can ask some professors and politicians, intellectuals and entertainers to address the idea. But we should also have Jews from around the world, write out their “ani ma’min,” their Zionist “I believe” and convene in small salons across the world to compare notes and refine them. Everyone connected to the Zionist movement should undertake to host one evening with ten friends who are simply willing to talk about Israel, Zionism, and Jewish peoplehood for an hour. These ideas and new visions should then be summarized and posted on the Web.
To celebrate Israel’s 60th anniversary, we need to find the “I” in Zionism. We need to develop a language that culturally, professionally, morally, practically, brings Israel, Zionism, communal values into our lives today. This is not the Zionism of yesteryear which was us-oriented and historical. We have to figure out a more me-oriented, present-minded, what-have-you-done-for-me-lately, why-should-I-carve-out-my-time-in-my-schedule-for-this, 21st century Zionism.
Anniversaries, both personal and communal, are great opportunities to look back and forward. We appreciate what was, celebrate what is, and build what will be. Now is the time for a massive new Zionism re-engagement, a renewed passion and vision about the centrality of Jewish peoplehood and Israel in our lives. We are blessed to be living in the era of the Third Jewish Commonwealth. Let’s start a conversation about we can all benefit from the Zionist idea – and the charming and sometimes challenging Israeli realities.
P.S. In 2001 I made my own attempt at an “Ani Ma’amin” with my essay “Why I Am A Zionist” which you can read by clicking here .
I invite anyone who is interested to help by translating the essay into languages other than English.
Thursday, November 29, 2007
Wednesday, October 31, 2007
Kidnapped soldier's wife speaks out
JTA, 10-30-07
The wife of a kidnapped Israeli soldier made her plea to Jewish student and advocacy groups around the world.
Karnit Goldwasser, whose husband, Udi, was abducted in July 2006, spoke via teleconference Tuesday from Jerusalem to students in the United States and abroad on World Solidarity Day for the release of the Kidnapped Soldiers.
The event was organized by the Jewish Agency for Israel to raise awareness of the plight of kidnapped soldiers Goldwasser, Eldad Regev and Gilad Shalit.
Goldwasser insisted that the Red Cross gain access to her husband and the others. She said she isn't even sure her husband is alive. The capture of Udi Goldwasser and Regev by Hezbollah was the impetus for the Lebanon war.
She urged the students to send letters to the ambassadors of Lebanon, Syria and Iran asking for the release of the prisoners. Goldwasser expressed hope for negotiations between Hezbollah and the Israeli government, and that the families of Lebanese prisoners lobby their government for the return of their family members as well.
Goldwasser insisted that international pressure was vital to the movement for the return of the prisoners, adding that U.S. Secretary of State Condoleeza Rice told her "'you don't need to ask me. It's my obligation to be in this process. The free world won't accept kidnapping as a way of getting things.'"
The wife of a kidnapped Israeli soldier made her plea to Jewish student and advocacy groups around the world.
Karnit Goldwasser, whose husband, Udi, was abducted in July 2006, spoke via teleconference Tuesday from Jerusalem to students in the United States and abroad on World Solidarity Day for the release of the Kidnapped Soldiers.
The event was organized by the Jewish Agency for Israel to raise awareness of the plight of kidnapped soldiers Goldwasser, Eldad Regev and Gilad Shalit.
Goldwasser insisted that the Red Cross gain access to her husband and the others. She said she isn't even sure her husband is alive. The capture of Udi Goldwasser and Regev by Hezbollah was the impetus for the Lebanon war.
She urged the students to send letters to the ambassadors of Lebanon, Syria and Iran asking for the release of the prisoners. Goldwasser expressed hope for negotiations between Hezbollah and the Israeli government, and that the families of Lebanese prisoners lobby their government for the return of their family members as well.
Goldwasser insisted that international pressure was vital to the movement for the return of the prisoners, adding that U.S. Secretary of State Condoleeza Rice told her "'you don't need to ask me. It's my obligation to be in this process. The free world won't accept kidnapping as a way of getting things.'"
Monday, October 15, 2007
Iran holds Israeli hostages
JTA, 10/14/2007
Two Israeli soldiers abducted by Hezbollah last year reportedly have been handed over to Iran.
The London-based newspaper Asharq al-Awsat reported Sunday that Ehud Goldwasser and Eldad Regev, who were seized in June 2006, have been transferred from Lebanon to Iran via a third country. Iran is Hezbollah's chief sponsor.
Israeli Prime Minister Ehud Olmert's office denied the report. Israeli officials did not provide further details.
Karmit Goldwasser, Ehud's wife, told Israel Radio that U.N.-mediated negotiations for the soldiers' release are well under way. She had no details on their condition.
Two Israeli soldiers abducted by Hezbollah last year reportedly have been handed over to Iran.
The London-based newspaper Asharq al-Awsat reported Sunday that Ehud Goldwasser and Eldad Regev, who were seized in June 2006, have been transferred from Lebanon to Iran via a third country. Iran is Hezbollah's chief sponsor.
Israeli Prime Minister Ehud Olmert's office denied the report. Israeli officials did not provide further details.
Karmit Goldwasser, Ehud's wife, told Israel Radio that U.N.-mediated negotiations for the soldiers' release are well under way. She had no details on their condition.
Wednesday, September 12, 2007
Rosh Hashana – a holiday in transition - Shanah Tovah!
Ynetnews 09.12.07, 08:40 / Israel Jewish Scene
Rosh Hashana – a holiday in transition
Rabbi Davidh Bar-Hayim of Machon Shilo explains how Rosh Hashana, which for centuries has been celebrated for one day only, became a two-day fest after French rabbis forced indigenous Jews to change their practices
Rosh Hashana is currently celebrated throughout the world for two consecutive days, but has this always been the case? According to Rabbi Davidh Bar-Hayim of Machon Shilo, the practice of celebrating the holiday for two days has undergone various fascinating changes throughout history that may still be relevant to Jews today.
For how many days was Rosh Hashana originally celebrated?
Rabbi Bar-Hayim: The Torah speaks of the Festival, known as "Zichron Tru'ah" (Leviticus 23:24) or "Yom Tru'ah" (Numbers 29:1), which falls on the first day of the seventh month (Tishrei) – ie a one-day affair, like all festivals mentioned in the Torah, such as the first and seventh days of Passover, the one day festival of Shavuot, etc.
The Jewish calendar is essentially a lunar calendar (albeit synchronized with the solar year). Seeing that a lunar month is 29.5 days, and seeing that one cannot count half-days, a month must be either 29 or 30 days in length.
The decision to include the 30th day in the preceding month, or to announce that the 30th day was in fact the 1st of the new month, was a major function of the Sanhedrin (the High Court of the Jewish nation in the Land of Israel). As long as this was the case, it could not be known ahead of time which day would in fact become the 1st of the month (Rosh Hodesh).
The court informed the Jewish people of their decision by way of bonfires lit atop mountains or messengers. Communities that were informed well in advance, such as those of Eretz Yisrael, were able to keep the festivals on the appointed day. Communities further afield, however, such as the Jews of Babylon, did not receive word until later in the month; they were thus required to keep two days for every festival day prescribed by the Torah.
Thus in the Land of Israel all festivals were observed for one day. The first day of Passover, for example, was always the 15th of Nissan. In Babylon, however, the first day of the month being unclear, Passover was celebrated on either the 14th and 15th, or the 15th and 16th (this becoming clear only retroactively).
Rosh Hashana was the exception to the rule: it is the only festival which falls on the first of the month. Most Jews, within and without the Land, were required to observe two days, with the exception of the Jews living in relatively close proximity to the seat of the Sanhedrin who could be informed on the day the new month was announced.
So Rosh Hashana was always celebrated for two days even in Israel?
Initially yes, but then things changed with the advent of the fixed calendar in the second half of the 4th century. Doubt was a thing of the past; every Jew now knew the exact date of each festival. For reasons that we shall gloss over here, the Jewish world was henceforth divided into two: in the Land of Israel all festivals, including Rosh Hashana, were celebrated for one day; outside the Land, all festivals were two-day affairs.
This was the reality for over eight centuries. There is neither doubt nor argument regarding this point. Approximately 960 years ago Rav Nissim Gaon wrote to Rav Hai Gaon of Babylon as follows: "Why does our Master claim that the Jews of Eretz Yisrael must celebrate Rosh Hashana for two days? We see to this day that they keep only one day?"
In his response Rav Hai Gaon admits that this was, in fact, the reality, but expresses the opinion that the Jews of Eretz Yisrael are mistaken. It bears noting that this is by no means the only instance of the Torah authorities in Babylon taking a more hard-line and conservative approach than their counterparts in Eretz Yisrael.
The historical fact is that the Jews of Eretz Yisrael – whose practice was based on the opinion of the Torah authorities and the halachic traditions of the Jewish communities in the Land of Israel since the fixed calendar was instituted – took no notice of Rav Hai Gaon.
In Israel today Rosh Hashana is observed for two days. How, why and when did this transition take place?
The status quo remained in place until the 12th century. At that time there was an influx of great rabbis from Provence (the south of France) who simply imposed their halachic views on the indigenous Jewish populace, forcing them to deviate from their ancient traditions and practices. The communities of Eretz Yisrael – by this time small, weak, and lacking strong and courageous Torah leadership – were unable to resist the aggressive takeover.
That, in brief, is why the custom in Israel came to be as it is today.
What was the rationale behind this change?
The argument seems to be based on the following: as mentioned above, prior to the advent of the fixed calendar, most of the Jews in Eretz Yisrael observed two days of Rosh Hashana, with the exception of the Jews living in relatively close proximity to the seat of the Sanhedrin. In other words, within the Land of Israel, two realities existed side by side: those near the court celebrated one day, and those further away celebrated Rosh Hashana for two days.
The essential question, therefore, is this: what should have happened when the fixed calendar was introduced? Should all the Jews of Eretz Yisrael have acted like those who resided near the court, and keep one day, or should they behaved like those further away and kept two?
The historical reality, based on the decision of the rabbis of the Sanhedrin in Eretz Yisrael, was to observe one day only. (Clearly, the Jews of the Land of Israel received this tradition and halachic ruling from earlier generations, ultimately going back to the original Sanhedrin of Hillel the President in the 4th century).
Even if one can make a case for the opposing view, Maimonides teaches us (Shemittah Chap. 10) that when faced with two opinions both of which are tenable, the weight of tradition and the facts on the ground should prevail – and the fact on the ground, for eight centuries, was one day.
How is this relevant today?
The question needs to be asked: are the Jews of Eretz Yisrael today required to continue the present state of affairs, or can we aspire to the authentic and original Judaism of our forefathers who walked these hills and valleys before us?
Another question that might be raised concerns the dynamics of halachic change: should halachah be decided by the kind of strong-arm tactics employed by certain rabbis in the 12th century? Can such power-plays be considered a legitimate mechanism of Torah Judaism?
Some of the greatest medieval Torah authorities, such as Rabbi Zerahyah HaLevi and Rabbenu Ephraim, were unimpressed with the claim that all Jews must observe two days of Rosh Hashana. Both stressed the unchallenged reality in the Land of Israel from time immemorial. Rabbenu Nissim ('Ran') seems to have had similar leanings.
Isn’t observing two days "playing it safe"?
Some may feel that observing two days is preferable, taking the more stringent opinion and "playing it safe". In my view this line of reasoning is mistaken:
* Does it really make sense to observe Rosh Hashana on the 2nd of Tishrei – a day clearly not the "Yom Tru'ah" of the Torah which falls on the first of the month?
* Keeping two days is, in fact, no safer than keeping one: what of praying festive prayers on a weekday? Not wearing tephillin (phylacteries)? Of reciting Kiddush when no Kiddush is called for?
With a fixed calendar in place for over 1,600 years, is it not perhaps time to rethink this issue? I believe, following in Maimonides’ footsteps, that it is possible to reconstitute a Sanhedrin today. The rabbinical establishment chooses to ignore this pressing issue of re-establishing the High Court of Torah Law – is this a case of "can't" or "won't"?
I feel that it is high time that knowledgable and courageous Torah scholars convene to discuss these and related issues.
Rav Davidh Bar-Hayim is the head of Machon Shilo, which seeks to revivify Jewish practice as it was practiced in Eretz Yisrael
Rosh Hashana – a holiday in transition
Rabbi Davidh Bar-Hayim of Machon Shilo explains how Rosh Hashana, which for centuries has been celebrated for one day only, became a two-day fest after French rabbis forced indigenous Jews to change their practices
Rosh Hashana is currently celebrated throughout the world for two consecutive days, but has this always been the case? According to Rabbi Davidh Bar-Hayim of Machon Shilo, the practice of celebrating the holiday for two days has undergone various fascinating changes throughout history that may still be relevant to Jews today.
For how many days was Rosh Hashana originally celebrated?
Rabbi Bar-Hayim: The Torah speaks of the Festival, known as "Zichron Tru'ah" (Leviticus 23:24) or "Yom Tru'ah" (Numbers 29:1), which falls on the first day of the seventh month (Tishrei) – ie a one-day affair, like all festivals mentioned in the Torah, such as the first and seventh days of Passover, the one day festival of Shavuot, etc.
The Jewish calendar is essentially a lunar calendar (albeit synchronized with the solar year). Seeing that a lunar month is 29.5 days, and seeing that one cannot count half-days, a month must be either 29 or 30 days in length.
The decision to include the 30th day in the preceding month, or to announce that the 30th day was in fact the 1st of the new month, was a major function of the Sanhedrin (the High Court of the Jewish nation in the Land of Israel). As long as this was the case, it could not be known ahead of time which day would in fact become the 1st of the month (Rosh Hodesh).
The court informed the Jewish people of their decision by way of bonfires lit atop mountains or messengers. Communities that were informed well in advance, such as those of Eretz Yisrael, were able to keep the festivals on the appointed day. Communities further afield, however, such as the Jews of Babylon, did not receive word until later in the month; they were thus required to keep two days for every festival day prescribed by the Torah.
Thus in the Land of Israel all festivals were observed for one day. The first day of Passover, for example, was always the 15th of Nissan. In Babylon, however, the first day of the month being unclear, Passover was celebrated on either the 14th and 15th, or the 15th and 16th (this becoming clear only retroactively).
Rosh Hashana was the exception to the rule: it is the only festival which falls on the first of the month. Most Jews, within and without the Land, were required to observe two days, with the exception of the Jews living in relatively close proximity to the seat of the Sanhedrin who could be informed on the day the new month was announced.
So Rosh Hashana was always celebrated for two days even in Israel?
Initially yes, but then things changed with the advent of the fixed calendar in the second half of the 4th century. Doubt was a thing of the past; every Jew now knew the exact date of each festival. For reasons that we shall gloss over here, the Jewish world was henceforth divided into two: in the Land of Israel all festivals, including Rosh Hashana, were celebrated for one day; outside the Land, all festivals were two-day affairs.
This was the reality for over eight centuries. There is neither doubt nor argument regarding this point. Approximately 960 years ago Rav Nissim Gaon wrote to Rav Hai Gaon of Babylon as follows: "Why does our Master claim that the Jews of Eretz Yisrael must celebrate Rosh Hashana for two days? We see to this day that they keep only one day?"
In his response Rav Hai Gaon admits that this was, in fact, the reality, but expresses the opinion that the Jews of Eretz Yisrael are mistaken. It bears noting that this is by no means the only instance of the Torah authorities in Babylon taking a more hard-line and conservative approach than their counterparts in Eretz Yisrael.
The historical fact is that the Jews of Eretz Yisrael – whose practice was based on the opinion of the Torah authorities and the halachic traditions of the Jewish communities in the Land of Israel since the fixed calendar was instituted – took no notice of Rav Hai Gaon.
In Israel today Rosh Hashana is observed for two days. How, why and when did this transition take place?
The status quo remained in place until the 12th century. At that time there was an influx of great rabbis from Provence (the south of France) who simply imposed their halachic views on the indigenous Jewish populace, forcing them to deviate from their ancient traditions and practices. The communities of Eretz Yisrael – by this time small, weak, and lacking strong and courageous Torah leadership – were unable to resist the aggressive takeover.
That, in brief, is why the custom in Israel came to be as it is today.
What was the rationale behind this change?
The argument seems to be based on the following: as mentioned above, prior to the advent of the fixed calendar, most of the Jews in Eretz Yisrael observed two days of Rosh Hashana, with the exception of the Jews living in relatively close proximity to the seat of the Sanhedrin. In other words, within the Land of Israel, two realities existed side by side: those near the court celebrated one day, and those further away celebrated Rosh Hashana for two days.
The essential question, therefore, is this: what should have happened when the fixed calendar was introduced? Should all the Jews of Eretz Yisrael have acted like those who resided near the court, and keep one day, or should they behaved like those further away and kept two?
The historical reality, based on the decision of the rabbis of the Sanhedrin in Eretz Yisrael, was to observe one day only. (Clearly, the Jews of the Land of Israel received this tradition and halachic ruling from earlier generations, ultimately going back to the original Sanhedrin of Hillel the President in the 4th century).
Even if one can make a case for the opposing view, Maimonides teaches us (Shemittah Chap. 10) that when faced with two opinions both of which are tenable, the weight of tradition and the facts on the ground should prevail – and the fact on the ground, for eight centuries, was one day.
How is this relevant today?
The question needs to be asked: are the Jews of Eretz Yisrael today required to continue the present state of affairs, or can we aspire to the authentic and original Judaism of our forefathers who walked these hills and valleys before us?
Another question that might be raised concerns the dynamics of halachic change: should halachah be decided by the kind of strong-arm tactics employed by certain rabbis in the 12th century? Can such power-plays be considered a legitimate mechanism of Torah Judaism?
Some of the greatest medieval Torah authorities, such as Rabbi Zerahyah HaLevi and Rabbenu Ephraim, were unimpressed with the claim that all Jews must observe two days of Rosh Hashana. Both stressed the unchallenged reality in the Land of Israel from time immemorial. Rabbenu Nissim ('Ran') seems to have had similar leanings.
Isn’t observing two days "playing it safe"?
Some may feel that observing two days is preferable, taking the more stringent opinion and "playing it safe". In my view this line of reasoning is mistaken:
* Does it really make sense to observe Rosh Hashana on the 2nd of Tishrei – a day clearly not the "Yom Tru'ah" of the Torah which falls on the first of the month?
* Keeping two days is, in fact, no safer than keeping one: what of praying festive prayers on a weekday? Not wearing tephillin (phylacteries)? Of reciting Kiddush when no Kiddush is called for?
With a fixed calendar in place for over 1,600 years, is it not perhaps time to rethink this issue? I believe, following in Maimonides’ footsteps, that it is possible to reconstitute a Sanhedrin today. The rabbinical establishment chooses to ignore this pressing issue of re-establishing the High Court of Torah Law – is this a case of "can't" or "won't"?
I feel that it is high time that knowledgable and courageous Torah scholars convene to discuss these and related issues.
Rav Davidh Bar-Hayim is the head of Machon Shilo, which seeks to revivify Jewish practice as it was practiced in Eretz Yisrael
Wednesday, August 29, 2007
Israel, Hamas came close to Shalit deal
JTA, 8-29-07
Israel and Hamas came close to clinching a deal in May for the release of Gilad Shalit from his Gazan captivity.
Israeli Vice Premier Haim Ramon on Wednesday confirmed recent disclosures by Hamas that Egyptian-brokered talks on freeing Shalit in exchange for Palestinian prisoners almost bore fruit three months ago.
Speaking on Israel Radio, Ramon said the Olmert government had agreed in principle to release 450 prisoners, but balked at some of the names on the roster presented by Hamas. Israel has long ruled out an exchange in which deadly terrorists would be freed from jail.
Ramon said Israel is awaiting a new list of 1,000 names to be submitted by Hamas, whose gunmen led a June 25, 2006 cross-border raid in which Shalit was captured and two other soldiers killed.
Israel and Hamas came close to clinching a deal in May for the release of Gilad Shalit from his Gazan captivity.
Israeli Vice Premier Haim Ramon on Wednesday confirmed recent disclosures by Hamas that Egyptian-brokered talks on freeing Shalit in exchange for Palestinian prisoners almost bore fruit three months ago.
Speaking on Israel Radio, Ramon said the Olmert government had agreed in principle to release 450 prisoners, but balked at some of the names on the roster presented by Hamas. Israel has long ruled out an exchange in which deadly terrorists would be freed from jail.
Ramon said Israel is awaiting a new list of 1,000 names to be submitted by Hamas, whose gunmen led a June 25, 2006 cross-border raid in which Shalit was captured and two other soldiers killed.
Tuesday, August 28, 2007
Gilad Shalit turns 21 in captivity
JTA, 8-28-07
Israelis marked the 21st birthday of captive soldier Gilad Shalit.
Supporters of Shalit held a rally in Tel Aviv on Tuesday, the conscript sergeant's second birthday in Palestinian captivity. Newspapers and other media carried fresh coverage of his family's ordeal.
Shalit was abducted in a June 25, 2006 cross-border raid by Hamas-led gunmen in the Gaza Strip. Two of his comrades were killed in the incident.
His father, Noam, said Prime Minister Ehud Olmert was not doing enough to recover his son from Hamas, which wants a prisoner exchange.
"There are no serious negotiations, and to judge from the outcome, the situation is a clear and total failure," he told Israel Radio.
Olmert has signaled a willingness to bargain for Shalit's return but has ruled out the lopsided swap demands made by Hamas.
Hamas leader Khaled Meshaal said Monday that a deal was almost clinched to trade Shalit for 350 Palestinian prisoners held in Israeli jails, but that it fell through over the types of prisoners the Olmert government would release. Israel has said it will only release prisoners not involved in killings.
Israelis marked the 21st birthday of captive soldier Gilad Shalit.
Supporters of Shalit held a rally in Tel Aviv on Tuesday, the conscript sergeant's second birthday in Palestinian captivity. Newspapers and other media carried fresh coverage of his family's ordeal.
Shalit was abducted in a June 25, 2006 cross-border raid by Hamas-led gunmen in the Gaza Strip. Two of his comrades were killed in the incident.
His father, Noam, said Prime Minister Ehud Olmert was not doing enough to recover his son from Hamas, which wants a prisoner exchange.
"There are no serious negotiations, and to judge from the outcome, the situation is a clear and total failure," he told Israel Radio.
Olmert has signaled a willingness to bargain for Shalit's return but has ruled out the lopsided swap demands made by Hamas.
Hamas leader Khaled Meshaal said Monday that a deal was almost clinched to trade Shalit for 350 Palestinian prisoners held in Israeli jails, but that it fell through over the types of prisoners the Olmert government would release. Israel has said it will only release prisoners not involved in killings.
Thursday, July 19, 2007
At rally to free Israeli soldiers, speakers take aim at U.N.
Justin Sulsky,
JTA, 7-17-07
Many young people from several overnight summer camps, including these URJ Campers, added enthusiasm at the rally to free the kidnaped Israeli soldiers Monday July 16, 2007 near the United Nations.
NEW YORK (JTA) – Thousands of demonstrators showed up for a rally organized by Jewish organizations to call for the release of three Israeli soldiers kidnapped by Hamas and Hezbollah last summer.
But instead of focusing their outrage exclusively at the two Islamic militant movements, speakers at Monday's event lashed out at the United Nations and other international organizations for not doing enough to aid the soldiers.
"We're standing here next to the U.N.," Karnit Goldwasser, the wife of one of the kidnapped soldiers, told the crowd at Dag Hammarskjold Plaza. "What have they accomplished? Nothing. Where's the Red Cross and Palestinian leaders?"
Hezbollah militants abducted Ehud Goldwasser, 31, and Eldad Regev, 26, on July 12, 2006, precipitating last summer's 34-day war in Lebanon. Their abduction came just weeks after Hamas grabbed Gilad Shalit, 20, in a raid on Israeli soil.
The energized crowd, which consisted of many campers from Reform, Conservative and Orthodox camps in the region, chanted "Free Them Now" several times. Several Jewish organizational leaders and politicians called on the crowd to chant loud enough that U.N. workers could hear their requests for help from the world body.
The focus on the United Nations comes as Jewish organizations are writing off its Human Rights Commission as hopelessly anti-Israel, while also holding out hope that the world body's new secretary-general, Ban Ki-moon, will stake out a more balanced position on Middle East issues. On Monday, several speakers stressed their dissatisfaction with the United Nations.
Michael Miller, executive vice president of the Jewish Community Relations Council of New York, said the United Nations deserved all of the condemnation it received at the rally because it was not exercising its diplomatic influence to free the soldiers.
"We’re thankful that the new secretary-general is aware of the matter," Miller told JTA the day after the rally. "But we know for certain that more can be done and more needs to be done, so we can celebrate their return back home rather than mark their continued captivity."
One speaker at the event, New York City mayoral hopeful U.S. Rep. Anthony Weiner, drew applause as he called the United Nations "feckless." Nobel laureate and Holocaust survivor Elie Wiesel also denounced the U.N. for not doing enough to release the soldiers.
"Why is the U.N. Commission on Human Rights silent?" Wiesel declared.
The lineup of speakers included several local New York politicians and five members of the House of Representatives. Rep. Greg Meeks (D-N.Y.), an African American representing parts of Queens, received an ovation when he told the crowd it was important for blacks to show solidarity with the unjust capture of the Israeli men just as Jews historically have contributed so much to the civil rights movement.
"Sometimes voices are silent," Meeks said, "and when voices are silent bad things happen."
Representatives from the Korean, Latino, Turkish and Catholic communities also received warm greetings.
Most speakers failed to offer specific plans to bring about the return of the soldiers, but had harsh words for their captors and their ideology.
"There is more than one inconvenient truth," said Rep. Chris Shays (R-Conn.). "In addition to global warming, there is Islamic terrorism. We need to wake up and acknowledge this. And we need to bring these men home."
At the end of the rally Gabrielle Flaum, a 16-year-old activist, presented a petition demanding action from the United Nations. The petition, signed by 40,000, is to be sent to the U.N. secretary-general, President Bush and Vice President Dick Cheney.
Flaum, who came with the contingent from the Reform movement's Eisner Camp, is the founder of SOS: Save Our Soldiers, an organization that advocates for the release of the abducted soldiers by collecting petition signatures and lobbying political leaders.
"People are not going to stop fighting," Flaum, of New Jersey, told JTA after the rally.
Flaum said she was motivated to create SOS after seeing the hardship of war firsthand while on a Reform youth group trip to Israel last summer.
"One counselor told us his best friend had been killed, and another had to leave us to serve in the reserves," she said. "I came home with an incredible image and I couldn't let them go unnoticed. I had to make a difference."
JTA, 7-17-07
Many young people from several overnight summer camps, including these URJ Campers, added enthusiasm at the rally to free the kidnaped Israeli soldiers Monday July 16, 2007 near the United Nations.
NEW YORK (JTA) – Thousands of demonstrators showed up for a rally organized by Jewish organizations to call for the release of three Israeli soldiers kidnapped by Hamas and Hezbollah last summer.
But instead of focusing their outrage exclusively at the two Islamic militant movements, speakers at Monday's event lashed out at the United Nations and other international organizations for not doing enough to aid the soldiers.
"We're standing here next to the U.N.," Karnit Goldwasser, the wife of one of the kidnapped soldiers, told the crowd at Dag Hammarskjold Plaza. "What have they accomplished? Nothing. Where's the Red Cross and Palestinian leaders?"
Hezbollah militants abducted Ehud Goldwasser, 31, and Eldad Regev, 26, on July 12, 2006, precipitating last summer's 34-day war in Lebanon. Their abduction came just weeks after Hamas grabbed Gilad Shalit, 20, in a raid on Israeli soil.
The energized crowd, which consisted of many campers from Reform, Conservative and Orthodox camps in the region, chanted "Free Them Now" several times. Several Jewish organizational leaders and politicians called on the crowd to chant loud enough that U.N. workers could hear their requests for help from the world body.
The focus on the United Nations comes as Jewish organizations are writing off its Human Rights Commission as hopelessly anti-Israel, while also holding out hope that the world body's new secretary-general, Ban Ki-moon, will stake out a more balanced position on Middle East issues. On Monday, several speakers stressed their dissatisfaction with the United Nations.
Michael Miller, executive vice president of the Jewish Community Relations Council of New York, said the United Nations deserved all of the condemnation it received at the rally because it was not exercising its diplomatic influence to free the soldiers.
"We’re thankful that the new secretary-general is aware of the matter," Miller told JTA the day after the rally. "But we know for certain that more can be done and more needs to be done, so we can celebrate their return back home rather than mark their continued captivity."
One speaker at the event, New York City mayoral hopeful U.S. Rep. Anthony Weiner, drew applause as he called the United Nations "feckless." Nobel laureate and Holocaust survivor Elie Wiesel also denounced the U.N. for not doing enough to release the soldiers.
"Why is the U.N. Commission on Human Rights silent?" Wiesel declared.
The lineup of speakers included several local New York politicians and five members of the House of Representatives. Rep. Greg Meeks (D-N.Y.), an African American representing parts of Queens, received an ovation when he told the crowd it was important for blacks to show solidarity with the unjust capture of the Israeli men just as Jews historically have contributed so much to the civil rights movement.
"Sometimes voices are silent," Meeks said, "and when voices are silent bad things happen."
Representatives from the Korean, Latino, Turkish and Catholic communities also received warm greetings.
Most speakers failed to offer specific plans to bring about the return of the soldiers, but had harsh words for their captors and their ideology.
"There is more than one inconvenient truth," said Rep. Chris Shays (R-Conn.). "In addition to global warming, there is Islamic terrorism. We need to wake up and acknowledge this. And we need to bring these men home."
At the end of the rally Gabrielle Flaum, a 16-year-old activist, presented a petition demanding action from the United Nations. The petition, signed by 40,000, is to be sent to the U.N. secretary-general, President Bush and Vice President Dick Cheney.
Flaum, who came with the contingent from the Reform movement's Eisner Camp, is the founder of SOS: Save Our Soldiers, an organization that advocates for the release of the abducted soldiers by collecting petition signatures and lobbying political leaders.
"People are not going to stop fighting," Flaum, of New Jersey, told JTA after the rally.
Flaum said she was motivated to create SOS after seeing the hardship of war firsthand while on a Reform youth group trip to Israel last summer.
"One counselor told us his best friend had been killed, and another had to leave us to serve in the reserves," she said. "I came home with an incredible image and I couldn't let them go unnoticed. I had to make a difference."
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