In truth, we don't live by what the Palestinians say - by Dror Eydar

...The Palestinians routinely refer to the Jewish Temple as "imagined" and the stories of the Bible as "imaginary." The reason for their efforts is clear: If there is no historic link between the Jewish people and this land, then we are foreign invaders who took control of a country that wasn't ours. But we don't live by what the Palestinians say.

Dror Eydar..
Israel Hayom..
23 September '16..
Link: http://www.israelhayom.com/site/newsletter_article.php?id=36659



1. I was asked to give a speech of about 12 minutes at the Israel American Council's upcoming national conference to young Israelis living in the U.S. about archaeology and the story of Israel.

It's a very Jewish thing, compressing thousands of years into a drop of time. There are many aspects to archaeology. Generally, it's about physically touching ancient material: structures, fragments of pottery and metal, inscriptions, graves, and more. History, particularly ancient history, is mostly silent. Very little of it is written down. Archaeology helps reconstruct the past.

For us as Jews, reconstructing the past isn't a matter for a museum to handle. We aren't sitting and watching a historic play; we're part of it. To understand this, let's think about archaeology in other fields, such as the archaeology of texts or language.

What is a word? A signifier. What happens when a word can refer to more than one thing? What happens when it's an ancient word that has existed for 3,000 years? Words like these are like the tips of icebergs -- their contemporary meaning is just the uppermost layer. If we dig, we discover older layers of meaning. We might find, in other periods, that a word meant exactly the opposite of what it does now.

Think about Hebrew. Anyone who speaks this ancient language is unconsciously getting the past to speak and awakening the immense trove of knowledge and meanings and traditions amassed within the language. In a beit midrash, a place of Jewish learning, we will discover that the verbs used are in the present tense: Rabbi Akiva "says" (not "said"), Rashi interprets, the Prophet Isaiah prophesies. For the Jew, ancient texts are not something to be abandoned on dusty shelves or put in museums -- they have always surrounded Jews, who talked and argued with them, defied them, and took joy in them. Through the use of Hebrew, they were always accessible.

Today, too, Hebrew speakers are able to read the texts that date back 2,000 years or more. If we try harder, we can also become acquainted with the Talmud. And of course the poetry of Spanish Jewry, and Jewish philosophy, biblical commentary, mystic literature, the Zohar, the hassidic and enlightenment movements, up through the literature of the rebirth of the modern Jewish people and the modern day. If we want, we can learn about the lives of Jewish communities in North Africa in the 10th century C.E. or in Renaissance Italy and more, through the system of questions and answers (the responsa) that connected the Jewish world.

I mentioned that these texts "surrounded" us, and I actually meant that they "enveloped" us as both individuals and as a people. This is a defensive wrapping that protected and preserved us in the many diasporas and which even today is supposed to protect the Jews of the world, as long as they are not in their natural home, Israel.

2. The texts, as important and moving as they are, provide a limited archaeological experience. Reading about and studying Jerusalem in the First Temple period is not like walking around the City of David. When you're standing there, you understand what the poet meant by "the mountains surround Jerusalem" (Psalms 125:2) or "dwells between his shoulders" in Moses' blessing to Benjamin (Deuteronomy 33:12) -- that the place where God resides (known in Hebrew as the "shechinah") is between the shoulders -- halfway up, not in the valley and not at the highest hilltop. That is how our forefathers distinguished between their belief and the idol worship that was "on a high and lofty mountain" and "under every spreading tree" (Isaiah 57:5-7).

Several weeks ago, archaeologists revealed how the decorative floor of the Temple looked. They discovered it after intensive work that entailed putting together fragments of stone that had been found among the rubble removed from the Temple Mount. It's supposedly just a floor, colors and stones, not very much.

But the enormous excitement expressed in the news headlines about the discovery demonstrated that the archaeological find had touched a raw nerve. Every time we encounter a remnant of our past as a people, we get a response (and perhaps, an answer) to the question of identity that we have been debating since we returned to history, and even more so since we established an independent Jewish state: Who are we? Is the State of Israel a living continuation of the ancient kingdom of Israel? Are the Jews of the 21st century continuing the people whose high priests walked on those wonderful floor tiles? In the words of literary researcher and critic Baruch Kurzweil: Are we a continuation or a revolution?

UN “Peace” Coordinator: Jewish Heritage an Invalid Concept

Jonathan Tobin
Contentions/Commentary
22 February '10

Earlier today I wrote about the implications of an important new archeological discovery that highlights the 3,000-year-old Jewish heritage in East Jerusalem. Such finds have political significance specifically because the whole focus of Palestinian nationalism has been to deny Jewish ties to the land and to attempt to rewrite history in such a way as to expunge the historicity and continuity of the Jewish presence.

But the reason why this issue is so important was brought home again today by a statement coming from Robert Serry, the United Nations Special Coordinator for the Middle East Peace Process. In it, Serry went out of his way to condemn the recently announced National Heritage Plan announced by Israeli Prime Minister Benjamin Netanyahu because two ancient Jewish religious shrines were included in the list of sites to be preserved and protected. Serry objected to the inclusion of Rachel’s Tomb outside Bethlehem and the Cave of the Patriarchs in Hebron in the list of essential places in Jewish history, because the two are in the West Bank and thus, in his view, “occupied Palestinian territory.” The fact that they are located on land that is subject to dispute between the two parties is of no interest to the UN official who, despite his status as a peace mediator, is ready to dictate where the borders of a putative Palestinian state must be. But Serry’s argument is not merely one of borders, because in the same statement he claimed that the sites “are of historical and religious significance not only to Judaism but also to Islam, and to Christianity as well.”

It is true that Christians and Muslims have an intrinsic interest in any biblical site. And since Muslims, like Jews, consider Abraham to be one of their patriarchs, they have a religious stake in the Cave of the Patriarchs. But Muslims have never been willing to share this most ancient of Jewish shrines with other faiths. Throughout the history of Muslim control of the land of Israel, through the Ottoman era and even during the time of British rule, Jews were forbidden to enter the cave and were, instead, constrained to ascend no higher than the seventh step of the entrance to the sacred place. Jewish prayer inside the cave only resumed in June 1967, after the Israeli conquest of Hebron, after which the two religions have shared the place despite the history of tension and bloodshed in the Hebron area.

(Read full article)
.