Thursday 22 May 2014

Papal Visits to Zion

A history of papal visits to the Holy Land
On the eve of ' visit to Israel this week, we retrace the steps of the three previous papal tours, which usually started in Jordan.
Pope Paul VI  1964. 
Pope Francis I will be visiting Israel for the second time this week, but hopefully this time his visit will not be marred by war.
The visit marks the 50th anniversary of the first papal pilgrimage to the Holy Land. Arriving May 24, Pope Francis will be meeting with Jewish and Muslim leaders and visiting important Jewish sites – and will wrap up the three-day stay with a Holy Mass.
His visit will be quite different from the first, half a century ago, when most of the holy sites, including Bethlehem, weren’t under Israeli control at all. Until 1967, they were controlled by Jordan.
With his flight to the Middle East, Pope Paul VI made history in more ways than one. Just elected a few months earlier, not only was he leaving Rome, in itself quite rare; not only was he leaving Italy, an event that had only happened a few times in papal history; he was leaving Europe – and that was unheard of. Thus Paul VI became the first globetrotting pope.
.By early afternoon that day, Paul XI was walking onto the tarmac of a Jordanian airport outside Amman, where he was greeted by King Hussein.
From Amman, the Pope was driven to Jerusalem in a bulletproof car, stopping at the River Jordan to pray on the banks of the river where tradition holds that Jesus was baptized. After a ceremony at the Apostolic delegation to the Jerusalem, the pope proceeded to the Old City.
Greeted by multitudes
The great multitude that came to greet him in Damascus Square, many with palm fronds in hand, blocked his way into the Old City through Damascus Gate. The Jordanian Police resorted to using whips to clear a way through the crowd.
The pope walked down the Via Dolorosa – the route along which Jesus is said to have carried his cross down to Golgotha, the hill on which he was crucified, where the Church of the Holy Sepulchre was built.
At the church, the pope held mass, after which he returned to the house of the Apostolic delegation, where he received private audiences. In the evening, he prayed in the Garden of Gethsemane, which is where Judas betrayed Jesus with a kiss and Jesus was taken into custody, according to the gospels of Mark and Matthew.
Pope Paul VI t 1964. 
The next day the pope left the Apostolic delegation early, making his way up the West Bank northward, with stops in Nablus and Jenin. Palestinian protesters periodically blocked the motorcade, chanting “Palestine for the Arabs,” “Return our homes,” “Return our land!”
One upshot was that the Israeli leadership was stuck for over an hour waiting for the pope in the freezing January cold outside the Megiddo Museum, at the site where Armageddon is supposed to begin.
When the pope arrived, he and his accompanying cardinals shook hands with Israeli President Zalman Shazar, then with Prime Minister Levi Eshkol and other ministers and dignitaries. The two delegations sat across from one another and Shazar gave a speech welcoming the pope to Israel, which was simultaneously translated from Hebrew to French.
When the president finished, the pontiff donned his glasses and read his speech, which was simultaneously translated from French to Hebrew. He ended his speech with “Shalom, shalom” (Hebrew for "peace”), to which the crowd responded with enthusiastic applause.
Pope John Paul II is aided by two unidentified Vatican officials during a wreath laying ceremony at the Yad Vashem memorial to the Holocaust in Jerusalem,March 23, 2000. Photo by AP
After the short speeches, the pope and president exchanged gifts. The whole ceremony lasted less than half an hour.
Then the pope left for Nazareth, which had renamed its main street after the pontiff and decked it with Israeli and Vatican flags for the occasion.
After a ceremony at the Church of the Annunciation, the pope went down into the church grotto, where tradition has it that the angel Gabriel told Mary she would give birth to Jesus. In the small underground cavity, he held a televised mass, followed by a speech.
After breaking his fast at the adjacent Franciscan monastery, the pope proceeded to leave the city. As he was making his way to the car, he was mobbed, but was carried away to safety by a police officer. He entered the car and the motorcade left the city for Mount Tabor, which is believed to be the site of the Transfiguration of Jesus.
From Mount Tabor the pope continued to Capernaum, site of a series of miracles described in the gospels, as well as home to St. Peter. He ate "a simple pilgrim" lunch in the Franciscan monastery on the nearby Mount of Beatitudes, where the famous Sermon on the Mount is said to have taken place. Then he was taken to West Jerusalem, where he was welcomed in a ceremony by Mayor Mordechai Ish-Shalom and city dignitaries.
Rescinding a 1,000-year old excommunication
From there he proceeded to Mount Zion to visit the Upper Room, traditionally said to be the site of the Last Supper. After praying there, he continued to the Benedictine Abbey of the Dormition for another ceremony, after which he crossed the border back into Jordanian East Jerusalem, held some audiences and turned in.
Pope Benedict XVI prays before the Western Wall in the old city of Jerusalem, May 12, 2009. 
The next morning, the pope held an early morning mass at the Church of the Nativity, believed to be the birthplace of Jesus, and then met with Eccumenical Patriarch Athenagoras I of Constantinople on the Mount of Olives. It was a historic meeting between the leaders of the Catholic and Orthodox churches, after hundreds of years since the Great Schism.
This meeting would pave the way to restoring relations between the Eastern and Western churches, and lead to the rescinding of the excommunications of 1054.
Then the pope returned to Amman, where he met with King Hussein once more, and boarded the plane that would take him back to Rome.
Diplomatic relations
It would be many years until another pope would visit Israel. First, diplomatic relations between the Holy See and the Jewish state would have to be established. This would take place in 1993, under the pontificate of the recently canonized Pope John Paul II, paving the way for a five-day papal visit to the Holy Land in March 2000, marking the second millennium of the birth of Jesus.
During the visit, Pope John Paul met with then Israeli President Ezer Weizmann, the chief rabbis, and visited Yad Vashem (the official Israeli Holocaust memorial). He also visited the Western Wall, where, as is customary, he placed a note to God.
Much of the visit was focused on repairing relations between the Jewish people and the Catholic Church. The visit was hailed as a success.
Five years later, Pope John Paul II died and was succeeded by Pope Benedict XVI. In May 2009, Pope Benedict made his week-long pilgrimage to the Holy Land, starting in Jordan but mostly spent in Israel. He met with President Shimon Peres and other Israeli dignitaries. Like his predecessors, the pope met with religious leaders and visited the major Christian holy sites.
Like Pope John Paul II, he also visited Yad Vashem and the Western Wall, at which he prayed. He met with Jewish, Christian – including non-Catholic – and Muslim religious leaders, and with Palestinian President Mahmoud Abbas at Manger Square in Bethlehem.
Like the previous three papal pilgrimages, Pope Francis' will also begin in Jordan.
While this is Francis' first visit to Israel as pope, this is not his first time here. Forty years ago, many years before becoming pope, the young Jorge Mario Bergoglio visited the Holy Land, but he didn’t get to see the sites. Just as he arrived, the Yom Kippur War erupted and he spent six days confined to the American Colony Hotel in Jerusalem, studying St. Paul’s Letters to the Corinthians, before leaving.


Wednesday 14 May 2014

Arab Apartheid against Palestinians

All Arab countries except Jordan:

Palestinians are not allowed to become citizens of Arab countries, in accordance with Arab League Decree 1547 for 1959, "in order to preserve the Palestinian entity and Palestinian identity." Even in Jordan they can no longer become citizens. (There have been some exceptions: Palestinian Christians in Lebanon in the 1950s, Palestinians born from Egyptian mothers in 2011.)

Palestinians face severe travel restrictions throughout the Arab world. They do not receive passports and their travel documents are only accepted by a few countries.

Palestinians cannot vote or run for office in national elections.

Children born to Palestinians do not get citizenship in their host countries, violating Article 7 of the Convention on the Rights of the Child.

Jordan:

1967: Jordan refused to allow Gazans who came after the Six Day War to become Jordanian citizens. Today some 165,000 Palestinians in Jordan cannot become citizens and get no government services.

1970: 3500-5000 Palestinians killed and 20,000 Palestinians expelled, their camps demolished, in the Black September events.

1988: Jordan revoked citizenship for millions of West Bank Palestinians as they declared "independence." As usual, this move was justified as being for their own good.

2010: Jordan continued to revoke citizenship for thousands more Palestinians

2012: Jordan passed an electoral law that effectively limits the number of Palestinian members of Parliament to less than 10%

2013: Jordan places Palestinian refugees from Syria in special camps that they cannot leave, separate from other refugees, and turns hundreds or thousands back to a dangerous future in Syria.

2014: Palestinians who are citizens are still denied equal rights in the military, and on getting college scholarships and being admitted to some public universities, among other areas.

Egypt:

1948: Placed all Palestine refugees that reached Egypt into camps, forced men to go back to Palestine to fight.

1949: Expelled all Palestinian from Egyptian camps into Gaza. Very few Palestinian Arabs were left in Egypt.

1950: Egypt refused any UNRWA presence on its territory, relegating it to Gaza.

1949 - 1956: Any Palestinians in Egypt were barred from schooling and employment.

2013: Hundreds of Palestinian refugees from Syria placed into jail as they try to enter Egypt

2013-now: Egypt has effectively closed the Rafah border with Gaza, even limiting hospital patients from traveling, effectively imprisoning 1.7 million Gazans.

Lebanon:

1950-58: Would only issue one-way travel documents for Palestinians to leave the country

1962: Palestinians classified as "foreigners":
73 job categories banned for Palestinians until 2010; now there are "only" 50 jobs off limits
They are still banned from working as physicians, journalists, pharmacists or lawyers.
They are not permitted to build new houses or own property, or even to repair their homes
Martial law imposed on refugee camps. Army stops people from entering and exiting.
Limitations on schools for Palestinian "foreigners"
Not allowed to live outside refugee camps, which in turn are not allowed to grow. Population of camps is now triple capacity.
Palestinians not allowed to create organizations.

1975-78: At least 5000 Palestinians killed in Lebanese civil war

1985-88: Thousands killed in "War of the Camps"

1995: Law prohibiting Palestinians from entering country without a visa; and visas weren't issued. Those expelled from Gulf states could not return to Lebanon. (Law repealed in 1999.)

2005: Specific laws prohibiting foreigners who are not "nationals of a recognized state" - Palestinians - from owning property. Those who owned it previously cannot pass it to their children.

2007: 31,000 Palestinians homeless because while Lebanese Army destroyed Nahr el Bared camp

2013: Some 50,000 refugees from Syria treated differently from other Syrian refugees; expensive temporary short-term visas effectively make them criminals

2013: Lebanon starts turning some Palestinian Syrian refugees away at the border

Kuwait:

1991: 400,000 Palestinians were harassed and forced out of the country.

Libya:

1994-5: Expelled 30,000 Palestinians, dismissed many from their jobs and confiscated their houses
Arab countries refused to take in the new refugees. Hundreds were stranded in the desert or the sea. Eventually Libya allowed some to stay but kept threatening to expel them again. In the end about 15,000 were forced to go to Arab countries they had documents for, Gulf countries, and Western nations.

2011: Palestinians were forced to pay a special tax of $1550.

2012: Many Palestinians lost their homes as properties were claimed by others in the wake of the revolution and the collapse of the judicial system.


Iraq:

Early 1950s: Expelled striking Palestinian workers, along with Saudi Arabia and Libya..

2005: After Saddam Hussein lost power, Palestinians in Iraq were subjected to abduction, hostage-taking, killing and torture from armed groups. Politicians derided them. About 15,000 were forced to leave Iraq. Thousands were stranded in camps in the desert between Iraq and Syria, where no Arab country would allow them to enter.

Qatar:

1994: Refused to grant Palestinians work visas.

Syria:

1970:  Palestinians cannot vote, cannot run for office, cannot own farmland, cannot own more than one property..

2005-2008: Syria did not allow thousands of Palestinian Arab refugees fleeing from Iraq to enter the country.

2012-today: Some 2000 Palestinians killed so far in Syria's war. About 50 have starved to death as forces cut off all food and water to the Yarmouk camp.

Tuesday 6 May 2014

Hatkivah



Hatikvah


הַתִּקְוָה
English: The Hope
HaTikvah
Hatikva.svg
The lyrics of 'Hatikvah' above a half transparentflag of Israel.

National anthem of
 Israel

LyricsNaphtali Herz Imber, 1878
MusicSamuel Cohen, 1888
Adopted1897 (First Zionist Congress)
1948 (unofficially)
2004 (officially)
Music sample
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"Hatikvah" (Hebrewהַתִּקְוָהpronounced [hatikˈva], lit. English: The Hope) is the national anthem of Israel. Its lyrics are adapted from a poem written byNaphtali Herz Imber, a Jewish poet from ZłoczówKingdom of Galicia and LodomeriaAustro-Hungarian Empire, (today, Zolochiv, Ukraine).[1] Imber wrote the first version of his poem in 1877 while being hosted as a guest by a Jewish scholar in the city of IasiRomania. The romantic anthem's theme reflects the nearly 2000-year-old hope of the Jewish people to return to the Land of Israel—their ancient homeland—and to restore it and reclaim it as a sovereign nation.

History

Lyrics

The text of Hatikvah was written in 1878 by Naphtali Herz Imber, a Jewish poet from Zolochiv, a city often referred to by its nickname "The City of Poets",[2] in the Kingdom of Galicia and LodomeriaAustro-Hungary, today Zolochiv,Ukraine. NH Imber emigrated to Eretz Israel in the early 1880s and lived in two or more of the first Jewish colonies . The foundation of Hatikvah is Imber's nine-stanza poem named Tikvatenu [Our Hope]. In this poem Imber puts into words his thoughts and feelings in the wake of the establishment of Petah Tikva, one of the first Jewish settlements in Ottoman Palestine. Published in Imber's first book Barkai [The Shining Morning Star], Jerusalem, 1886, the poem was subsequently adopted as an anthem by the "Hovevei Zion" and later by the Zionist Movement at the First Zionist Congress in 1897. The text was later revised by the settlers of Rishon LeZion, subsequently undergoing a number of other changes.

Before the Establishment of the State of Israel

The British Mandate government briefly banned its public performance and broadcast from 1919, in response to an increase in Arab anti-Zionist political activity.[3]
A former member of the Sonderkommando reports that the song was spontaneously sung by Czech Jews in the entryway to the Auschwitz-Birkenaugas chamber in 1944. While singing they were beaten by Waffen-SS guards.[4]

Adoption as national anthem

When the State of Israel was established in 1948, Hatikvah was unofficially proclaimed the national anthem. However, it did not officially become the national anthem until November 2004, when it was sanctioned by the Knessetin an amendment to the Flag and Coat-of-Arms Law (now renamed the Flag, Coat-of-Arms, and National Anthem Law).
In its modern rendering, the official text of the anthem incorporates only the first stanza and refrain of the original poem. The predominant theme in the remaining stanzas is the establishment of asovereign and free nation in the Land of Israel, a hope largely seen as fulfilled with the founding of the State of Israel.

Music

The melody for Hatikvah derives from La Mantovana, a 16th-century Italian song, composed by Giuseppe Cenci(Guiseppino del Biado) ca. 1600 with the text "Fuggi, fuggi, fuggi da questo cielo". Its earliest known appearance in print was in the del Biado's collection of madrigals. It was later known in early 17th-century Italy as Ballo di Mantova. This melody gained wide currency in Renaissance Europe, under various titles, such as the Pod Krakowem (folk song) (in Polish),Cucuruz cu frunza-n sus [Maize with up-standing leaves] (in Romanian) and the Kateryna Kucheryava (in Ukrainian).[5] This melody was also famously used by the Czech composer Bedřich Smetana in his symphonic poem celebrating BohemiaMá vlast, as Vltava (Die Moldau).
The adaptation of the music for Hatikvah was done by Samuel Cohen in 1888. Cohen himself recalled many years later that he had hummed Hatikvah based on the melody from the song he had heard in RomaniaCarul cu boi [The Ox Driven Cart].
The harmony of Hatikvah follows a minor scale, which is often perceived as mournful in tone and is rarely encountered in national anthems. There is a modulating shift to Major key as the words Tikvatenu and Hatikva appear, both mingled with a romantic octave leap which gives new dramatic energy to the melodic line. As the title "The Hope" and the words suggest, the import of the song is optimistic and the overall spirit uplifting.

Official text

The official text of the national anthem corresponds to the first stanza and amended refrain of the original nine-stanza poem by Naftali Herz Imber. Along with the original Hebrew, the corresponding transliteration[a] and English translation are listed below.
HebrewTransliterationEnglish translation
כֹּל עוֹד בַּלֵּבָב פְּנִימָהKol‘od balevav penimahAs long as in the heart, within,
נֶפֶשׁ יְהוּדִי הוֹמִיָּהNefesh yehudi homiyah,Jewish soul still yearns,
וּלְפַאֲתֵי מִזְרָח, קָדִימָה,Ul(e)fa’atei mizrach kadimah,And onward, towards the ends of the east,
עַיִן לְצִיּוֹן צוֹפִיָּה,‘Ayin letziyon tzofiyah;An eye still gazes toward Zion;
 
עוֹד לֹא אָבְדָה תִּקְוָתֵנוּ,‘Od lo avdah tikvateinu,Our hope is not yet lost,
הַתִּקְוָה בַּת שְׁנוֹת אַלְפַּיִםHatikvah bat sh(e)not ’alpayim,The hope of two thousand years,
לִהְיוֹת עַם חָפְשִׁי בְּאַרְצֵנוּ,Lihyot ‘am chofshi b(e)’artzeinu,To be a free people in our land,
אֶרֶץ צִיּוֹן וִירוּשָׁלַיִם.’Eretz-Tziyon viy(e)rushalayim.The land of Zion and Jerusalem.
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BBC recording from 20 April 1945 of Jewish survivors of the Bergen-Belsen concentration camp singing Hatikvah, only five days after their liberation by Allied forces. The words sung are from the original poem by Imber.

Problems playing this file? See media help.
Some people compare the first line of the refrain, “Our hope is not yet lost” (“עוד לא אבדה תקוותנו”), to the opening of the Polish national anthemPoland Is Not Yet Lost (Jeszcze Polska nie zginęła), or to theUkrainian national anthemUkraine Has Not Yet Perished (Ще не вмерла Україна; Šče ne vmerla Ukrajina). This line may also be aBiblical allusion to Ezekiel’s “Vision of the Dried Bones” (Ezekiel 37: “…Behold, they say, Our bones are dried, and our hope is lost”), describing the despair of the Jewish people in exile, and God’s promise to redeem them and lead them back to the Land of Israel.
The official text of Hatikvah is relatively short; indeed it is a single complex sentence, consisting of two clauses: thes ubordinate clause posits the condition (“As long as… A soul still yearns… And… An eye still watches…”), while theindependent clause specifies the outcome (“Our hope is not yet lost… To be a free nation in our own land”).

Text of Tikvateinu by Naftali Herz Imber

Below is the full text of the original nine-stanza poem Tikvateinu by Naftali Herz Imber. The current version of the Israeli national anthem corresponds to the first stanza of this poem and the amended refrain.
HebrewTransliterationEnglish translation
–I–
כל עוד בלבב פנימהKol-‘od balevav penimahAs long as in the heart, within,
נפש יהודי הומיה,Nefesh yehudi homiyah,A Jewish soul still yearns,
ולפאתי מזרח קדימה,Ul(e)fa’atei mizrach kadimah,And onward, towards the ends of the east,
עין לציון צופיה;‘Ayin letziyon tzofiyah;An eye still looks toward Zion;
 
חזרה Refrain
עוד לא אבדה תקותנו,‘Od lo avdah tikvateinu,Our hope is not yet lost,
התקוה הנושנה,Hatikvah hannoshanah,The ancient hope,
לשוב לארץ אבותינו,Lashuv le’eretz avoteinu,To return to the land of our fathers,
לעיר בה דוד חנה.La‘ir bah david k'hanah.The city where David encamped.
 
–II–
כל עוד דמעות מעינינוKol ‘od dema‘ot me‘eineinuAs long as tears from our eyes
יזלו כגשם נדבות,Yizzelu kegeshem nedavot,Flow like benevolent rain,
ורבבות מבני עמנוUrevavot mibbenei ‘ammeinuAnd throngs of our countrymen
עוד הולכים על קברי אבות;‘Od hol(e)chim ‘al kivrei avot;Still pay homage at the graves of (our) fathers;
 
חזרה Refrain
 
–III–
כל עוד חומת מחמדינוKol-‘od chomat mach(a)maddeinuAs long as our precious Wall
לעינינו מופעת,Le‘eineinu mofa‘at,Appears before our eyes,
ועל חרבן מקדשנוVe‘al churban mikdasheinuAnd over the destruction of our Temple
עין אחת עוד דומעת;‘Ayin achat ‘od doma‘at;An eye still wells up with tears;
 
חזרה Refrain
 
–IV–
כל עוד מי הירדן בגאוןKol ‘od mei hayarden bega’onAs long as the waters of the Jordan
מלא גדותיו יזלו,Melo’ gedotav yizzolu,In fullness swell its banks,
ולים כנרת בשאוןUleyam kinneret besha’onAnd (down) to the Sea of Galilee
בקול המולה יפֹלו;Bekol hamulah yippolu;With tumultuous noise fall;
 
חזרה Refrain
 
–V–
כל עוד שם עלי דרכיםKol ‘od sham ‘alei drachayimAs long as on the barren highways
שער יכת שאיה,Sha‘ar yukkat she’iyah,The humbled city gates mark,
ובין חרבות ירושליםUvein charvot yerushalayimAnd among the ruins of Jerusalem
עוד בת ציון בוכיה;‘Od bat tziyon bochiyah;A daughter of Zion still cries;
 
חזרה Refrain
 
–VI–
כל עוד דמעות טהורותKol ‘od dema‘ot tehorotAs long as pure tears
מעין בת עמי נוזלות,Me‘ein bat ‘ammi nozlot,Flow from the eye of a daughter of my nation,
ולבכות לציון בראש אשמורותVelivkot letziyon berosh ’ashmorotAnd to mourn for Zion at the watch of night
עוד תקום בחצי הלילות;‘Od takum bachatzi halleilot;She still rises in the middle of the nights;
 
חזרה Refrain
 
–VII–
כל עוד נטפי דם בעורקינוKol ‘od nitfei dam be‘orkeinuAs long as drops of blood in our veins
רצוא ושוב יזלוRatzo’ vashov yizzolu,Flow back and forth,
ועלי קברות אבותינוVa‘alei kivrot avoteinuAnd upon the graves of our fathers
עוד אגלי טל יפלו;‘Od eglei tal yippolu;Dewdrops still fall;
 
חזרה Refrain
 
–VIII–
כל עוד רגש אהבת הלאוםKol ‘od regesh ahavat halle’omAs long as the feeling of love of nation
בלב היהודי פועם,Beleiv hayhudi po‘eim,Throbs in the heart of the Jew,
עוד נוכל קוות גם היום‘Od nuchal kavvot gam hayyomWe can still hope even today
כי עוד ירחמנו אל זועם;Ki ‘od yerachmeinu ’eil zo‘eim;That a wrathful God may still have mercy on us;
 
חזרה Refrain
 
–IX–
שמעו אחי בארצות נודִיShim‘u achai be’artzot nudiHear, O my brothers in the lands of exile,
את קול אחד חוזינו,Et kol achad chozeinu,The voice of one of our visionaries,
כי רק עם אחרון היהודִיKi rak ‘im acharon hayhudi(Who declares) That only with the very last Jew —
גם אחרית תקותנו!Gam acharit tikvateinu!Only there is the end of our hope!
 
חזרה Refrain
–X– (unofficial)
לֵךְ עַמִּי, לְשָׁלוֹם שׁוּב לְאַרְצֶךָ,Lekə ʻammiy, ləshalom shov ləʼarəṣekaGo, my people, return in peace to your land
הַצֱּרִי בְגִלְעָד, בִּירוּשָׁלַיִם רוֹפְאֶךָ,Haṣṣeriy vəgiləʻad, biYrushalayim rofəʼkaThe balm in Gilead, your healer in Jerusalem,
רוֹפְאֶךָ יְיָ, חָכְמַת לְבָבוֹ,rofəʼka yəya, ḥakəmat ləvavoYour healer is God, the wisdom of His heart,
לֵךְ עַמִּי לְשָׁלוֹם, וּרְפוּאָה קְרוֹבָה לָבוֹא...lekə ʻammiy ləshalom, orəfuʼah qərovah lavoʼ...`Go my people in peace, healing is imminent...

Alternate proposals and objections

Religious objections to Hatikvah

Main article: HaEmunah
Some observant Jews object to Hatikvah on the grounds that the anthem is too secular and lacks sufficient religious emphasis, such as not mentioning God or the Torah. Thus, some religious Zionists have altered the song by switching the word "חופשי" (free, which in modern Hebrew can allude to a secular Jew being free of mitzvot) with the word "קודש" (holy), thus reading the line: "To be a holy nation", referring to the verse in Exodus 19:6 "וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹש" (you shall be for Me a kingdom of priests and a holy nation).
Rabbi Abraham Isaac Kook objected to the secular thrust of Hatikvah and wrote an alternative anthem titled “HaEmunah” ("The Faith") in the hope that it would replace Hatikvah as the Israeli national anthem. Rav Kook did not object to the singing of Hatikvah (and in fact endorsed it) as he had great respect for secular Jews, indicating that even in their work it was possible to see a level of kedushah (holiness).[6]

Objections by non-Jewish Israelis

Some Arab Israelis object to Hatikvah due to its explicit allusions to Judaism. In particular, the text’s reference to the yearnings of “a Jewish soul” is often cited as preventing non-Jews from personally identifying with the anthem. In 2001,Saleh Tarif, the first Arab appointed to the Israeli cabinet in Israel's history, refused to sing "Hatikvah".[7] Ghaleb Majadale, who in January 2007 became the first Muslim to be appointed as a minister in the Israeli cabinet, sparked a controversy when he publicly refused to sing the anthem, stating that the song was written for Jews only.[8] In 2012, Salim Joubran, an Israeli Arab justice on Israel's Supreme Court, did not join in singing "Hatikva" during a ceremony honoring the retirement of the court's chief justice, Dorit Beinisch[9]
From time to time proposals have been made to change the national anthem or to modify the text in order to make it more acceptable to non-Jewish Israelis.[10][11] To date no such proposals have succeeded in gaining broad support.[citation needed]

See also

Notes

  1. Jump up^ In the transliterations that appear on this page, a right quote (’) is used to represent the Hebrew letter aleph (א) when used as a consonant, while a left quote (‘) is used to represent the Hebrew letter ‘ayin (ע). The letter e in parentheses, (e), indicates aschwa that should theoretically be voiceless, but is usually pronounced as a very short e in modern Israeli Hebrew. In contrast, the letter a in parentheses, (a), indicates a very short a that should theoretically be pronounced, but is usually not voiced in modern Israeli Hebrew.

References

  1. Jump up^ Jewish-Ukrainian bibliography, Infoukes
  2. Jump up^ Weiss, Jakob (2011), The Lemberg Mosaic, New York: Alderbrook, p. 59.
  3. Jump up^ Morris, B (1999), Righteous victims: a history of the Zionist-Arab conflict, 1881–1999, Knopf.
  4. Jump up^ Gilbert, Shirli, Music in the Holocaust: Confronting Life in the Nazi Ghettos and Camps, p. 154.
  5. Jump up^ IV. Musical examples: Baroque and classic eras; Torban Tuning and repertoire, Torban.
  6. Jump up^ Kook, Rav, Response to Hatikvah, "In more recent years, some Israeli Mizrahi (Eastern) Jews have criticized the song's western perspective. For Iraqi and Persian Jews, for example, the Land of Israel was in the west, and it was to this direction that they focused their prayers."
  7. Jump up^ "Not All Israeli Arabs Cheer Appointment of Druse Minister"Jewish Telegraphic Agency. 2001-03-06. Retrieved 2012-04-26. "It is the Jewish anthem, it is not the anthem of the non-Jewish citizens of Israel."
  8. Jump up^ "Majadele refuses to sing national anthem"Ynet News. 2007-03-17. Retrieved 2007-05-09. "I fail to understand how an enlightened, sane Jew allows himself to ask a Muslim person with a different language and culture, to sing an anthem that was written for Jews only."
  9. Jump up^ Bronner, Ethan (3 March 2012). "Anger and Compassion for Arab Justice Who Stays Silent During Zionist Hymn".The New York Times. Retrieved 29 April 2012.
  10. Jump up^ Philologos. "Rewriting 'Hatikvah' as Anthem for All".The Jewish Daily Forward. Retrieved 29 April 2012.
  11. Jump up^ Carlebach, Neshama. "An Anthem For All?"The Jewish Daily Forward (recording). Retrieved 29 April 2012.. A proposed modified version.

External links