Philistia Triumph thou because of me; an explanation of Psalm 60.8

Nothing has caused more bloodshed in the world than claims by men on the Bible, on the one hand, the failure of men to honor Promises in the Bible on the other hand, and worst of all, the ignorance of those who pretend to solve disputes in the Middle East, in particular, and the world in general without knowledge of, and consideration for, the Biblical sources of those disputes. People in all lands seem to enjoy using the Bible for their own personal pleasure, their own guarantee of God's favor, and the justification to kill others on God's behalf, whilst others, atheists, like Sigmund Freud, pontificate in their land of fantasy, how religion has no bearing upon their world. We mention Freud and his likes, for instance, because they founded a new approach to the human psyche (or spirit), hoping to separate the Human Spirit from the Bible. In his work Freud condemned the values of the Bible and its Koran without reading them. To top off his manipulative "science," while condemning the Holy Scriptures he made his livelihood counselling well to do Catholics (what a hypocrite!). Writing about a new thesis on individual and national neurosis, now catalogued into about 500 different types at last count, and apparently oblivious to the Nazi hysteria, Freud was on the run, as well as his family and other Jews, because of the Nazi hunt to exterminate all the Jews! The criteria Hitler's National Socialist (Nazi) party of Germany used to condemn the Jews came from an unusual combination of Freud's and Martin Luther's works. First Luther inspired Hitler to confiscate and burn the Jews' properties, and enslave and murder them, and the second part of the justification — which invalidated the Christian Church and the Jewish Religion — came from Freud's and others' works attempting to annihilate religion. Freud was hunted down by the very thing he attempted to create, confirming the Scriptures as it were, how the wicked's foot is caught in the same snare he sets for others. While he worried over the name of Moses, to disprove religion, under the name of Luther men hunted Freud down! Our work, Validation of Truth, proves this.

Stripped Inheritance for all

The results of Freud's work and his disciples can be seen wandering aimlessly the vandalized streets of Inner America. Often drugged, stripped of values – even a virtue enabling protest against those who daily lie, cheat, and rob us – we speak of our leaders in the Media and government – Freud's victims drudge aimlessly with no livelihood, no family, no life, and no spirit through the trash heaps of our civilization. Overlooking them are Freud's other prey: the ambivalent who know no difference between good and evil, calling good evil and evil good, and, like many people of Berkeley, share no compassion or Mercy for our fellow men.

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The Ambivalent and Unmerciful

We have complained of citizens of Berkeley (and San Francisco) who see that those in need of Mercy the most — the Homeless — are arrested rather than comforted. Such merciless people have fed on humanity since humanity began. Whether in the streets of Berlin, Warsaw, New Jerusalem, or Berkeley and San Francisco, we have witnessed that those who prey on others' Human Rights and Human Dignity are no less than wolves dressed in sheep clothing, completely devoid of virtue, and equally versatile in using either religious or atheistic biases to serve their purposes. When a people are made homeless because of their skin, religion, or, as in the case of the Palestinians, Israeli doctrine, it is all the same to us; and to deal with the unmerciful — mostly recognized among the ambivalent — we are obliged to expose them and hope that you too will do your part. Hear then our portion...

The Fields of Evil

The inhumanity of man feeds best in the fields which pretend to overcome evil. Hitler, Stalin, and Pol Pot, for example, could either pretend or deny religion to justify their mass murders. Through the cooperation of the ignorant they achieved their ends; and their works fall into the same fields once roamed by the ensigns of Popes and Sultans who thought they were doing a good service by enslaving and murdering whole populations of people in their path. Crusaders, launched by Pope Innocent III, on their way to free Jerusalem from the Saracens (Fourth Crusade; 1204 A.D.), for instance, sacked a Christian town to pay off their debt to their transports, Venetian ships, and then drove to Constantinople to refuel themselves and looted that city, doing more damage to its sacred shrines than the Turks did in the years that followed.

Wars over the divine blessings have changed the borders of most of the world's nations, drenching the earth with blood in the process, over the past two thousand years; and those who thought to be bystanders, ambivalent to the goings on in any case, as was Freud, usually themselves become victims in time.

In the middle of all this controversy are the Jews and the Palestinians: The Jews, because they have been persecuted for two thousand years and the world, after the Holocaust, felt compassion to restore them to the Holy Land. The Palestinians, because they now have become persecuted by the Jews, seeing their homes and families being taken from them. Over the past decade in particular, seeing no world outreach to protect them, except a myriad of empty UN Resolutions chastising Israel for its actions in Gaza and now the West Bank, the Palestinians attempted to strike out on their own. If they could receive no Mercy from the world, they concluded the world would receive no Mercy from them; and from this logic came not the throwing of stones but bombs, kidnappings, and all manner of violent, public protest.

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Chapter 1
Roots and Orders

The root of the Western World's present (and past) problems is the Bible; and it begins with a Promise to the Children of Abraham which the Jews have claimed for their inheritance, without thinking about the other Children of the Inheritance. The other children of Abraham were promised inheritances as well, the eldest of whom was Ishmael, whose foundation brought forth the Nations of Islam. At the center of these two inheritances, of Israel and Ishmael — now Islam — is a landless people: Palestinians who suffer from the recently redeemed (after 2,000 years of exile) nation of Israel; because the Palestinians are being plucked from the land they held during that exile. To relieve the suffering and enable a just solution on all sides, we must familiarize ourselves with the terms of the Contract(s) behind which injustices often prefer to hide.

The Contract

Rooted in the restoration of the nation of Israel is a claim made by the Jews through the Balfour Declaration of 1917 and UN Resolution of 1947 to the effect that the Jews had a right to return to their homeland, Eretz Israel, based upon the Covenant made between God and Abraham, as explained in the book of Genesis and subsequently amended through the other four Books of Moses and the later prophets. The contract with Israel provided for the exile of the Children of Israel to all the nations of the earth (because of their failure to uphold their part of the covenant); and, then, in a time called the Latter Days, they would be restored to their land and redeemed to God.

Implicit in the contract with Israel comes the question about the inhabitants — Palestinians — of the land during the long exile of the Children of Israel (hereafter referred to as the Jews). Is it just that the Jews should be restored after two thousand years, displacing those who have occupied that land for that period of time?

The question was addressed in the same Biblical and UN Covenants mentioned above. It seems that the contract provided not for a wholesale slaughter and displacement of the inhabitants of the land to make room for the Jews (as the Jews seemed to have supposed in the past few years), but, to the contrary, the contract provided a means by which the Palestinians and the Jews could live together in peace on the same land.

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Beulah, the Promised Land of Peace

A Palestinian spokesman (I believe he was the mayor of Bethlehem, Israel) some time ago on the TV news lamented that the Palestinians and Jews can live together peacefully in Bethlehem, Pennsylvania but not in Jerusalem or Bethlehem, Israel.

Updating the point of view a bit further we can witness how odd it is that even Moslems and Christians can live together peacefully in Philadelphia but not in Bosnia, where old troubles between the Islamic and Christian worlds are again raising their horrifying heads. Just a generation ago we had the wholesale slaughter of the Jews under the Nazi terror, also initiated by justifications of religious origin. In a tract A.D. 1543 A.D. Martin Luther asked:

What shall we Christians do with this damned, rejected race of Jews?..Let me give you my honest advice:
1. To set fire to their synagogues or schools and to bury and cover with dirt whatever will not burn. So that no man will ever again see a stone or cinder of them. This is to be done in honor of our Lord.
2-7. I advise that their houses also be razed and destroyed..
..that safe-conduct on the highways be abolished completely for the Jews..all cash and treasure of silver and gold be taken from them..I recommend putting a flail, an ax, an hoe, a spade, a distaff, or a spindle into the hand of young, strong Jews and Jewesses and letting them earn their bread in the sweat of their brow.

Obviously Martin Luther, following the Apostle Paul, misapplied the Contract, which we shall show momentarily. While Luther didn't advocate the wholesale murder of the Jews [but it was okay to rob and murder them on the roads], he certainly gave Hitler all the tools he needed to persecute them, as centuries of Popes and rulers had done before him.

On the other side of the coin we can see how the Jews, having claimed their redemption, use similar misunderstandings of the Contract to persecute Palestinians. And now in Bosnia and Southeastern Europe towns are under siege by similar bigotry; and the world — still on a guilt trip over Hitler's works — wonders whether it should allow the now year old Ethnic Cleansing of the Moslems at the hands of the Christian Serbs to continue!

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Who will honor all the Terms of the Contract

We wondered, considering these old conflicts still continuing, whether there are any among the protagonists who might be interested in honoring all of the contractual terms of the Blessing of Abraham and its prophets as really written. A term of that Blessing is in Isaiah 62.4 which provides upon the restoration of the Jews to Eretz Israel the renaming of the land and the Children of Israel. The land would be called Beulah, meaning married to God. Not a bad idea, huh? The Palestinians ought to be able to live with this, because it does not favor any people but rather the land and how it, with the people on it, are joined to God in the Latter Days. They would be wise to fight for the recognition of the Holy Land of Beulah. As for Christian and Moslem crusaders — a clean term for Ethnic Cleansers — no doubt the wind will drop out of their sails when they read the Contract Terms of Beulah.

Holy People

The intent of the Promise of Abraham was to redeem all men to the God of Abraham in a period called The Latter Days. The Latter Days, as noted, is a time when the Jews would be returned from exile and redeemed to the Holy Land.

In the vehicle of this contract is the provision of a Holy People who are first separated unto God and then scattered to all the nations of the world; and through their punishment in exile all men will be introduced to God and, thus, joined to Him in Holiness. This is what Zionism is all about.

At the time the Jews are redeemed the following promise takes effect:

Isaiah 4.2 In that day shall the Branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.
4.3 And it shall come to pass that He that is left in Zion, and He that remaineth in Jerusalem, shall be called Holy, even every one that is written among the living in Jerusalem.
4.4 When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the Spirit of Judgment and by the Spirit of Burning.

Chapter 2
Applying the United Nations Covenant

Because the claim of the Jews for their restoration or redemption to the land was based upon the Biblical Covenants, and because the United Nations granted that claim, it follows that the Resolution of 1947 which created the state of Israel applies within the context of the Biblical Covenant. So two laws — the Bible and UN Law — apply in adjudicating a just settlement of the disputes over the Holy Land.

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The Corpus Separatum of Jerusalem

In the original 1947 Resolution creating the state of Israel (see map page 27) a territory was set aside under UN Sovereignty, shaped like a dove, with wings spreading north and south and its beak to the coast of Gaza and its tail extending to Jerusalem.

What the Palestinians must Claim —

In order to provide a just foundation upon which order may be attained in the Holy Land, the Palestinians must claim the following upon the Covenants mentioned above:

that the land be renamed to Beulah, according to the Covenant
that all people in the land be recognized as Holy unto the God of Abraham
that Jerusalem be restored to its lawful owner, the United Nations, pending any further UN dispositions of that Mandate Territory.

Roots of Palestine and Palestinians

Palestine is the more recent name for the ancient land of Canaan. Canaan, if we read the book of Genesis of the Bible correctly, is the land where the sons of Cain settled. Cain a son of Adam, murdered his brother, Abel, in a fit of jealousy. Because of this Cain was cursed of God. Then later the land became known by the name of Canaan, the son of Noah whom Noah cursed for exposing his nakedness [re. Genesis 9.25]. If there are Canaanites extant today, they would most likely be found among those who repented, converting to Islam, removing the curse as it were.

For reasons beyond my grasp, the author of the Bible in any event decided to set his Seat in the middle of Canaan [Palestine]. He calls Himself many names, including Adonai or Baal, meaning Lord; Elohim, a plural form of El, God, and YHVH, meaning I Am).

Around 1700-1500 B.C. a group of Indo-Europeans called the Hittites descended out of the steppes of Russia, settled their capital near Ankara, Turkey, and established an empire stretching through the land of Canaan to Egypt; and their threat of world conquest set off one of the first Middle-Eastern wars: between the Hattia (the Hittites) and Egypt. Palestine became the battleground of this first of the world's "world" wars, for all the peoples around the area were drawn into the battle. This included the Canaanites, Jebusites of Jerusalem, the Hurrians, Hivites, Perizzites, and Amorites. Included in this group were the sons of Abraham, an Aramaean gone astray.

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Lured into a Battleground

Around 1900 B.C. Abraham was lured out of the area of Ur, what is now Southern Iraq, to a place called Mount Zion (Zion means Sunny). Jerusalem, a city of the Jebusites, occupied the place of Mount Zion, and its King, Melkizedek, meaning King of Righteousness, mediated a peace between Abraham and his clan and the cities of Sodom and Gomorrah.

Within the city of Sodom, Abrahm's nephew, Lot, took residence but moved at the behest of God, and whose son, Amon, settled the city called Amaan, Jordan, the seat of the Amorites. Jordan is today principally composed of Palestinians. The sons of Amon were followers of the God of Abraham and now probably are Moslems, assuming they are now extant.

When we discuss Palestinians, we mean to describe a group of people who practice Islam, most of whose lineage may come from the original inhabitants of Canaan, or Abraham, his nephew Lot, or the Philistines, from whom Palestine derives its name.

Philistines

The Egyptians note the descent of a people upon Egypt around 1500 B.C., down to 1200 B.C., following the sack of the Mycennaean Civilization and Troy, among whom were the Pulusti, who were generally called Sea Peoples. The Sea Peoples also included Shardana (from Sardinia) and Sikuls (from Sicily). The Sea Peoples are pictured with armor and helmets following Greek design. In the Bible, about 1500 B.C., the Pulusti are recorded appearing on the coast of Canaan. Their origin has been traced to Crete, as their pottery and other artifacts reveal Greek handicrafts. At the time the Pulusti were settling on the coast of Canaan (Palestine) — from Gaza to Tyre, in Lebanon — Moses, a son of Abraham, lead the Children of Abraham from captivity and oppression out of Egypt. This was about 1491-1492 B.C. (480 years before the building of Solomon's temple according to I Kings 6.1).

The Children of Abraham — we speak of the sons of Israel, his grandson — fell into captivity in Egypt for 400 years or so as a result of a long drought in Canaan. After the 400 years, as prophesied, a savior, Moses, was sent to them to lead them out of Egypt. When the people were drawn out of Egypt, Moses gave them five books called the Penteteuch, or Five Books of Moses, or simply called the Torah. In the books were the Ten Commandments which have pretty well made their impact upon the laws of most nations, including the US Constitution and the Charter of the United Nations.

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When the Children of Israel ascended to Mt. Zion, or Jerusalem, they came in conflict with the Pulusti, whom we shall now call by their Biblical name, the Philistines. From that moment on, except for a short respite of two thousand years — during which the Children of Israel were in exile — the Children of Israel and the Philistines have been in constant conflict. The conflict peaked in 1,000 B.C. when David was King and set up his Kingdom encompassing what we now know as Jordan, the Golan Heights of southern Syria, and Israel — with the West Bank and Gaza. Solomon, David's son, extended the Kingdom and its fame. In total, the Kingdom of David and Solomon lasted 70 years, illustrating how swords have little affect in preserving nations. A recent illustration of this is the Soviet Union which lived only seventy years.

UN map of Israel, Figure 2. Blue outline marks Israel's borders. Click on image for a larger view.

Most of us who were raised under the Bible — whether Christian, Moslem, or Jew — know the story of David and Goliath, so we need not encompass it here. That story, as with the earlier story of Samson and Delilah, serve to illustrate the spikes in the conflict between the Children of Israel and the Philistines, whose lands were being reclaimed by the Children of Israel. The justification for taking the Philistine and Canaanite, Hivite, etc. lands in the area was in the Bible, the Torah. This justification originally comes from the Promise to Abraham, that all of his children would occupy the land. Abraham passed the Covenant on to his son Isaac, and Isaac passed the Covenant on to his son Jacob, who was renamed Israel. So when the Children of Israel came from their captivity in Egypt back into the land of Canaan, they opened their scrolls of the Torah and took the land under the Word of God recited to Moses. The justification for removing the Canaanite / Palestinian inhabitants to make room for Israel in the land seems to be found in the scriptures which refer to the inhabitants as wicked [worshipping idols, sacrificing their children in the fiery cauldron of the god Baal, etc.] before the eyes of the Lord. That justification cannot apply today, because most of the inhabitants of the Land honor the Torah.

In 1948, the Children of Israel — now called the Jews — opened the Torah and repeated the same process, using UN Resolution of 1947 and mistakenly assuming the Torah endorsed throwing out the Palestinians again.

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Repeating Struggles

During the last three thousand years many repeats and repeats "of things to come" have transpired in the land of Canaan (hereafter called, Palestine). After the Hittites and Egyptians struggled over it, then came the contest between the Philistines and the Children of Israel, then the wars over their lands between Babylon (Nebuchednezzar) and Egypt which resulted in the Children of Israel being taken into captivity to Babylon circa 600 B.C.; and then, following this the conquest of Babylon and its satrap of Palestine by first the Medes and then Cyrus the Great and his Persian Empire. Then the Persians, under Xerxes and sons, fought with the Greeks over sovereignty in the Eastern Mediterranean.

Alexander the Great, the son of Philip of Macedon, defeated the Persians and extended his Macedonian- Greek Empire from Greece to the Indus River and across Africa to the Atlas mountains and Rock of Gibraltar [Pillars of Hercules]. This was ca. 350 B.C.

Then came the Romans who occupied the Greek [Selucid] Empire over Palestine about 70 B.C. and extended the Roman Empire even further than Alexander's, into Europe as far as the Rhine River and Great Britain, to Hadrian's Wall. In 70 A.D. the Jews rose up against the Roman occupation (this was not their first rebellion; Judas Maccabeus (circa. 175 B.C.) led a revolt against the Greeks earlier). In any event, the Roman Emperor, Vespasian, and his son Titus gave the Jews the most punishing defeat in history during Passover 70 A.D. Jerusalem and its Temple were destroyed, the Jews were taken into captivity and sent off as slaves to all places in the empire, and later, because of continuing Jewish insurrections, about 135 A.D., Jews were forbidden by edict to get so close as to cast an eye on Jerusalem. About this time a General by the name of Turbo was ordered to make a clean swathe throughout Judaea and Samaria (the principal Roman provincial names for Palestine) to clear it of all Jews. Thus began the first world-wide persecution of the Jews.

The Philistines continued in the land, but by then, because their original cities were on the coast, they had become during the Greek times Hellenized and under Rome Romanized, whatever these things may imply. We speak here of those who had not converted to Judaism under the Dominion of Judaea, beginning with King David.

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Then came the Arabs

Between 400 - 600 A.D. The Roman Empire, weakened by corruption, had crumbled into a world of national or tribal uprisings. Seeing the vacancies of power as Rome crumbled, new peoples of Indo-European stock invaded the Mediterranean, following the paths already beat out by the Hittites and Medo-Persians. These included the Vandals, the Goths (Gauls), among whom were the Visigoths, who sacked Rome in 410 A.D. Then following on their heals was Atilla (died 454 A.D.), whose people, the Huns, settled in Hungary, forming the Magyar Empire, and invaded Northern Italy, followed by the Ostrogoths whom Justinian cleared out of Northern Italy circa. 527 A.D. During Justinian's reign, invasions of the Slavs and Bulgars, who occupied what is now Bulgaria and the Balkans, also plagued the (Byzantine) remnants of the Roman Empire.

Then came the Croats and Serbs who undermined their Avar and Magyar overlords and settled the Balkans beginning in the seventh Century.

Also then came the Arabs. While the Gauls challenged the Western Roman Empire and the Bulgars, Slavs, Croats, Serbs, and Magyars challenged the Eastern (Byzantine) Roman Empire, an Arab from Mecca sprang up holding the Recital [Koran] in his hand and under its banner, beginning with their first Holy War (Jihad ) in 624 B.C., Mohammed and his followers took the lands from the Pillars of Hercules to Persia. And then, through the Camel Caravans from the Caspian Sea to China and Mongolia, and ships across the Indian Ocean to India and the Spice Islands of Indonesia, the religion and dominion of the Koran (called Islam) raged as wildfire from the Mediterranean littoral to the Eastern Pacific Rim.

Then came the Turks who ruled through the Arab potentates. The Arab Empire, which held dominion ultimately from Spain to Persia (modern Iran) and into Eastern Europe for about 800 years, succumbed to the Turks, when these people who occupied the Southern steppes of Russia, from Central Mongolia to the Caspian Sea, moved into what was left of the weakened Roman Byzantine Empire in 1453 B.C., when Columbus was in hot pursuit of gold in America. They had an advance guard, we must admit, in the form of the Mongols who came from outer Mongolia and penetrated Eastern Europe and, under the leadership of Hulagu, conquered Baghdad in 1258 A.D. Their Mongolian Empire did not last in the West, in any case, making it easier for the Turks to gain the dominion, who eventually established their new Western Capital in Ankara, Turkey. They expanded their dominion over much of the old Arab Empire, from Bosnia and the borders of Poland to Egypt and across Africa to the Gates of Hercules. The Turkish, or Ottoman Empire, adopted Islam and ruled over four hundred years through the Arab Caliphates (spiritual leaders of Islam) until 1917, and the end of the First World War.

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Palestine: the Bridge of Empires

During all this time, the armies of empires had to secure Palestine in order to gain the prize of Egypt, for it seems that every conqueror felt it necessary to exceed Alexander the Great's achievements, so sacking an empire would be meaningless without capturing Alexandria, Egypt in the process. What was left from all these movements of armies and peoples was a land, often called the Holy Land, possessed of some Jews but in the main the descendents of the Philistines and various Arab and Aramaic tribes, among whom are still some wanderers after the manner of Abraham who are called Bedouins. Many of the people of Palestine are Bedouins, and most Palestinians follow the teachings of Islam.

The Gate of Jerusalem

In the center of the Bridge of the Empires was the Gate of Jerusalem. One could not control the bridge between Persia and Egypt without controlling Jerusalem. The Moslems treasured Jerusalem more so, because it is the second most Holy City to its Koran. So the people who dwelt in Palestine and its Holy City, Jerusalem, not only had to contend with the strategic significance of the site, but also its religious importance: to Judaism first, Christianity next, and now Islam.

Chapter 3
Confirming the Torah — for Peace

The Koran was written to confirm the Jewish Scriptures (the Torah and its Prophets ). By its nature of confirming the Scriptures, it follows that there can be no exception taken in the Koran to the Jewish Scriptures. In the Koran, in fact, we can see a nonplused Mohammed asking why the Jews will not accept a book which agrees with their own writings! We shall talk about this later. Suffice it to say, since the Koran was written to confirm the Torah and its Prophets, it follows that Jerusalem would be a Holy Place to the nation of Islam. It is, in fact, the Second Holy Place, next to the Temple of Mecca [ka'aba , meaning cube], from whence Mohammed received the Recital [Koran ] from the Angels of God. Mohammed was a Custodian of the Temple by inheritance, through his ancestors, the Qoraish Clan — later called the Hashimites. This clan derives its holy calling to serve the Temple of Mecca through its lineage to Ishmael. According to their tradition, Abraham settled in Mecca, with his eldest son Ishmael, and built a temple there. Ishmael's children were left as custodians of the temple, as Abraham migrated on and eventually rooted in Palestine, on Mt. Zion, where it is also tradition that Abraham almost sacrificed his son Isaac (The Canaanites then sacrificed their firstborn to the fiery pit before their god, Ba'al). Jerusalem thus is special to the Ishmaelites and the heirs who are the Qoraish or Hashimites because of lineage and religion.

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Mohammed's noble blood line and its effect on Jerusalem

The leader of the Qoraish, called Zaid, or Qossay al Mujamma, had a grandson named Amr-Hashim, whose grandson was Abdullah, father of Mohammed. By the time of Mohammed, the special rites and services of the Temple trickling to his branch of the Qoraish had focused upon serving the caravans and providing for the poor. The temple [ka'aba]was then a holy place of pilgrimage of the Ishmaelites; consequently the provisioning of the caravans and assisting the poor with places to rest, etc., was a large responsibility and business. Mohammed, at an early age, learned to keep accounts rather quickly, and through this service met a daughter of a rich caravan owner, married her, and after that began to receive over a period of years the Recitals of the Angels which we now know as the Koran. We cannot go into Mohammed's history much further, because it involves a complicated dispute — still going on today — over the heirs of Mohammed, as to who should lead Islam through his inheritance. It is suffice to say that King Hussein of Jordan is a son of Mohammed, a Hashimite, and one of the recognized Heirs of Islam. King Hussein rules over the Hashimite Kingdom of Jordan, and he received his throne through his father whose ancestry comes directly from the Sherifs of Mecca, tracing back to the daughter, Fatima, of the prophet Mohammed. Other modern descendents of Mohammed are:

The Tabaristan Sherifs,
The Imams of The Yemen,
The Sherifs of Sus,
The Filali and the Bani Sa'ad Sherifs of Morocco,
Bani Ukhaidhr of Mecca,
The recently deposed King of Iraq,
The Hamudites and Idrisids of North Africa.

The controversy over the lead of Islam — holding the crown of Mohammed as it were — engages these modern day leaders and followers (Shi'ites) of an ancient martyr of Mohammed's line, named Ali (son-in-law of the prophet), whose grandson died childless. Islam, like Christianity, has broken into several sects, some over interpretations of scripture and others over the inheritance.

Dividing the Arabs through King Saud and King Adullah

Jordan is divided between the Hashimites and the other sects, but a good part of its population is made up of Palestinians who follow Islam. Since the Israeli occupation beginning in 1948, May 15 being their day of independence, the Palestinians have been gradually pushed off their land through — let's call a spade a spade: persecution. Eventually many Palestinians fleeing persecution took refuge in Jordan, from whence many migrated looking for work to oil rich Kuwait .

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Under the Arab Empire and later the Ottoman (later, the British Mandate after World War I, when the Turks forfeited their empire), the Caliphate of Damascus had sovereignty over Palestine, with the Caliphate of Baghdad holding the rear guard as it were. Thus, when we look upon events in the region we must keep in mind the trend of their history: the Caliphates of Damascus and Baghdad have had a stronger role in leading Palestinians and Jordanians than other Arab Caliphates; though the Caliphates now no longer control Damascus and Baghdad, the faith of Islam, of these Caliphates, still wields its traditional weight.

While the British negotiated through the United Nations the foundation of Israel in 1946-1948, they also created the nations of the Middle East as we see them today, whose power centers are Iran, Iraq, Saudi Arabia and Jordan (originally TransJordan ) and Egypt. Central to the stability of the area, they believed at that time, was the reestablishment of the Caliphates of Mohammed. To do this they had to redraw some lines of inheritance which trace back to the World War I era, when certain Arab factions assisted the British and the French in throwing out the Ottoman Turks — who were allied with the Axis Powers of Nazi Germany — from Africa and the Middle East. On the one side were the forces of King Saud, whose people in the main occupied the center of what is now Saudi Arabia. King Saud was awarded Saudi Arabia for his efforts in helping the British, and his family has ruled that land ever since the end of World War I. Included in the Saudi domain is Mecca and its Hashimite Kingdom. The Hashimite princes, sons of the Qoarish, called the Sherifs of Mecca, were thrown out of their domain when the Saudis occupied Mecca. These were the sons of King Hussain, ruler of Mecca, who were Ali, Abdulla, and Faisal .

Faisal, being a principal Arabic leader active in the revolt against the Ottomans, was awarded the Caliphate of Damascus, Syria in October 1918 but was thrown out by the French two years later. He moved to Baghdad and set up his throne there under British protection. His regency lasted until his grandson, King Faisal, was thrown out of Iraq in 1958, after which in 1968 a rival socialist party, called the Baath, led by Saddam Hussein (no relative to the Hashimites ) took over and rules until now.

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Faisal's brother, Abdulla, was set upon a throne ruling at Amman, Jordan. Ibn Saud, who had gotten sovereignty over what is now Saudi Arabia, would have nothing to do with the Hashimite sons of King Hussain (because of their claim to Mecca and its lands along the North Arabian Peninsula, called the Hijaz). King Ali, the last Sherif of Mecca, left his succession to Emir Abdulillah, Regent and Heir apparent [in exile] of Iraq. The other brother, King Abdulla, had two sons, Emir Talal and Emir Naif. As Israel's map was being drawn, the British government offered King Abdulla the Kingdom of TransJordan, which included Jordan and the West Bank territory in Palestine; and King Faisal, as mentioned, was first offered the Kingdom of Iraq. Emir Talal inherited the throne of Jordan from King Abdulla, but died prematurely and left the throne to the present King, Abdulla ibn Hussain of Jordan. The name, Hussain, shows this last of the reigning Hashimite king's lineage all the way back to the grandson of Mohammed, whose name is Hussain.

Shortly after Israel's independence, Jordan annexed the West Bank Territory and Jerusalem but lost the West Bank Territory and the Old City of Jerusalem in 1967, during the six day war of Israel against the allied forces of Egypt, Jordan, Syria, Lebanon, Saudi Arabia, and Iraq. The Territory of Jerusalem belonged officially to the United Nations under the UN Resolution of 1947 and is still legally a UN Mandate (until the UN formally releases the Mandate).

Mohammed's Last Ride

At the center of the controversy over the West Bank Territory and Old Jerusalem is not only the Biblical heritage, being the site of Mt. Zion, but also the fact that tradition holds it that Mohammed was last seen leaving the earth on his horse from the highest peak of the Temple Mount in Jerusalem. That peak has been enshrined under the Dome of the Rock mosque, the subject of another discussion which we have yet to mention, which coalesces around the argument of Zionism and misunderstandings of it and the Koran. This boils down to Arab myths that Zionism requires the occupation of Arab lands and the destruction of the Dome of the Rock to make way for the Jewish Temple. And to abruptly discharge these fears let us say outright that the Scriptures — upon which the Koran rests — do not define the Restored Temple as Jewish but rather as a House of Prayer for all people (Isaiah 56.7; see also Matthew 21.12). What seems to be called out here is something more like a Mosque than the Old Jewish Temple. Besides this (see Figure 1) the original Temple of Solomon rested apart from the peaks of the Temple mount; and one can clearly see that the highest peak on the Mount is under the Dome of the Rock. Another House of Prayer beside the Dome of the Rock and in line with the Golden Gate, as it originally was set, seems to be in order here; and to fulfill the interests of Zionism which we are about to describe, the fears concerning the Dome of the Rock must be dismissed.

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Chapter 4
Understanding Zionism

In 1917 Lord Balfour introduced a declaration to the United Nations, supported by the British Government, which pledged the support of establishing a Jewish Homeland in Palestine, as pleaded by a group of men called Zionists. Among the early Zionist leaders were Herzl, Hirsch, Moses Hess, and Martin Buber.

The views of these men and others arguing in the years before World War II and the Nazi Holocaust [meaning burnt offering] of the Jews, varied but all counted on the Promise originally given to Abraham about the eventual redemption of the Children of Israel to the Holy Land. These conversations on Zionism, of course, disturbed the Arabs and their kings above mentioned, since the movement of the Jews back to the Holy Land involved the displacement of Palestinians (mainly Arabs but including some Christians, as also in Lebanon) from their traditional heritage. The UN Resolution in 1947 took these fears into account and negotiated what they thought would be a peaceful course of action by granting thrones to the Hashimites, King Abdullah in particular. When called to England to discuss the proposal to establish a Jewish Homeland in Palestine (which was then a British UN Mandate Territory called Palestine), King Abdullah at first thought he would be recognized as King over all the Holy Land but ended up settling for the Kingdom of TransJordan, recognizing the UN Corpus Separatum of Jerusalem. He, of course, was the key to a successful accomplishment of the redemption of the Jewish state of Israel. No doubt involved in those discussions was the idea Martin Buber surveys in his work On Zion, that the redemption of the Jews to the Holy Land equates to the Redemption of all men to God. This is the underlying thesis of Zionism. The Jews are a symbol of redemption, but the day they are rejoined to the Holy Land, say their Scriptures and their rabbis, all men will be joined to God centered in Jerusalem.

Following the argument, the United Nations felt it prudent to grant the Territory of Jerusalem to the United Nations [sic. the world]. In point of fact the United Nations created a legal instrument honoring the very Promise of the Scriptures when it created the Corpus Separatum of Jerusalem. This follows the promise in Isaiah 4.3, of all people in Jerusalem being Holy unto God — all that are written herein — as mentioned earlier. Specifically, the United Nations was concerned about protecting the Holy Sites of Christianity, Judaism, and Islam. Since they were centered on Mt. Zion, logic advised them to keep Jerusalem for the world. The subsequent wars over Jerusalem, however, offset the UN ideals.

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Why the Jews occupied Jerusalem

It seems obvious that the Jews would occupy Jerusalem because it was the capital from which King David reigned, and setting up Israel without Jerusalem would make no sense to them. Yet, the early contractors of the Covenant between the Jews and the United Nations, in creating the state of Israel, recognized Jerusalem as a Corpus Separatum in the agreement.

Who broke the covenant between the Jews and the United Nations

Answering this is like explaining which came first, the chicken or the egg. As noted, shortly after Israel's independence in May 1948 Jordan invaded Jerusalem. At the time the Jews were just beginning to turn their capital, Tel-Aviv, from a Tent City into a modern metropolis. By then Jews began flowing to the homeland in such numbers the local Palestinian's homes were in jeopardy. Lands which were registered under the Ottoman Turks to a particular family were suddenly being confiscated by Israelis. Conflicts arose as Jewish settlements moved into the plush districts north and south of them, to Gaza and Lebanon, and then they began moving forty minutes by car further east towards Jerusalem. This process, we note, had been going on since the 1930's when Nazi persecution initiated the first flood of Jewish immigrants to Palestine. Now with independence the Zionist movement became a literal move to possess the mount of Zion and its city of Jerusalem.

Jordan responded with the first act of war by taking Jerusalem into its possession, only to lose it nineteen years later in 1967. The UN seems powerless over what has been happening here in any event — though it protested through many Resolutions — seeing that UN sovereign territory was appropriated first by Jordan and then later by Israel.

After swallowing up Jerusalem and the other territories of Gaza, Golan Heights, and the West Bank, Israel was now a threat to be reckoned with by the surrounding Arab states. Behind Israel was the support of the United States.

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Fears stretching to the Euphrates River

The original Promise to Abraham covered all the lands of Canaan, from the Euphrates River to the Egyptian River (not the Nile River but a small wadi marking the present southern border of Israel). This Promise, of course, became a central point of debate between Zionists and those in possession of the land in question: portions of Syria, Jordan, and Iraq. Today, Saddam Hussein is the principal proponent of the resistance against Israel because of the threat to occupy Iraq's land around the Euphrates river. Israelis counter that they are only concerned about the territories of Samaria and Judaea (which includes Gaza) and, because of security, the need to maintain the Golan Heights. So the dispute over Zionism involves land and the Promise of that land to the Jews, the conveyance of part of that land to the Jews by the United Nations, and the fear that the Jews might grab everything between the Jordan river and the Euphrates. All of this fear comes from the Promise given to Abraham, Israel's claim upon that Promise, and the United Nations' formal recognition and act to honor part of that Promise.

Chapter 5
The Basic Contract subsumed to UN Law

When Abraham was called out of Aramia (in present day Iraq), the following Promise was made to him. It is a contract.

Genesis 12.1...Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee;
12.2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:
12.3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

Please beam me back to where I was in the Light.html.

Then having left his home as ordered, the Word of the Lord came to Abram, saying:

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Genesis 15.1..Fear not, Abram: I am thy shield, and thy exceeding great reward.
15.2 And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?
15.3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.
15.4 And, behold, the word of the Lord came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.
15.5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
15.6 And he believed in the Lord; and he counted it to him for righteousness.
15.7 And he said unto him, I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.
15.8 And he said, Lord God, whereby shall I know that I shall inherit it?
15.12..and when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.
15.13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
15.14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.
15.18 In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates...

After this Abram, seeing that Sarai [Sarah, ed. note] his wife bare him no children, was prompted by his wife to take her maid, Hagar the Egyptian, for his wife also, who bore him his first son, Ishmael. Subsequent confirmations of his contract are in the Book of Deuteronomy sketched below:

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Deut. 1.5 On this side Jordan, in the land of Moab, began Moses to declare this law, saying,
1.7 ...Turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh there unto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates.
1.8 .. go in and possess the land which the Lord sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them.
11.22 For if ye shall diligently keep all these commandments which I command you, to do them, to love the LORD your God, to walk in all his ways, and to cleave unto him;
11.23 Then will the LORD drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves.
11.24 Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be.
11.26 Behold, I set before you this day a blessing and a curse;
11.27 A blessing, if ye obey the commandments of the LORD your God, which I command you this day;
11.28 And a curse, if ye will not obey the commandments of the LORD your God...

Blessing and the curse:

Deut. 28.58 If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, the Lord thy God;
28.59 Then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and...the Lord shall scatter thee among all people, from the one end of the earth even unto the other..and thy life shall hang in doubt before thee, and thou shalt fear day and night...

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Near Shechem circa. 1921 B.C. the Word of the Lord repeated his promise:

Genesis 17.2..As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.
17.3 Neither shall thy name and more be called Abram, but thy name shall be Abraham, for a father of many nations have I made thee.
17.7 And I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee.
17.8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God [see also Genesis 22.11-18 ed. note].

In the field of Ephron, which was in Machpelah, before the field of Mamre and its cave, Abraham purchased some land, which is now Hebron and where now are found the tombs of the patriarchs, of Abraham, his wife Sarah, and their children from Isaac. Hebron, today, is the stronghold of the Palestinians. Unto Isaac the Promise was reaffirmed:

Genesis 26.3 Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father;
26.4 And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed;
26.5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

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This covenant was passed on to Isaac's younger son, Jacob:

Genesis 27.28 Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:
27.29 Let people serve thee, and nations bow down to thee..cursed be every one that curseth thee, and blessed be he that blesseth thee.
28.4 And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham.
28.14..And thy seed shall be as the dust of the earth..and in thee and in thy seed shall all the families of the earth be blessed.
28.15 And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.

God appeared to Jacob again, reconfirmed the Promise and renamed Jacob, Israel, meaning who prevails with God but added:

Genesis 35.11 And God said unto him, I am God almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins.
35.12 And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.

After this the Children of Israel were drawn out of Canaan into Egypt where they subsequently became slaves and dwelled there about four hundred years according to the prophesy given to Abraham. There were twelve sons of Abraham who had gone into Egypt (the first being Joseph), but apart from Joseph all the souls who migrated into Egypt because of a drought in Canaan were seventy in number. Four hundred years later, not counting the women and children, there were over 600,000 who followed Moses out of Egypt to receive the Torah.

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Before Israel died, he passed on the Blessing of Abraham to his eleven sons and the two sons of Joseph, who were Ephraim and Manasseh. Upon Judah was given the Kings, added in the Blessing:

Genesis 49.10 The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

In the terminology of the scriptures the scepter has always been associated with the King. The Lawgiver has also a connotation of "stave," something you can carry the Ark of the Covenant with, or dig a well, or lean upon, as in a walking stick or rod. When the word Lawgiver is used, the connotation is always as another like Moses:

Deut. 18.18 I will raise them up a prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.
18.19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

All the Words of the Torah were put in writing, as a Contract which was sealed between God and Israel. After having received the Ten Commandments, for instance, a formal ceremony occurred where the Children of Israel and their elders, waiting below Mt. Sinai, sealed the Covenant between themselves and God:

Deut. 5.27 Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it.
5.28 ..and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.
5.33..Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess.

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In anticipation that the Children of Israel might break their Contract we have the following, which did come to pass:

Deuteronomy 30.1 And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee,
30.2 And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul;
30.3 That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whether the LORD thy God hath scattered thee.
30.5..and the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers.
30.6 And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.
30.7 And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee.
30.18..I denounce unto you .. ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it [if you break this covenant-- ed. note].
30.19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live..that thou mayest dwell in the land which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.

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Chapter 6
Satisfying the Contract

As stated above, within the terms of the Contract was a Blessing and a Curse. The Contract, in fact, assumed for the Children of Israel all of the Blessings and the Curses would be fulfilled, to be used as a Testimony to mankind. For instance in Amos we have:

Amos 9.9 I will sift the house of Israel among all the nations, as corn is sifted in a sieve.

Rabbis understood the mission of Israel, and thus Zionism, in these terms.

Before all be fulfilled, the people of God must be first dispersed into all places and countries of the world. (Manasseh b. Israel, A Declaration to the Commonwealth of England, 1655, ed. L. Wolf, 1901)
Canaan is too small for God's children. The Land of Israel will spread through all lands! (Peretz, Der Dichter, 1910)
With the dispersion of the Jews all over the world, the universal mission of Judaism began. (Philipson, Reform Movement in Judaism, 1907)
We were dispersed to all the ends of the earth in order that we may learn from the nations their best, while we may teach them the fundamentals of our pure, illuminating, ancient faith. (Rapoport, letter to S.D. Luzzatto, April 28, 1841)
As the world cannot be without the four cardinal points, so the nations cannot be without Israel. (Zohar, Exodus., 5b on Zech.2.10)

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Looking at Zechariah 2.10, a focus:

Zech. 2.10 Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. [I will dwell, understood, Messiah, the King, the Branch, will dwell; ed. note]
2.11 And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.

Joining the Nations in Light!

Rabbis understood the scriptures are for theUnity of Man through the Light of God:

Apocrypha: II Baruch, 1.4 — I will scatter this people among the Gentiles that they may do good to the Gentiles (also Zohar, Gen. 244a).

God scattered Israel among the nations for the sole purpose that proselytes should be numerous among them. (Eleazar b. Pedat. Talmud: Pesahim, 87b)

Ye shall suffice for the world, to furnish every land with inhabitants sprung from your race. (Josephus, Antiquities, 4.6.4)

The key to world salvation is in Israel who will bring Unity through Jerusalem:

The salvation of Israel is the salvation of the Holy One. (Abbahu. Leviticus R. 9.3)

For the sake of Torah and Israel, let the world be saved! (Judah b. Simon Leviticus R., 23.3)

The Unity of Man is to the Jew an article of faith (Fleg, Why I am a Jew, 1929)

The chain which ...makes us one is to honor the one God. (Philo, Special Laws, I.9)

When man is at one, God is at one (Zohar, Life of Moses)

These follow:

Joel 3.1 I will pour out my spirit upon all flesh.

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This follows the idea of Light:

Isaiah 60.1 Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.
60.2 For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee.
60.3 And the Gentiles [nations] shall come to thy light, and kings to the brightness of thy rising.
60.14..The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The City of the Lord, the Zion of the Holy One of Israel.
61.6 But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves.
62.1 For Zion's sake will I not hold my peace, and for Jerusalem's sake, I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.
62.2 And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name.
62.4 Thou shalt no more be termed forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married.
62.6 I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence,
62.7 And give him no rest, till he establish, and till he make Jerusalem a praise in the earth.

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Thus:

Isaiah 11.9 The earth shall be full of the knowledge of the Lord as the waters cover the sea.

Chapter 7
See the Light?

A small candle can illuminate a hundred as easily as it can one. Following this is the idea Jesus mentioned, no doubt out of the Oral Torah, to the effect that one does not place a candle under a bed or a bushel but on the table so all can benefit from it. The problem discussed in the Scriptures from the Torah all the way through the prophets, is how to shed the Light of God, YHVH, upon the world. The selection of the Jews (through Judah in the end, who would furnish the King and the Lawgiver as seen in Genesis 49.10) became a vehicle of shedding the Light on the world. Implicit in the scattering of the Light was the scattering of the Jews. Thus, we see in Deuteronomy the commandment for the Children of Israel (we shall henceforth call them by a generic term, the Jews, as yet to be explained) to call into remembrance their Scriptures and the reason why they were scattered. Following this precept is the prophesy of Malachi:

Malachi 3.16 Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.
3.18 Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.

And we can add to this:

Isaiah 4.2 In that day shall the Branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.
4.3 And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called Holy, even every one that is written among the living in Jerusalem:
4.4 When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment and by the spirit of burning.
4.6 And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a cover from storm and from rain (see Acceptable_Day_of_the_Lord.html for plans of the Tabernacle).

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From this comes:

Zechariah 6.12 ..Thus speaketh the Lord of hosts, saying, Behold, the man whose name is The Branch; and he shall grow up out of his place, and he shall build the temple of the LORD:
6.13 Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.
6.15 And they that are far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the LORD your God.

Plan of Jerusalem and the Temple Mount, believed to be from Josephus

Plan of Jerusalem and the Temple Mount.

B= A structure that has the shape of the original Temple built by Solomon. The map is after Josephus, showing a comet [Haley's?] about 66 A.D. The peaks next to the structure are in other maps the castle of Antonia. Another map by Hogenberg (1657) shows "B" to be the Tribunal of the Praetorium and yet another map by Adrichem (1590) identifies it as Pilates Palace and the Tribunal of the Praetorium. The Dome of the Rock is presently located on the highest peak of the Temple Mount, which in all the maps seems to be level, with no peaks. Yet the peak preserved under the Dome of the Rock curiously shows steps carved into the rock. Those steps are believed to be the place where Abraham attempted to sacrifice his son Isaac (Genesis 22.2). If this is true it is doubtful that that particular peak would have been buried underneath the Temple of Herod, but rather displayed. "C" is the Temple of Herod which was destroyed in 70 A.D.

And:

Ezekiel 34.24 And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it.
34.25 And I will make with them a covenant of peace, and will cause the evil beast to cease out of the land..
36.22 ..I do not this for your sakes, O House of Israel, but for mine Holy Name's sake, which ye have profaned among the heathen..
36.23 And I will sanctify my great name, which was profaned among the heathen..and the heathen shall know that I am the LORD, saith the LORD God, when I shall be sanctified in you before their eyes.
37.27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.

Jeremiah 23.3 And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase.
23.4 Behold, the days come, saith the LORD, that I will raise unto David a Righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.
23.6 In his days, Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called: The Lord our Righteousness.

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Chapter 8
Bringing forth Righteousness

After Prime Minister Begin signed the Camp David Treaty with Egypt he made a memorable comment:

The ancient Jewish people gave the world a vision of eternal peace, of universal disarmament, of abolishing the teaching and the learning of war.
Two prophets, Yishayahu Benamotz [Isaiah] and Micah Hamorashti [Micah] having foreseen the spiritual unity of man under God, with these words coming forth from Jerusalem, gave the nations of the world the following vision — expressed in identical terms — "And they shall beat their swords into plowshares and their spears into pruninghooks; nations shall not lift up sword against nation, neither shall they learn war any more."
Despite the tragedies and disappointments of the past, we must never forsake that vision, that human dream, that unshakable faith...

President Sadat of Egypt responding, we quote in part:

...Pursuing peace is the only avenue which is compatible with our culture and creed.
Let there be no more wars or bloodshed between Arabs and Israelis. Let there be no more wars of bloodshed between Arabs and Israelis. Let there be no more suffering or denial of rights. Let there be no more despair or loss of faith. Let no mother lament the loss of her child. Let no young man waste his life on a conflict from which no one benefits. Let us work together until the day comes when they beat their swords into plowshares and their spears into pruninghooks. And God does call to the abode of peace, He does guide whom he pleases to His Way.

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Chapter 9
God guides whom He Pleases

This is the precise point Mohammed made in the Koran, saying that God can send an apostle or a prophet to any nation, not just the Jews. He then declared that he was the apostle to the Arabs. To verify this prophet to the Arabs, we must look at what he said in relation to the Scriptures of the Jews, including those in part reviewed above. We shall see that his Apostolic or Prophetic vision is consistent with the Torah and is a solid foundation for Peace, just as Prime Minister Begin and President Sadat desired.

The Koran confirms the Scriptures:

Koran, The Cow: And now that a Book confirming their own book has come to them from Allah [Allah is translated as an expression of amazement; ed. note], they deny it, although they know it to be the truth and have long prayed for help against the unbelievers...when it is said to them, "Believe in what Allah has revealed," they reply, "We believe in what was revealed to us." But they deny what has since been revealed, although it is the truth, corroborating their own scriptures.

Koran, The Creator 35:24 Your only duty is to give warning..What we have revealed to you in the book is the truth confirming previous scriptures.

Koran, Kneeling 45:16 We gave the Scriptures to the Israelites and bestowed on them wisdom and prophethood.

Koran, AL-AHQAF 46:12 Yet, before it the Book of Moses [Torah, ed. note] was revealed, a guide and a blessing to all men. This Book confirms it.

Koran, Women 4:47 You, to whom the Scriptures were given! Believe in that which we have revealed, confirming your own scriptures...

Koran, The Cow 2: 116 The Jews say the Christians are misguided, and the Christians say it is the Jews who are misguided. Yet they both read the Scriptures. And the pagans say the same of both. Allah will judge their disputes on the Day of Resurrection.

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Chapter 10
Judgment

Anyone can see in the above selections from the Koran that the Koran — well, let's call a spade a spade, the Recital of the Angels — has had, and still continues to remain so, no dispute at all with the Torah and its prophets. The Koran, if fact, as we have said in our other works, asks more of its followers in obeying the Torah, or Law of Moses, than the Jews customarily observe. So the Koran does not ask the Jews to either believe any other faith or obey any other law than that already provided in the Scriptures. We can add the comment that any conflict between the Koran and the Scriptures which it confirms would have to be impossible. One cannot confirm something which it contradicts. This is the first rule one must apply in reconciling Israel to the Arabs and the Palestinians. Those who follow Islam and Jews who justify their right to reoccupy Palestine as the state of Israel must recognize and obey the same law.

Default

After having been gathered out of all the nations where they have been sifted, as Amos put it, if the Jews break their covenant with the LORD (YHVH), then the curse comes back into play again. Through the Light of the Gentile (Isaiah 42,49, 61). The scriptures automatically combat the possibility of a default in Israel's Covenant.

Those who follow the Koran have nothing to lose in any case. Mohammed was quite right when he said that God would judge the disputes between the Moslems, Christians, and Jews. The Koran was on a sure footing in this regard, because it had envisioned itself as an umbrella religion, bringing Jew and Christian together, in one religion of God, exactly as the prophets expressed it.

Furthermore, the Koran saw itself as the Watchman of the Scriptures who would see eye to eye (Isaiah 52.8) with the Messiah when the LORD shall bring again Zion (as did the composers of the Dead Sea Scrolls, who were called the Sons of Zadok); and, adding to this, we can see in the Koran those who would never hold their peace day nor night (Isaiah 62.6), thus, evidenced in the Mullahs calling the faithful to prayer from their towers.

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The "we are better than thou" attitude

When we look at the problems in the Middle East in particular, and the world in general, we see driving most disputes is a form of Tribalism. It is a We are better than thou attitude. The purpose of the Scriptures and confirmed in the Koran is to overcome these differences and bring all men into Unity under one God. How that God of Unity thought to bring forth His Unity was in part described above, using the vehicle of the Children of Abraham and his inheritance passed to Israel. The prestige of the inheritance has dubious merits when we recall the three thousand years of Jewish suffering so to receive the title, Chosen People of God!

The end purpose, even as understood by the rabbis over time, was to join Abraham to God and through his Covenant with Abraham join a people to God and through his Covenant with those people join the entire world [nations] to God. Not a bad idea, huh? He'd give the Jews some light, scatter them to the four corners of the world and bathe the world with that light. Then, when he'd draw the Jews back to the Holy Land, He'd draw the world to Jerusalem with them. All the while the Koran took the author at His word and set Watchmen upon the walls. You can see them on the Temple mount, day and night. They're locals. Palestinians, we mean.

Chapter 11
The Question of Jesus — the table of the Lord

We can't go into this too much, but the idea of the Table of the LORD comes from the Tabernacle and the offering of the shewbread, which was later put in the Temple. Leavened bread raises and raises; it also has four faces looking in all directions as it were. Jesus compared the Kingdom of God to leavened bread. You don't exactly see it coming; it just happens.

The other part of the table of the LORD as expressed by the Essenes and other early Jews was the setting of the Wine. The Bread and the Wine were the providence of God. Jesus adapted this to Himself, interestingly enough, and asked his disciples to remember him when they partake of the Bread and the Wine during Passover. Passover is to Christians Easter and to Jews the time when God sent plagues upon Egypt the night before he brought the Children of Israel out of Egypt, shepherded by his Lawgiver Moses. Every Jewish household was instructed to bake unleavened bread and prepare a lamb for the next day's journey. The unleavened bread was chosen because the people were warned that they would be leaving in a hurry and have no time to wait for it to leaven. The blood of the lamb, they were told, was to be painted on the lintels over their doors, to set them apart, that they were not Egyptians but Children of Israel.

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When Jesus celebrated his last Passover he did it with the full recognition of the scriptures, referring to a Suffering Messiah — known to the Essenes and the Oral Torah — of Isaiah 53, Psalms 22 and 69, etc., and claiming to be that thing. That thing in those scriptures was a substitute Sacrificial Lamb of Salvation. Knowing this, Jesus served the bread and the wine saying to his disciples, "do this in remembrance of me." The Koran remembered him as the Messiah.

Unity – Feeding on the Messiah

The Koran has a simple message. It is a message, as said, of Unity among the three religions founded from the Promise given to Abraham. Because it is a Unity, it had to address Jesus. We mention Jesus (and make no apologies about it, only to mention him in relation to the facts, to soothe those who fear a bit of Christian proselytizing which we are not up to because the Koran mentions him). Here's what it says:

Koran, The Table 5:44 ...After those prophets we sent forth Jesus, the son of Mary, confirming the Torah already revealed, and gave him the Gospel, in which there is guidance and light, corroborating that which was revealed before it in the Torah, a guide and an admonition to the righteous.

Koran, IMRANS 3:45 The angels said to Mary: "Allah bids you to rejoice in a Word from Him. His name is the Messiah, Jesus the son of Mary..."

Are you a Bigot? For about 1500 years the Koran has been attempting to reconcile the world to the Scriptures and their Messiah, and sceptics and Christians have been calling them infidels. To the Jews they might be infidels, because Jesus's Messiahship must be proven to them, but to Christians the Moslems can't be infidels. Moslems, in fact, practice a religion closer to St. Peter's and St. James' faith than Pauline Christianity!

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Remember the Poor of Jerusalem

This is a segué, we admit, to the teachings sparsely rendered of St. Peter and St. James, who presided over the congregation of Jesus's disciples and followers in Jerusalem. They called themselves the Poor of Jerusalem or the Ebionites in contrast to the new religion introduced by the Apostle Paul, which we need not discuss here because of its contradictions to the teachings of Jesus and the volume of space we have dedicated already in our other works to his anomalies.

Now the Poor of Jerusalem — if St. Peter were to walk into that city — are the Palestinians. And those who are oppressing them are the Jews. Nowhere does it say in the Scriptures for one to oppress the poor of any people and surely there is no justification for oppressing others of the same faith. Except for their acknowledgment of Jesus as the Messiah, Moslems are of the same faith as the other Jews. Perhaps even better Jews...

Messianists

Throughout Jewish history there have been Messiahs who have risen up and gained followers. Maccoby, in The Mythmaker, admits that in general Messianic sects were part of Judaism, the synagogues and their temple. We can see evidence in this in the last verse of the Gospel of Luke: who, referring to the Apostles and disciples says: "and were continually in the temple, praising and blessing God. Amen." Until the Apostle Paul came along there was no separation between the followers of Jesus and the Jews.

The earliest Messiahs were Moses and Joshua [Jesus in Greek], followed by Saul and then King David, who slew Goliath. Bar Kochba (circa. 135 A.D.) was one of the last [fake] Messiahs after the temple was destroyed. Jesus of Nazareth was not one of the first men to claim being one of the Messiahs, in any event. Let it be known that the Koran accepts Him as the Messiah of the Scriptures. The Koran was wise enough to leave the definition of the Messiah to the Scriptures. Who — acknowledging the Scriptures — can describe the nature of His coming and goings? Or even his name?

Chapter 12
Back to Truth

My confidant and counsellor, whom I call The Old Man of the Sea, stopped by this morning to express what he meant about Truth. It seems that I had grouped him in my other works with some people about whom he could not identify. He then began telling me what Truth is to him, how he feels about it: what his inner being means by Truth: not to steal, not to lie, to be charitable to the poor, to be Merciful, not to kill, etc.

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He and I had already discussed the fact that rhetoric alone does not bring Truth. One must live truth as it were. I responded that Truth without works is death, following the Scriptures, which Mohammed—at least the angels who dictated the Koran — must applaud. St. James, following Jesus's teachings — which we cannot get into here — said faith without works is death. This is the whole idea behind the Koran as well, which adds: you will be judged for your works on the Day of Resurrection. That day is explained a bit better in Revelation 20.6.

The idea behind the scriptures is to present Truth, and they say that you will know it — be flooded by it — when Israel is redeemed from the nations whither they have been scattered, which is now.

Two Natures of Truth

My counsellor began to explain two natures to truth: one subjective and the other objective. One is by faith and the other is by works, or empirical knowledge. In the beginning of the Scriptures there is the proposition to believe on faith that what God says will be done; in the end of the scriptures is the Promise that all men will witness empirically that what God said he would do he has done. Thus, the end of the Bible is on the Word of God. And the key to that word — that He is God — is the fact that he told you about it before he did it and left a couple of thousand years of lag time for you to think about it. This is the truth. Do with it as you wish.

There must be a measure by which men can live at peace with themselves, with others, with their planet, and with their creator. There must be a Truth which can govern man's behavior far better than the guidance of these days — which we do not hesitate to add are as confusing and without conscience or virtue as in the days of Noah. And I think this is what my counsellor was trying to express to me. We didn't have time in the conversation, but hearing him I wanted to say to him, "then codify your truth so that we can name it and have a means of measuring Truth and differentiating good behavior from bad behavior." Not having the time I responded as I had in my other works, saying that I agree with Gandhi, having studied most of the religions and traditions of man, and firmly believe that if mankind were to obey its own religious virtues — namely the Golden Rule — the world would be in fine shape; furthermore, the covenants expressed to the Jews at Mt. Sinai would be well attended. We can add, if you will, Voltaire's assessment that religion is needed to keep the people from stealing from each other. It seems to us that we lack today such virtue but are confident that one who lives by the Golden Rule fulfills all those other virtues expressed by The Old Man of the Sea and in the Torah and its prophets, including the Koran, and surely would deserve some consideration as a child of God. Both Jesus and Rabbi Hillel agreed that all the Torah and its prophets can be fulfilled by the Golden Rule. Two witnesses are enough for judgment, according to the Torah and the Koran.

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Chapter 13
The Children of God

We began this discussion with Canaan and Cain and Able, the brother whom he slew. God asked Cain, "Where is thy Brother?" knowing that Cain had just slain him in the field. Cain replied, "How should I know? Who am I my brother's keeper?" God thought about this for a moment and then decided to make a rule then an there. He would call it the Golden Rule. From that day forward He began preaching about the Golden Rule: do unto others as you would have them do unto you; and to complete this rule one must at times endeavor to attend to the needs of one's brothers and neighbors. And following this He came up with the Beatitude first expressed in the Book of Enoch: Blessed are the Peacemakers, for they shall be called the Children of God. The Bible intends to bring Peace to all men, using its Truths. And the Truth is, comparing a Buddhist, Taoist, Confucian, or Brahmin's teachings, even the Koran's teachings, or the Teachings of Jesus, that all endorse the same commandments and Golden Rule. This, as Gandhi also expressed it in different terms, is a good place to start on the road to Unity. The problem we deal with on this way is with the names. Everyone wishes to call the same author of virtue by their own personal name. May we suggest the one offered in the Scriptures? YHVH. I Am. How can anyone add or subtract to that name? We mention this because the next thing the Palestinians must resolve to provide for their well-being is to demand the name promised for their land.

New Name for the Peace of Jerusalem

As indicated in Isaiah 62.4 — which the Koran must endorse — when the Children of Israel are restored the land will be given a New Name. That name is Beulah. At the moment the Israelis are in default of their Contract; and until they rename the Holy Land to Beulah their life as a nation is in jeopardy. Not from Arabs but from God. Take it not from me but from the Scriptures you have just read.

This is further augmented in the Israeli Declaration of Independence of May 14, 1948. For there they pledged to the United Nations which created their state to provide full equity to all people of the Holy Land, which is another thing in which they are in default.

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Chapter 14
Declarations of Law before God

The following are selections from Declarations which pertain to the American rabbinical point of view of Judaism and the Holy Land, the State of Israel's Declaration of Independence, and background UN and International documents which provided for the redemption of the Jews to Palestine. Highlighted texts are ours. These declarations were made in full view of the terms established by the Torah and are, therefore, pledged before God. They are irrevocable...

The Columbus platform, 1937
Excerpts pertaining to views of American Rabbis

In view of the changes that have taken place in the modern world and the consequent need of stating anew the teachings of Reform Judaism, the Central Conference of American Rabbis makes the following declaration of principles. It presents them not as a fixed creed but as a guide for the progressive elements of Jewry.

A. Judaism and its foundations

1. Nature of Judaism. Judaism is the historical religious experience of the Jewish people. Though growing out of Jewish life, its message is universal, aiming at the union and perfection of mankind under the sovereignty of God.
8. ..In the rehabilitation of Palestine, the land hallowed by memories and hopes, we behold the promise of renewed life for many of our brethren. We affirm the obligation of all Jewry to aid in its upbuilding as a Jewish homeland by endeavor to make it not only a haven of refuge of the oppressed but also a centre of Jewish culture and spiritual life.
9. Throughout the ages it has been Israel's mission to witness to the Divine in the face of every form of paganism and materialism. We regard it as our historic task to cooperate with all men in the establishment of the Kingdom of God, of universal brotherhood, justice, truth and peace on earth. This is our Messianic goal.
B. Ethics
10. Ethics and Religion. In Judaism religion and morality blend into one indissoluble unity. Seeking God means to strive after holiness, righteousness and goodness. The love of God is incomplete without the love of one's fellowmen. Judaism emphasizes the kinship of the human race, the sanctity and worth of human life and personality and the right of the individual to freedom and to the pursuit of his chosen vocation. Justice to all, irrespective of race, sect or class is the inalienable right and the inescapable obligation of all. The state and organized government exist in order to further these ends.
12. Peace. Judaism, from the days of the prophets, has proclaimed to mankind the ideal of universal peace. The spiritual and physical disarmament of all nations has been one of its essential teachings. It abhors all violence and relies upon moral education, love and sympathy to secure human progress. It regards justice as the foundation of the well-being of nations and the condition of enduring peace. It urges organized international action for disarmament, collective security and world peace.

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Laws of the State of Israel
Declaration of Independence
May 14, 1948

1.1 Eretz-Israel was the birthplace of the Jewish people. Here their spiritual, religion was shaped. Here they first attained to statehood, created cultural values of national and universal significance and gave to the world the eternal Book of Books [Bible ed. note].
1.2 After being forcibly exiled from their land, the people kept faith with it throughout their dispersion and never ceased to pray and hope for their return to it and for the restoration in it of their political freedom.
1.3 Impelled by this historic and traditional attachment, Jews strove in every successive generation to re-establish themselves in their ancient homeland. In recent decades they returned in their masses. Pioneers, ma'pilim [immigrants coming to Eretz Israel in defiance of restrictive legislation] and defenders, they made the deserts bloom, revived the Hebrew language, built villages and towns, and created a thriving community, controlling its own economy and culture, loving peace but knowing how to defend itself, bringing the blessings of progress to all the country's inhabitants, and aspiring towards independent nationhood.
1.4 In the year 1897, at the summons of the spiritual father of the Jewish State, Theodor Herzl, the First Zionist Congress convened and proclaimed the right of the Jewish people to national rebirth in its own country.
1.5 This right was recognized in the Balfour Declaration on the 2nd November, 1917, and reaffirmed in the Mandate of the League of Nations which, in particular, gave international sanction to the historic connections between the Jewish people and Eretz-Israel and to the right of the Jewish people to rebuild its National Home.
1.6 The catastrophe which recently befell the Jewish people – the massacre of millions of Jews in Europe – was another clear demonstration of the urgency of solving the problem of its homelessness by re-establishing in Eretz-Israel the Jewish State, which would open the gates of the homeland wide to every Jew and confer upon the Jewish people the status of a full privileged member of the comity of nations.
1.7 In the Second World War the Jewish community of this country contributed its full share to the struggle of the freedom and peace-loving nations against the forces of Nazi wickedness and, by the blood of its soldiers and its war effort, gained the right to be reckoned among the peoples who founded the United Nations.
1.8 On the 29th November, 1947, the United Nations General Assembly passed a resolution calling for the establishment of a Jewish State in Eretz-Israel; the General Assembly required the inhabitants of Eretz-Israel to take such steps as were necessary on their part for the implementation of that resolution. This recognition by the United Nations of the right of the Jewish people to establish their State is irrevocable.
1. 10 This right is the natural right of the Jewish people to be masters of their own fate, like other nations, in their own sovereign State.

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1.11 Accordingly, we, members of the People's Council [Mo'ezet ha-Am], representatives of the Jewish community of Eretz-Israel and of the Zionist movement, are here assembled on the day of the termination of the British mandate over Eretz-Israel, and, by virtue of our natural and historic right, and on the strength of the Resolution of the United Nations General Assembly, hereby declare the establishment of a Jewish State in Eretz-Israel, to be known as the State of Israel [Medinat Yisra'el].
1.12 [deals with the Provisional Government – omitted here for brevity]
1.13 The State of Israel will be open for Jewish immigration and for the ingathering of the Exiles; it will foster the development of the country for the benefit of all inhabitants; it will be based on freedom, justice and peace as envisaged by the prophets of Israel; it will ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex; it will guarantee freedom of religion, conscience, language, education and culture; it will safeguard the Holy Places of all religions; and it will be faithful to the principles of the Charter of the United Nations.
1.14 The State of Israel is prepared to cooperate with the agencies and representative of the United Nations in implementing the resolution of the General Assembly of the 29th November, 1947, and will take steps to bring about the economic union of the whole of Eretz-Israel.
1.15 We appeal to the United Nations to assist the Jewish people in the building up of its State and to receive the State of Israel into the community of nations.
We appeal--in the very midst of the onslaught launched against us now for months – to Arab inhabitants of the State of Israel to preserve peace and participate in the upbuilding of the State on the basis of full and equal citizenship and due representation in all its provisional and permanent institutions.
1.16 We extend our hand to all neighboring states and their peoples in an offer of peace and good neighborliness, and appeal to them to establish the bonds of cooperation and mutual help with the sovereign Jewish people settled in its own land. The state of Israel is prepared to do its share in a common effort for the advancement of the entire Middle East.
1.17 We appeal to the Jewish People throughout the Diaspora to rally round the Jews of Eretz-Israel in the tasks of immigration and upbuilding and to stand by them in the great struggle for the realization of the age-old dream – the redemption of Israel.
1.18 Placing our trust in the Almighty [be-Zur Yisra'el], we affix our signatures to this Proclamation at this session of the Provisional Council of State, on the soil of the homeland, in the city of Tel-Aviv, on this Sabbath eve, the 5th day of Iyar, 5708 (14th May, 1948).

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The Partition of Palestine:
Resolution of the United Nations General Assembly
(excerpts) November 29, 1947

At the 128th plenary meeting of the General Assembly on 29 November 1947, the General Assembly considered the report of the ad hoc Committee and adopted the resolution on the future government of Palestine by thirty-three votes in favor, thirteen against, with ten abstentions...
[the part having to do with the Corpus Separatum of Jerusalem follows--ed. note]:

Part III
City of Jerusalem

A. Special Regime
The City of Jerusalem shall be established as a Corpus Separatum under a special international regime and shall be administered by the United Nations. The Trusteeship Council shall be designated to discharge the responsibilities of the Administering Authority on behalf of the United Nations.
B. Boundaries of the City
The City of Jerusalem shall include the present municipality of Jerusalem plus the surrounding villages and towns, the most eastern of which shall be Abu Dis; the most southern, Bethlehem; the most western, Ein Karim, (including also the built-up area of Motsa); and the most northern Shu'fat, as indicated on the attached sketch-map (Annex B). [see facsimile, page 27, ed. note]
C. Statute of the City
9. Relations with the Arab and Jewish States. Representatives of the Arab and Jewish States shall be accredited to the Governor of the City and charged with the protection of the interests of their States and nationals in connection with the international administration of the City.
10. Official Languages. Arabic and Hebrew shall be the official languages of the city. This will not preclude the adoption of one or more additional working languages, as may be required.
11. Citizenship. All the residents shall become ipso facto citizens of the City of Jerusalem unless they opt for citizenship of the State of which they have been citizens, or, if Arabs or Jews, have filed notice of intention to become citizens of the Arab or Jewish State respectively, according to part I, section B, paragraph 9, of this plan.
The Trusteeship Council shall make arrangements for consular protection of the citizens of the City outside its territory.

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The Balfour Declaration
November 2, 1917

I have much pleasure in conveying to you, on behalf of his majesty's Government, the following declaration of sympathy with Jewish Zionist aspirations which has been submitted to and approved by the Cabinet:--

His Majesty's Government view with favor the establishment in Palestine of a national home for the Jewish people, and will use their best endeavors to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing nonJewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country.

I should be grateful if you would bring this declaration to the knowledge of the Zionist Federation.

US Congress Endorses the Balfour Declaration:
Public Resolution No. 73,
67th Congress, Second Session
September 21, 1922

Resolved by the Senate and the House of Representatives of the United States of America in Congress Assembled.

That the United States of America favors the establishment in Palestine of a national home for the Jewish people, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of Christian and all other non-Jewish communities in Palestine, and that the Holy places and religious buildings and sites in Palestine shall be adequately protected.

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Resolution:
Reforming the Holy Land
per the Jew's and the World's Covenants

We are resolved that the first Covenant was with Abraham and God, then extending to all the seed of Abraham who would receive all the lands between the "river of Egypt," the El-Arish River — see Prime Minister Levi Eshkol of Israel interview of February 17, 1969, Newsweek Magazine — and the Euphrates River.

We are resolved, when Abram was renamed Abraham, father of nations, the Covenant was reaffirmed. Abraham then passed his covenant with God down to Isaac who passed it to Jacob, who was renamed Israel. Israel divided the Covenant among his eleven children and the two sons of Joseph; but gave the Scepter and the Lawgiver to Judah until Shiloh comes, and to him shall the gathering of the people be (Genesis 49.10).

We are resolved that the conditional word, until, makes a distinction between the Scepter and the Lawgiver which are given to Judah and the function of Shiloh. Shiloh's origin is undefined and can be presumed separate from Judah because of the conditional word, "until." The later prophets, however, define the King-Messiah (actually two Messiahs are defined) as being a true Son of David.

We are resolved that the Declaration of Independence of the State Israel was duly initiated and signed by the seed of Judah (the Jews); therefore subgrogating their Covenant to the Shiloh condition of Genesis 49.10.

We are resolved when the people of the Exodus from Egypt were gathered at Mt. Sinai, they reconfirmed the covenant of Abraham and agreed to abide by all the conditions given to them by Moses. They and all their children thereafter were bound by this covenant.

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We are resolved that through the intervening centuries the rabbis agreed that the redemption of Israel will be the redemption of mankind, bringing forth in it the Unity of mankind and Universal Peace. Swords will be beat into plowshares, etc. The mission of Israel during the diaspora, until that moment of redemption, would be to seed all the nations with the Word of God.

We are resolved that to the rabbis the Word of God, through the Torah and its prophets, is inviolable. This also is reflected in the Thirteen Principals of Maimonides, Sa'adiah Gaon, and other great Jewish leaders, too numerous to mention here. All further agree that Israel is the First fruits of the Lord's Increase. This comes from Jeremiah:

Jeremiah 2.3 Israel is sacredness unto the Lord, the first-fruits of his increase.

Martin Buber, in his work On Zion, adds to this view:

The world is God's field, the peoples His plantation, Israel his First-Fruits. Just as the tree offers him the giver of the land, the first-fruits every year, so Israel must offer itself to Him as the first-fruits of his World Harvest.

We are resolved that the Day of Redemption is viewed by the rabbis as the day of the Righteous, the just, and the honest. S. R. Hirsch, commenting on The dangers of updating Judaism, during the early Zionist movement, said:

It is the very same Rabbis, so often disparaged for their alleged particularism, who point out that when the prophets and poets predict a glorious new day for humanity they say nothing about priests, Levites, and Israelites, but speak only of 'the righteous,' 'the just,' and the 'honest,' and so the righteous, the just and the honest of all peoples are included in the most glorious blessing. And in the darkest hours when the frenzied mob destroyed the Jewish synagogues and tore up the Jewish books, the persecuted, derided Jew was always turned to his God and consoled himself by looking forward to the time when even this frenzy would disappear and the name of the one and only God would have implanted justice, truth and peace in every human breast.

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We are resolved that now, on the Day of Israel's Redemption, the scriptures and the scholars who applied them ask all Men to be Holy to God.

We are resolved then, that the Redemption of the Jews to their Homeland meant a day when all men would be implanted with the ideas of justice, truth and peace called for in the Scriptures, and where the Children of Israel would cease to carry a "separate identity" as a peculiar and a chosen people of God. All men would be equally Holy in the eyes of God. This is reflected in Isaiah 4.3 mentioned above, where even every one that is written among the living in Jerusalem shall be called Holy, etc.

The Columbus Platform in 1937 invokes these preconditions and agreements from the patriarchs and rabbis of past eons to modern Judaic thinking.

The Declaration of the State of Israel restated the redemption of the Jewish people to the Holy Land according to the same terms previously elucidated. Based upon all these agreements by the leaders of Israel, on behalf of whom the Jews made their 1948 Declaration of Independence, the below minimum terms and conditions for the Holy Land must be applied:

Terms & Conditions for the Holy Land

1.0 New Name. The land upon which the State of Israel rests must be named according to the conditions of Isaiah 62.4: it shall be named Beulah.
2.0 Basic Law of the Land is the Torah and its Prophets. The declarations noted above and the Declaration of Independence for the State of Israel acknowledge the Holy Scriptures as their foundation of statehood.
3.0 Equity for all inhabitants of the Land. The Declaration of Independence affirms equal rights for all people on the land.
4.0 Restore the Temple and particularly the Tabernacle of Moses (Click on image for larger view):

To Palestine...

Introduction

page 3 The Ambivalent and Unmerciful