One Of Ours

 

I cannot imagine another person who would become so close to me, who would become for me such a “kindred spirit,” as Jabotinsky – a man who died long before I entered this world.

 

Before I met my Hebrew teacher I knew nothing about Jabotinsky. Frankly, I did not have the slightest idea of who he was.

- Would you be interested in reading this? – my teacher asked handing me over a tiny book published in the series “Aliyah Library”, which was then being distributed secretly. I took the book and read its title: “Vladimir (Ze’ev) Jabotinsky. Selected Works”.

- Of course, gladly, - I answered politely. At that point I could not foresee what a dramatic impact Jabotinsky’s book would have on my life.

But as soon as I began reading I got a feeling a man had entered my life of a kind I had never ever met before. Many years have passed by since, and yet, despite my famously optimistic nature, I still think that I will never meet anybody like him. 

 

Odessa

 

Jabotinsky happened to be my countryman. Like myself, he was from Odessa.  I think that his home city was felt in every word of his to such an extent that, honestly, sometimes, I think that nobody, aside from the Odessa people, can understand him. 

Jabotinsky was an Odessa man in everything: in his actions, in his thoughts, in the words he used. There was some very special energy, which his texts produce. In my opinion, each Odessa man in one way or the other, generates this kind of energy.

Jabotinsky was predestined to be from Odessa because this city, like none other became an arena, which revealed the eternal confrontation of the ordinary Jewish people, amha, and the Jewish prophets. All kinds of criminals and adventurers of global caliber were on one side confronted by the Zionist leaders, among which Jabotinsky was especially blessed with his unique prophetic talent. Such a contrast between these polar groups could take place only in a place like Odessa. They were so different, and yet, they had all absorbed something that will never disappeared from a man once it enters his nature.

A Jew from Odessa very likely could be unaware of all this. Naturally, he would not even think about such things.  From the moment he is born and breathes in that Odessa air for the first time, he simply carries within himself the explosive mix of emotions, ideas, and subtexts.

That is why there are no former Odessa people.  Odessa is forever.

Could it be any different?

 

Odessa is a city that the Jews populated together with other people from the moment of its inception.  In Odessa, the Jews did not have to adjust to the autochthones, as they did in other cities, particularly in major cultural centers.  In Odessa, Jews themselves felt like autochthones.

 

              Once, I was meeting a friend of mine from Kiev on the platform at the Odessa train station.  As she left the train, she pointed to a woman walking in front of us and whispered:

              I was in the same compartment with her.  We talked the entire time.  But I still don’t know whether she is Jewish or not.

              -- Let me take a look, I said.

   We picked up the tempo so that we could get in front of the woman.  I turned around to look at the face of my friend’s travel companion, and immediately rendered my verdict.

- She is a native Ukrainian from Odessa.

In Odessa, Jewish acquired such a degree of inner independence and self-sufficiency that they made a unique imprint on all other people.  Jabotinsky felt this in his bones.  It was due to this feeling, I am certain, that, when only 18, he already rebelled against galut, which inevitably expects mimicry and expediency of the Jews.  For Jabotinsky, this was unacceptable.

Even within the Zionist movement, he was unique because he never compromised and never allowed himself to be guided by anyone else.

 

Odessa produced individualists.  As a young city, Odessa immediately became a cultural center, to which Jews would come not just as to a new place, but as to a new time.  That is why, the Jews of Odessa were able very quickly to let go of the traditional kehilah and easily to break down the traditional stereotypes and hierarchies.  In Odessa, anyone could begin anew, without even a glance back at the traditional standards and protocols, which is why the Rabbis named Odessa the gateway to hell.

The suddenness with which the Jews of Odessa found themselves in civilization gave rise to an unusual sense of confidence in their own abilities that did not always correspond to reality.  I remember one Odessa Jew telling me how, in his opinion, the Israeli Defense Forces were formed.  As it turns out, everything was exceedingly simple:  the Odessa Jews organized squadrons to defend themselves against pogroms, then went to the port, got on a ship, disembarked in Haifa and created an army.

When he noticed my skeptical expression, he got angry:

-You don’t believe me?  I know this for a fact.  Look, I have a friend.  He knows.  He was the one who told me.

Jabotinsky also possessed this special confidence in his own abilities, thanks to which he was able to hold his ground alone against his powerful adversarie. Their number did not discourage or frighten him, because he firmly believed that he was right.  He was hounded, and he just continued on his way.

-I would never be able to work in such a poisonous atmosphere, in such a hostile environment – Chaim Veitsman once told him

But Jabotinsky could.  Perhaps that is why Jabotinsky’s biographer titled his book, “The Lone Wolf.”

 

The nationalist Jabotinsky was an internationalist in the highest sense of this word.  Where else could this seemingly incompatible combination of qualities be found?

In Odessa, it could.  Odessa breathed in the heady air of the porto-franco.  In the Odessa port, one could always hear a mixture of languages, and the population of Odessa too was international from the start.  And it was precisely in this international environment that the Jews revealed their national originality more than anywhere else.

Jabotinsky manifested a combination of seemingly incompatible qualities in everything he did.  He was a European in the highest sense of the word, but he lacked the hauteur, which is so typical for “sophisticated” Ashkenazi Jews.  He loved Jews from the eastern cultures for their warmth.  He even joked that if he could be born anew, he would prefer to be born a Sephardic Jew.  He was a strict nationalist when it came to those Arabs who stood in the way of the Jews’ return to the Promised Land.  Nevertheless, in the future Jewish state he saw a place for Arabs to be equal citizens.  For the sake of the national project to which Jabotinsky dedicated his entire life, he was prepared to collaborate with non-Jewish nationalists.  For this, he drew the ire of not only Jewish nationalists but also Jewish internationalists. 

But Jabotinsky’s International was the exact opposite of the International invented by the Marxist sectarians.  His International obtained the right to exist only with the understanding and cooperation of the nationalists. 

 

Jabotinsky had an impact on many Jews. And I am no exception, even though before Jabotinsky no one had succeeded in influencing me.  Could this have happened if Jabotinsky had not been an Odessa man?  I cannot say.  I only know that the moment I opened his book, I immediately understood that I was speaking with a like-minded person.  I was speaking with a countryman.

 

Dialogue

 

I was reading works of Jabotinsky’s from 70 years ago, and I could not believe my eyes – he was actually writing about our problems, about the problems of today’s Jews, but the way he understood them was so far beyond what any of us could envision.

 

These days, Jabotinsky is often remembered mainly in connection with his hard line stance on the Arabs.  But in those days, I was very far from the so-called Arab problem.  I knew that the Israelis were constantly fighting with the Arabs but I was not surprised by this because I was so accustomed to the idea:  where there are Jews, there is anti-Semitism.  And provided that I was quite familiar with the Ukrainian version of anti-Semitism, I imagined that the Arabs were simply the Ukrainians of the Middle East.

In Jabotinsky’s work, I was struck by something totally different – his categorical rejection of galut.  And I suddenly understood that I had this same categorical rejection of galut.  The only thing is that I would not have realized this if it were not for Jabotinsky.  But now, I suddenly did. 

His texts struck me with such a sense of physical presence of the man who wrote them that sometimes I thought he was really talking to me live. Any turn of his thought would trigger my heartbeat. Anything he would say not only illuminated, as with a beam, the situation in which he found himself but also the one because the situation itself never changed. I was in. Any his remark caused my eager desire to respond, to say: “yes, this exactly how I think. I had the same experience in my life”.

 

- You know, Vladimir Yevgenievich, we all went through to something very similar to what you experienced after the Kishinev pogrom. The way your life changed because of the Kishinev pogrom, ours changed because of the Six Day War.

That is how I started my dialogue with Jabotinsky, which I have never stopped.

 

I was taking breaks while reading his book. I was overwhelmed with emotions -- the associations would come to me naturally. I remembered so many things about the past though I thought they would have been erased from my memory long ago.

 

Let us take the article “The Jewish Sedition”.

Jabotinsky writes about the Jews who in great numbers rushed to make others happy and take care of many other peoples instead of thinking of the destiny of their own nation. Jabotinsky considered the Jewish destiny to be the highest priority. He never thought that the Jews were better or more important than any other people. He just thought it was not right to try to solve the problems of the entirety of mankind while completely ignoring the problems of your own nation. 

"I have never served and do not intend to serve to anything that is so dear to you. I understand that you have certain ideals there: I appreciate those ideals but I think that they are funny and fruitless because of the way you handle them. Yes, that is why I mock you and your ideals”.

In this respect, I remembered a friend of mine who always portrayed himself as an objective person – honest and sincere. He volunteered to launch a kids program. I recommended one of my girlfriends to sign her son up for this program. This boy had quite a distinct Jewish appearance. It happened so that during one of the classes his peers started chasing him and calling him “kike”. Can you imagine that this friend of mine, supposedly such a sincere and honest person, pretended that nothing was happening? But he was very passionate and indignant when he was telling me about the pain he felt when he found out that President Allende was killed during the coup in Chile! 

My reaction to his story about Chile was exactly the same that Jabotinsky described: I understand that you have certain ideals there: I appreciate those ideals but I think that they are funny and fruitless because of the way you handle them. Yes, that is why I mock you and your ideals”.  

- Coup in Chile! I mocked him. – And what do you have to do with it? Why are you so concerned about Chile? You barely got the permission to go to Bulgaria after interrogation at the Party Committee meeting. And even with the permission you got you were accompanied by a KGB agent just in case you would decide to flee, though there is nowhere to go from Bulgaria.

 

It was really funny that somebody locked in an iron cage, like my friend and the rest of the Soviet people, would suddenly think of himself as a fighter for justice in the whole world. The ideals get devaluated when such people, as my friend, get involved.

I did not connect his theatric mourning  of the slain President Allende with his sheepish behavior during the incident with my girlfriend’s son. Truth be told, I did not see the situation the way I would see it after I read Jabotinsky.

 

Here is another article – “Our Ordinary Phenomenon".

Jabotinsky writes about those Jews who “climb into the souls of other nations, while stubbornly ignoring all the mockery and insults coming from the Jew-haters. Ironically, the more they are pushed away, the more persistently they climb into the souls. In Jabotinsky’s time they were climbing towards christening. But it was not about conversion to Christianity per se. Changing your faith means to overstep a certain line that should not be crossed. Actually, Jabotinsky is not even writing about religion – he is rather targeting hypocrisy in general: people did not realize that there are certain things they should not do. They should not. Period.

 

“Before, during the age of recovery and after, it was clear that people have certain obligations and they are not allowed to do whatever they want: everybody understood those rules in his way but the general atmosphere of moral discipline was felt everywhere, even in the backyards of morality…”

 

 - You know what, Vladimir Yevgenievich, - I opened my heart to him, - these days conversion is irrelevant. But the core problem remains the same: there is a certain line you should not overstep.  Sadly, our Jews constantly cross those lines without any hesitation.  I remember being at a party where somebody started singing the popular song of the White Guard "Lieutenant Golitsin". I looked at the faces of our Jewish intellectuals and started laughing. They sang as if, indeed they served together with lieutenant Golitsin and Cornet Obolensky. They conveniently forgot that all these “Golitsins and Obolenskys” were natural-born anti-Semites. They conveniently forgot about all the humiliating limits set for the Jews in the Czarist army. Finally, they forgot about all the bloody pogroms launched by the same “Golitsins and Obolenskys”. Somebody asked: “Why are you laughing?” I could not answer the question, it was just funny.  Now I would be able to explain “why”.

 

One more article: "Strange Phenomenon".

At first, it seems, that the subject is different, however, in essence it is about the basic resentment of galut. To be more precise, the author expresses his fastidious attitude toward galut. He views the national atmosphere as an intimate one, which is easily destroyed when invaded by the strangers. Jabotinsky quotes what he heard from one intelligent Jew who very closely observed what had been happening when the Jews get involved in the Russian culture.

 

" – Here is what I see time and again… - he said. – Let us say a new club or group is formed, for instance a literary society. All the founders are the Russian natives. As soon as the organizational stage is over, everything works out fine. The Russians are very interested, they actively attend the meetings, they read and they write themselves. However, in a month or two you can witness how many Jews start joining them. The founders are very glad, the Jews are more than welcome to join – the Russian intelligent people are very friendly and sincere, for the most part, they could not even tell the difference – who is who? Anyhow, in a couple more weeks, the audience becomes distinctly Jewish.  At this moment, you suddenly notice a strange phenomenon – while the number of the Jews increases, the number of Russian people decreases. Not only percentagewise – in general. If there were initially 100 members, only 20 are left. People leave.  They do not express any anger, they do not complain, they do not say anything, they just walk away.  If you ask them why, they will not be able to answer.  O, yes, right, we will probably have to renew our membership, I just completely forgot, you know…

 

- I wish, Vladimir Yevgenievich, you knew how hurtful it is for me to remember this episode. It happened during one of our parties when I was a student. There was a girl there, a Russian girl. There was nothing special about her but she was smart enough, very hard working.  I do not remember exactly how the conversation turned to this subject but suddenly she said:  "I feel very uncomfortable because there are so many Jews at school and in the university”.  My Gosh, you should see the uproar! Everybody was scolding her, calling her an “anti-Semite”.  The host of the party, by the way a native Russian himself, was yelling at her louder than anybody else.  Probably, he wanted to clear his own reputation so as not to be accused of being an anti-Semite himself. They just threw her out. I knew that girl very well. There was no way could she be an anti-Semite. Not because of the Jews, she just represented those distinct qualities of a true Russian intellectual – friendliness and sincerity. By no means could she be “anti”.  I felt that she had said something very truthful: it appears indeed that the Jews create such an atmosphere, in which other people do not feel comfortable. But what can the Russian people do? This is their country, anyway…Where should they go?

   While all of this was happening I kept silence. But what should be my right reaction?  Should I have supported her? Nobody would understand me, everybody would think that I was totally crazy.  It is only now that I have gotten to the core of the problem. It is nobody’s fault.  There is no need to invade somebody’s house instead of building a house of your own. 

This was already a conclusion that came very close to the principal point of view of Jabotinsky.

 

Suddenly it came to me as slap in the face. I am talking about his article “The Jews in Russian literature”. This article completely knocked me off my feet, probably not the whole article, but just one sentence from it.

 

"Where you spent your night, there you took your oath, but when you left … What did you do when you left – you spit?  Shame on you, patriots of each railway stop..."

Jabotinsky means those Jews in galut who are wanderers. Each time they settle in a new “motherland” forever, as they think, but as soon as they leave and find another motherland they easily denounce all the sacred things of their previous “motherland”.

I still remember that decisive moment. As if a switch turns around the situation: a dark room suddenly becomes illuminated. You start seeing all the objects very clearly, the ones you were not able to tell from each other in the darkness. Patriot of each railway stop…

No, I do not want to be a patriot of each railway stop.

 

Teacher

 

Jewish sages taught: "Find yourself a teacher. And his Torah will become your Torah”. So, I followed this advice. Jabotinsky has become my Teacher, and his Torah has also become mine. 

 

An outstanding publicist, objective analyst, a man confident in what he was doing – he was convincing to me like nobody else. While reading and absorbing his ideas I understood what it means to be an honest man. It has nothing to do with honesty, the way it was seen by the Soviet intelligentsia, especially her Jewish part.

Jabotinsky taught me to believe in our people despite so many facts, which were convincing enough to undermine and even to destroy my faith. He taught me not to compromise when it comes to my principles. He taught me to analyze the situation using logic and not authoritative opinions. He taught me to see things the way they are.

It was Jabotinsky who inspired my belief in Zionism. He was the one who helped me to understand that anti-Semitism is quite an ordinary phenomenon. We should neither be so afraid of it nor exaggerate its role. Those who think that the Jews should rebuild their own state because of anti-Semitism are wrong.

While reading his articles I understood that placing anti-Semitism in our great mission of rebuilding Zion is not only humiliating but also unjustified. No matter how the Jews encounter anti-Semitism, ultimately they have to draw their own conclusions from this confrontation. In this respect, the conclusions drawn by Jabotinsky were very convincing to me.

 

I closed the book. I looked around and realized that the world has changed. In this new world everything is different. The accents are put differently, and the vents are interconnected in a different way.

The very thought that there is such place on earth where life is organized according to Jabotinsky, which is obviously the land of Israel, made me think seriously where should I go.

 

Obviously, just one book cannot influence a person in such way that he would dramatically change all his plans and go on to disappoint all of his close friends. By making such a dramatic decision I was inevitably ruining all the personal relationships built in the course of my entire life.

But one thing this book could do for sure. And it did. This book awakens and makes speak something that was asleep and silent – and that was the Voice of Blood.

Мы вернулись туда, откуда только что ушли. И это в момент, когда опасности окружают нас со всех сторон. Вновь мы будем стоять в нерешительности, не зная, что предпринять.

Почему же нет у нас единства? И есть ли средство, способное объединить нас?

Что может нас объединить?

Я приехала из СССР, где такое средство было найдено. Это – система образования, основанная на естественных науках. Роль естественных наук мы свели к технологиям, совершенно игнорируя их определяющую роль в социальной жизни людей.

Естественные науки не знают разделения на народы и религии, на мужчин и женщин. Поэтому они объединили человечество. Наши пророки единство человечества предсказали. Ученые и инженеры это предсказание реализовали. Поэтому все, кто выросли в СССР, сегодня связаны друг с другом, хотя живут в разных странах и принадлежат к разным народам.

Естественные науки меняют менталитет человека, приучая его к самостоятельности и независимости мнения. Поэтому выходцы из СССР преуспели во всех странах, куда они уехали. А Государство Израиль благодря образовательной политике Советского государства получило подарок с неба - готовых специалистов во всех областях.

Естественные науки проникают в семью. Образованная мама может ответить ребенку на вопрос "Почему листочек зеленый", а необразованная не может. Так зарождается социальное неравенство, которое потом невозможно ликвидировать.

А во что превратила Государство израильская система образования?

Разве она развила в человеке самостоятельность? Нет. Она наплодила массы беспомощных граждан, которые требуют у государства, чтобы оно решало их проблемы. Вот на этих проблемах и паразитируют все партии, обещающие гражданам решение их проблем.

Разве израильская система образования объединила наших граждан? Нет, она их разъединила. Она поощряет секторальное образование граждан, которые растут никак не связанными друг с другом, и позволяет мелким политиканам выращивать электорат для своих партий. Израильская система образования ведет общество к распаду, а Государство к гибели.

Система образования - первопричина того, что Государством стало невозможно управлять.

К чему мы приближаемся объяснил лауреат Нобелевской премии по химии профессор профессор Дан Шехтман. Вот, что он сказал в интервью корреспонденту газеты "Калькалист".

"У нашего общества есть проблемы, которые, если их не решить, сделают жизнь здесь невозможной через поколение ...Есть целые группы населения, которые не работают потому, что их образование не позволяет им работать.

Уровень занятости ортодоксального населения соотвествует уровню занятости человека, получившего 4-летнее образование, человека, закончившего 4-й класс.

Я долгие годы жил в США. Все у нас дорого, намного дороже, чем заграницей. Причиной этому картели, которые невозможно расформировать, грабительская банковская система, и ментальность, позволяющая каждому, кто хочет пожиться за счет общества, сделать это.

Идет процесс деградации, который ощущается и в науке, и в экономике. Посмотрите, что произошло в арабском мире. И сюда это прийдет, если ничего не изменится. Нас ждет внезапный обвал всей системы. Я вижу тенденцию, мы галопом мчимся навстречу катастрофе."

Профессор Шехтман, всемирно известный действующий ученый, готов был взвалить на себя главную проблему Государства и в составе группы других ученных уже начал ее решать - обучать химии детей переферии юга. Он выставил свою кандидатуру на пост президента и на выборах получил ...1 голос.

Представители народа не поняли, о чем профессор Шехтман говорит. И это в государстве, первым президентом которого был ученый-химик, а пост второго президента был предложен Альберту Эйнштейну.

Деградация, о которой говорил профессор Дан Шехтман, была предопределена, когда мнение Хаима Вейцмана восторжествовало над мнением Зеэва Жаботинского в споре о будущем Еврейском университете в Иерусалиме. Вот рассказ Жаботинского.

"На Венском конгрессе было принято предложение Вейцмана об основании Еврейского университета в Иерусалиме, и я согласился войти в комитет, созданный для этой цели. Но вскоре выяснилось, что "университет" - это предлог, ибо доктор Вейцман хотел создать только "исследовательский институт", в котором работали бы ученые и стремились бы получить Нобелевскую премию, а не школу, в которой обучали бы студентов. Я направил протест в центр сионистской организации в Берлине, и я все еще помню один абзац из него: "Мне также ясно, что еще не в наших силах создать хороший университет; неважно, начнем с плохого университета - увидите, он будет иметь национальное и просветительное значение, равное дюжине хваленых исследовательских институтов".

Жаботинский понимал, что уровень Государства определяется уровнем народа, а не уровнем отдельных ученых и исследовательских центров. И вот результат победы Хаима Вейцмана: есть ученые, есть исследователькие центры, есть Нобелевские лауреаты. Нет образованного народа, потому что у народа нет собственной образовательной традиции. Все привезено в готовом виде из Европы. И ни один министр Просвещения этого не в состоянии понять. Каждый из них уверен, что все решают деньги.

А ведь традицию ни за какие деньги купить нельзя. Ее нужно создавать.

Так неужели же естественные науки чужды нашему народу, если целые образовательные системы отказываются их признавать "еврейскими", но требуют у Государства решения своих проблем?

Как раз наоборот. Вот мнение РАМБАМа.

"Б-г (да превознесется Имя Его) пожелал привести нас к совершенству и улучшить состояние наших сообществ посредством законов, относящихся к действию... Но эта Б-жественная наука может быть усвоена только после науки о природе, поскольку наука о природе граничит с наукой о Б-жестве и предшествует ей по времени обучения."

Сказано яснее ясного: "наука о природе граничит с наукой о Б-жестве и предшествует ей по времени обучения ".

Значит, строить школы? Но опыт, в том числе советский, показывает: школа проблемы не решает. В Европе выходцев с Востока обучили в европейских школах, а они ушли в джихад.

Зеэв Жаботинский понял и эту проблему.

"Школа - это еще не все воспитание, а только один из его факторов... Власть окружающей среды постоянна и и продолжительна и она способна разрушить возведенное и искоренить насажденное школой."

Наша же ситуация осложняется и тем, что на протяжении веков мы, евреи, жили в разных странах. Жаботинский понял, насколько опасно игнорирование этого факта и упование на систему образования.

"На этом фундаменте не построить здоровых взаимоотношений. Ни одна община, ни одна группа не смирится с мировоззрением, заключенным в словах: "Вы (выходцы с Востока) еще недостойны социального равноправия с нами, но вот ваши дети, следующее поколение - может быть". Останется подавленное раздражение, зерна ненависти и обиды, трещина, которая однажды, в час испытаний, может расшириться и образовать брешь в крепостной стене."

Это сегодня и произошло. Целая партия ШАС выросла из зерен этой ненависти и обиды. Биньямин Нетаниягу в этом виноват или все общество запуталось в собственных проблемах?

Но то, что мы до сих пор не поняли, понял Жаботинский: нужно использовать наши различия для создания собственной традиции.

"Те, кто знают, что я требовал взаимного сближения между сефардами и ашкеназами, возможно, будут удивлены, когда я скажу им, что я не стремлюсь ─ разве только в самом отдаленном будущем ─ к созданию некоего обобщенного типа. Может быть, между нами существует небольшое расовое различие, или это только следствие того, что множество поколений жили в разном историческом окружении, и кровь здесь ни при чем ─ но ашкеназ вышел из северного гетто вооруженный большей энергией, остротой и настойчивостью, чем его братья из других общин, в то время как сефарду из Салоник присущи физическое здоровье, спокойствие, внутреняя уверенность, взгляд, способный отчетливо различать цель, ─ все, чего так не хватает выходцам из России и Галиции, торопливым, раздражительным, без конца разбрасывающимся...

Мне кажется, что эти типы не надо смешивать. Напротив, мы только выиграем, если будем дополнять друг друга."

Нам нужны родительские центры.

Каждому городу - объединение наших ученых с родителями, чтобы на вопрос ребенка "Почему листок зеленый?" каждая мать и каждый отец знали ответ. Нужно, чтобы люди наши росли грамотными и независимыми. А это требует огромной методической работы и готовности народа нарабатывать опыт. У нашего народа эта готовность есть. Именно потому, что мы разные, мы сможем создать собственную традицию семейного образования.

Так и только так мы решим проблему бедности, массовой неграмотности, развала общества, медленного умирания "городов развития", которые никогда не разовьются. Мы оставим у нас наших ученых, которые уезжают отсюда в другие страны, и не позволим политическим спекулянтам создавать проблемы, чтобы на них паразитировать.

Традиция семейного образования - это, что сегодня нужно всему миру, то, ради чего мы, евреи, возможно, и возвращаемся на нашу Землю Обетованную. И разве не об этом говорил пророк Исайя?

"И пойдут многие народы и скажут: придите, и взойдем на гору Господню, в дом Бога Иаковлева, и научит Он нас Своим путям и будем ходить по стезям Его."

Сейчас, когда все религии, включая нашу, переживают мощнейший кризис, не мы ли должны найти выход из него?

"Палестинский вопрос?" Нет такого вопроса.

А как же "мирный процесс"? Как же "Палестинское Государство"?

Но перед арабами стоит совершенно другая проблема - цивилизационное отставание. Семейное воспитание - это как раз то, то нужно им. Если мы объединимся с арабами, арабы смогут принести ее решение к мусульманский мир.

А что теперь происходит?

Арабский мир в хаосе. Рушатся уже устроенные арабские государства. Так неужели может состояться Государство под руководством ФАТХа и ХАМАСа?

Нужно понять самое главное: "Палестина" выдумана европейцами, которых не волнуют сотни тысяч убитых арабов в Сирии и Ираке. Равнодушно взирает Европа на гибель христиан на всем Ближнем Востоке. Европа ненавидит Б-га Авраама и хочет лишь одного: руками арабов уничтожить евреев. Вот и весь секрет.

А что дала "Палестина" арабам?

"Палестина" разрушила Ливан, нанесла ущерб Иордании, против "Палестины" теперь воюют Египет. "Палестину" используют Турция, Иран для обретения власти над исламским миром за счет арабов. "Палестина" превратила арабов в символ мусульманского террора, который начал возбуждать сопротивление, способное обернуться для арабов собственным Холокостом.

Как должен решаться "палестинский вопрос" объяснил Зеэв Жаботинский.

"Это не вопрос отношений еврейского народа с арабами - жителями Эрец Исраэль. Вопрос должен быть поставлен иначе: отношения еврейского народа и арабского народа."

Мы с арабами как потомки Авраама должны объединиться для решения семейного конфликта и избавить мир от кровавой "Палестины".

Пророк Исайя сказал: "Из Сиона пойдет Учение и Слово ТВОРЦА из Иерусалима". Из-за "Палестины" на мир изливается Учение Смерти.

Что делать?

Прежде всего дать определение "палестинцам". "Палестинцы" - те, кто проповедуют Смерть и учат этому своих детей.

Нужно разделить между арабами и "палестинцами". С арабами объединиться для выработки методики семейного воспитания и обмена опытом. Превратить Газу в Новую Андалузию, где когда-то процветала ученость. Ближайший наш сотрудник - Египет ас-Сиси, который не продержится, если не принести новые идеи. Президент Египта это понимает. Дело за нами, евреями.

В каждую "палестинскую" семью вложить средства, которые теперь вкладываются в рытье туннелей и новую войну, и перевести людей в разные арабские страны, чтобы там их вернули в семью Авраама, из которой они себя вывели проповедью Смерти.

Мир успокоится, а заодно и наши политики, выдумавшие кровавый "мирный процесс".

Турция и Иран смогут сосредоточиться на своих национальных проблемах и унять свои имперские амбиции. Вот это как раз и нужно арабам. И не только им.

Есть такая партия!

Такую масштабную политическую программу может осуществить только общенациональная партия. Вот такая нам и нужна, партия, способная объединить наше общество, проводить политику на уровне всего Государства.

Мелкие партии, способные лишь на сговоры и коалиции, такой задачи даже не поставят, потому что ее решение лишает их возможности паразитировать на наших проблемах.

Есть ли у нас такая партия? Сегодня у нас есть одна-единственная, способная ею стать: партия, основанная Зеэвом Жаботинским, во главе которой стоит Биньямин Нетаниягу. Дело за малым: вернуться к учению Жаботинского.