Palestine? The Llinguistic origin of "Filastin" in Arabic

So "Who choose the "Term Palestine" for the area assigned Great Britain by the League of Nations as a Mandate? 

There are many historians who have stated that it was Sir Mark Sykes, who was an expert on the Middle East and familiar with its traditional nomenclature, that had played a highly significant role in the initial planning for the post-Ottoman Middle East and was an expert on the Middle East and familiar with its traditional nomenclature. 

Many historians have stated that Sykes was instrumental in the choosing of the term "Palestine" for the area assigned Great Britain by the League of Nations as a Mandate. But he wasn't solely responsible for  naming it "Palestine" in the context of the Mandate. 

Sykes certainly would have used the term "Palestine" informally, as it was the common geographical name in Western diplomatic and historical circles. 

Additionally, while the Balfour Declaration (1917) promised British support for a "national home for the Jewish people in Palestine," and Zionist organizations strongly advocated for "Eretz Yisrael" (Land of Israel), the British opted for "Palestine" as the official name of the Mandate. This was likely an attempt, at least on the surface, to maintain a degree of neutrality and not immediately endorse one group's national claim over another in the official designation of the administrative entity.

 However, the British did acknowledge Jewish wishes by agreeing that in Hebrew official documents, the word "Palestine" (פָּלֶשְׂטִינָה) would be followed by the initials Aleph-Yod (א״י), standing for "Eretz Yisrael" (ארץ ישראל).

In essence, the choice of "Palestine" was a blend of historical convention, practical administrative considerations, and an attempt to navigate the complex and conflicting promises made to both Arab and Jewish communities regarding the future of the land.

Regarding the status of the former Ottoman Turkish area of the Holyland called by cartographers as "Palestine" under Ottoman rule, one must emphasize its fragmented nature rather than a unified "Palestine" province. This point is indeed crucial for understanding the historical context leading up to the British Mandate.

First: The name the "Holyland", was the biblical name taken from the Hebrew term "Eretz HaKodesh" (Land of the Holy) and "indigeneity of the Jews":

"Eretz HaKodesh" (and also "Eretz Yisrael," Land of Israel) represents the geographical area correctly linked to the Jewish People Its deep significance as well as its historical and religious connection to the land, is fundamental to the  concept of Jewish indigeneity.

"The Land of Zion" is not just a geographical location but a powerful symbol that embodies the historical, religious, national, and eschatological aspirations tied to Jerusalem and the entire Land of Israel, particularly for the Jewish people. to the land of Zion. It is the very basis of "Zionism".

For generations for Jews in diaspora throughout history, "Zion" has been the ultimate symbol of their lost homeland and the hope for return. This deep historical and spiritual connection is central to understanding the Jewish people's relationship with the land.

This contrasts with the later, externally applied name "Palestine" used by Christian Cartographers where it became a common designation in Western (including Christian) cartography and discourse, solidifying its use in Europe over centuries. This was often divorced from the specific administrative realities on the ground under Ottoman rule.

Throughout the FOUR hundred year history of the Ottoman Empire (1516-1917), there NEVER WAS a single, unified Ottoman province named "Palestine".

While "Filastin" is the Arabic word for "Palestine," it is undeniable that the term "Palestine" (Palaestina) was famously applied to the province of Judea by the Roman Emperor Hadrian in the 2nd century CE, likely as a punitive measure after the defeat of the expulsion and enslavement of the Jews in the Bar Kochba revolt in 135CE as a means to sever the Jewish connection to the land.

Its journey into Arabic is not directly from the Latin New Testament:

• Ancient Roots: The name's roots are much older than the Latin New Testament.
• It traces back to ancient Egyptian records ("Peleset") and Hebrew ("Plishtim"), referring to the Philistines, a "Sea People" who settled the coastal region.
• The Ancient Greeks were the ones who truly popularized "Palaistínē" (Παλαιστίνη) in their writings (e.g., Herodotus in the 5th century BCE) to refer to the broader coastal land.
• Roman Solidification: The Romans solidified "Syria Palaestina" as an administrative name in the 2nd century CE. This Latin form is where the modern English "Palestine" directly comes from.

Arabic Adoption ("Filastin"): When Muslim armies conquered the region in the 7th century CE, they encountered a region already known by its Greek/Roman designation, "Palaestina." The Arabic word "Filastin" (فلسطين) is an Arabized form of the Greek/Roman "Palaestina." Arabic, like many Semitic languages, doesn't have the "P" sound, so it's typically rendered with an "F" sound (ف).

Early medieval Arab geographers and historians commonly used "Filastin" to refer to one of the districts (jund) of Bilad al-Sham (Greater Syria) during the Umayyad and Abbasid caliphates. Its usage was largely administrative and geographical.

The name "Palestine" referred to the geographical area name used by locals and outsiders. 

So why is the term "Palestine" not taken from Latin New Testament"?

Well mainly because the New Testament itself (originally written in Greek, later translated into Latin) does not use "Palestine" to refer to the entire region in the same administrative or geographical sense that the Romans later imposed. It uses terms like Judea, Galilee, Samaria, etc.

The term "Palaestina" was a post Bar Kochba revolt Roman administrative designation, which was then inherited and transliterated into Arabic. It wasn't specifically a term from the Latin New Testament.

There NEVER was a pre-existing "Palestinian State", no "state of Palestine" or a single "Palestinian" administrative entity in the modern sense under Ottoman rule. 

The administrative divisions were based on Ottoman imperial logic, not on a pre-existing national identity.

In the aftermath of the "rise of nationalism" a sense of regional identity emerged among the "Western educated"  Arabs the administrative fragmentation meant that a unified "Palestinian" national consciousness, distinct from broader "Southern Syria" or Arab identities, developed more significantly in the late Ottoman period and especially under the British Mandate, in response to Zionist immigration and later, the prospect of an independent Jewish state.

Complex Boundaries: 

When the British Mandate for Palestine was drawn up after WWI, its boundaries encompassed areas that had previously been under different Ottoman administrative units. This was a new political construct, drawing lines that did not perfectly align with pre-existing Ottoman internal divisions.

Mutasarrifate of Jerusalem's Significance: 

The  "Mutasarrifate of Jerusalem" (also known as the Sanjak of Jerusalem or "Kudüs-i Şerif Mutasarrıflığı"): This was a special independent district directly reporting to Constantinople (Istanbul), the Ottoman capital. It covered Jerusalem, Bethlehem, Hebron, Jaffa, and Gaza. Its special status was due to the unique religious importance (to Islam, Christianity, and Judaism) in the Ottoman Empire's eyes, distinguishing it from other areas that fell under broader provincial administrations like Beirut or Damascus.

Another critical aspect of the history of the former Ottoman Turkish area of the "Holyland", is that  the area was  not a single, unified administrative province under the name "Palestine." Instead, it also included the several administrative units:     

• From the "Vilayet of Beirut" (including the Sanjaks of Acre and Nablus). This covered much of the Galilee and the northern West Bank.
• And a smaller part of the "Vilayet of Syria" (Damascus).

While "Palestine" (or "Filastin" in Arabic) was not an official administrative province, it was a widely recognized geographical term in the region, particularly among Arabs and Europeans. 

Cartographers, travelers, and local populations used it to refer to the area roughly encompassing the Holy Land. Ottoman maps themselves sometimes used "Filastin" to label areas, particularly the Mutasarrifate of Jerusalem.

Towards the end of the 19th century, among the educated Arab classes in the Mutasarrifate of Jerusalem, there was a growing sense that "Palestine" or the Mutasarrifate of Jerusalem formed a distinct political entity, contributing to the later development of a Palestinian national identity.

Judeo-Bolshevism

The idea of "Jewish communism" or "Judeo-Bolshevism" is an antisemitic conspiracy theory that distorts this historical reality for nefarious purposes.

Though it is a historical fact that in the late 19th and early 20th centuries a notable number of Jews were involved in communist movements, it's crucial to approach this topic with nuance, avoiding generalizations and recognizing the complexities involved.

So why were there Jews consistently invovled in communism?

It's a historical fact that a notable number of Jewish individuals were involved in communist movements, particularly in the late 19th and early 20th centuries. 

It is also crucial to approach this topic with nuance, by recognizing that many Jews were consistently involved in social and liberal causes which can be attributed to a combination of deeply rooted religious values, historical experiences, and intellectual traditions.

One should also take into consideration the complexities and history of Jewish marginalization and condemnation by Christianity.

The idea of drawing special attention to the Jews by the terms "Jewish communism" or "Judeo-Bolshevism" is a vile antisemitic conspiracy theory that distorts historical reality for nefarious purposes.

Here are some of the key reasons and factors that contributed to Jewish involvement in communism:

1. The Historical Context of Oppression and Marginalization: 

In Eastern Europe, particularly the Russian Empire, Jews faced severe state-sponsored persecution, including violent pogroms, legal discrimination, forced settlement in "the Pale of Settlement" and by economic hardship. Communism, with its promise of a classless society free from oppression, appealed to many who saw it as a path to liberation from this systemic antisemitism.

Jews were often excluded from traditional mainstream society, professions, and land ownership. This pushed many into intellectual pursuits or urban trades, where radical ideas found fertile ground.

The rapid social and economic changes of the late 19th and early 20th centuries, combined with centuries of marginalization, many who had survived extreme predjudice, pogroms felt dislocated. Many Jews sought a new, universalistic identity that transcended ethnic or religious boundaries and they believed Communism offered such a vision.

2. Appeal of Communism's Ideals:

As Communism preached a powerful message of a vision of a world where all people, regardless of ethnicity, religion, or class, would be equal. As a people that had long suffered discrimination Jews welcomed the message.

Many aspects of communist ideology resonated with the Jewish prophetic tradition of social justice, advocating for the poor less fortunate, the oppressed, and the workers. 

The Tikkun Olam (repair of the world) concept, with its emphasis on creating a more just society, could be interpreted as aligning with revolutionary aims by some.

For many Jews who lived under oppressive tsarist regimes or in societies rife with antisemitism. The revolutionary goals of communism offered hope for dismantling the very structures that persecuted them. The Bolshevik Revolution, in particular, was initially seen by many as ending the official antisemitism of the tsarist era.

3. Involvement in Labor Movements: 

Many Jewish immigrants from Europe to America during the later part of the 19th Century were as all lower classes,  concentrated in industrial centers. These new immigrants of the lower classes worked in difficult conditions in industries, like the garment trades. 

This led to significant to the involvement of Jews in labor unions and socialist movements, which often had communist wings or evolved into communist parties.

For those of the lower classes and immigrants who experienced the harsh realities of the cynical misuse of workers  - firsthand by "industrial capitalism" in the later part of the Industrial Revolution. 

The ideas of socialism and communism offered a radical solution to the economic exploitation and inequality of the "less fortunate".

The involvement of Jews in the Labor movement stemmed from a combination of factors, including their experiences as immigrants facing challenging working conditions and their commitment to social justice and worker rights. 

Some of the prominent figures in the American labor movement,were:

• Samuel Gompers, who was born to Dutch-Jewish parents who became the first president of the American Federation of Labor (AFL). 
• David Dubinsky, who was President of the ILGWU for over three decades, he was a strong advocate for worker rights and social justice. 
• Sidney Hillman who was President of the ACWA, he was also a leader in the JLC and a key figure in the formation of the Congress of Industrial Organizations (CIO). 
• Rose Schneiderman who was a prominent leader in the women's labor movement, she played a key role in advocating for protective labor legislation for women. 

4. Intellectual Traditions: Emphasis on Education and Critical Thought:

Jewish culture has always had a strong tradition of intellectual inquiry and debate. This emphasis on education fostered an environment where complex political theories, including Marxism, could be rigorously discussed and embraced by some.

 Secularization: As some Jews moved away from traditional religious observance, communism offered an alternative secular ideology that provided meaning, community, and a framework for understanding and changing the world.

5. Prominent Figures: 

Though Karl Marx was of he was of Jewish descent, had a complex and at times problematic relationship with his Jewish heritage and he wrote critically about aspects of Judaism. His intellectual legacy formed the basis of communism.

Leon Trotsky, Grigory Zinoviev, Lev Kamenev, all of Jewish origin, were prominent figures in the early Bolshevik leadership. Their high-profile roles, though not representative of all Jews, contributed to the perception (and the antisemitic myth) of disproportionate Jewish influence.

It is highly important to note and crucial to remember, that even at the peak of Jewish involvement, the vast majority of Jews were NOT communists! 

Those Jews, who joined communist parties, represented a minority from within the Jewish population and an even smaller minority within the broader population.

Despite some initial promises, communist regimes, especially under Stalin, became deeply antisemitic. 

Jewish cultural and religious institutions were suppressed, and many Jewish communists themselves became victims of purges (e.g., the Doctors' Plot). This later led to widespread disillusionment among many Jewish communists and former sympathizers.

Many Jewish individuals had joined communist movements for a wide range of reasons, from genuine ideological conviction and a desire for social justice to personal ambition or a belief that it offered the best hope for Jewish survival.

Nazism -antiSemitism and the slander of "Judeo-Bolshevism"

As Germany faced defeat in WWI, widespread unrest and revolutionary fervor led to the abdication of Kaiser Wilhelm II in November 1918. A new democratic government the Weimar Republic was established and its constitution was drafted in the city of Weimar (hence the name). This marked Germany's first attempt at a constitutional republic.

In post World War I Germany, the economy of Germany collapsed there were several prominent Jewish individuals who played key roles in the German communist movement.  

Kurt Eisner was a Jewish socialist who led the Independent Socialist Party (USPD) and the initial revolutionary government in Bavaria, became Minister-President of the newly proclaimed People's State of Bavaria after the German monarchy's collapse. He was assassinated in February 1919.

Rosa Luxemburg was a Marxist theorist and revolutionary. Luxemburg co-founded the Spartacus League, which later became the Communist Party of Germany (KPD). She was a vocal critic of the war and advocated for socialist revolution. She was murdered in January 1919 during the suppression of the Spartacist uprising. 

Eugen Leviné was a communist leader that played a prominent role in the Bavarian Soviet Republic, serving on its central council. He was executed after the republic's suppression. 

Ernst Thälmann rose to become a leading figure in the Communist Party of Germany (KPD), eventually serving as its chairman. He was allied with the party's left wing and became a member of the politburo in 1924. 

These individuals, among others, contributed to the complex political landscape of post-World War I Germany, where the rise of communism and the legacy of the war fueled intense social and political upheaval.

In conclusion, 

Jewish involvement in communism was a complex historical phenomenon driven by a confluence of socio-economic conditions, the appeal of communist ideals for an oppressed minority, and a shared intellectual and cultural heritage that often valued social justice and radical thought. However, it's vital to distinguish this historical reality from the antisemitic canard of "Jewish communism," which falsely blames Jews for the evils of communist regimes and seeks to perpetuate stereotypes.

Post-World War I Germany

Post-World War I Germany, from 1918 to 1933, was known as the Weimar Republic. This period was a tumultuous and complex time, characterized by a fragile democracy, economic hardship, political extremism, and a vibrant cultural scene.

The key aspects of the period were:

• The Birth of the Republic: Abdication of Kaiser Wilhelm II: As Germany faced defeat in WWI, widespread unrest and revolutionary fervor led to the abdication of Kaiser Wilhelm II in November 1918.
• Establishment of the Weimar Republic: A new democratic government was proclaimed, and its constitution was drafted in the city of Weimar (hence the name). This marked Germany's first attempt at a constitutional republic.

The Treaty of Versailles (1919):

This peace treaty, signed by the new German government, was deeply resented by many Germans and profoundly shaped the post-war period. Its key provisions included:

• Germany lost significant territory in Europe (e.g., Alsace-Lorraine to France, parts of Prussia to a newly reconstituted Poland) and all of its overseas colonies.
• The German military was severely limited in size (100,000 men), conscription was forbidden, and the production of certain weapons was banned.
• War Guilt Clause (Article 231) was a highly controversial clause forced Germany to accept sole responsibility for starting WWI, leading to widespread humiliation and anger.
• Germany was required to pay enormous war reparations to the Allied countries, a burden that severly crippled its economy and caused irrepetible economic hardship on the German people. 

The most devastating effect caused by the "Reparation Payments" the was the hyperinflation (1921-1923) economic crisis caused by the Weimar Republic government's decision to print more money to pay for war debts and to support striking workers in the Ruhr, which was occupied by France and Belgium due to unpaid reparations). 

This period of uncontrolled printing of worthless currency led to an astronomical devaluation of the German mark. Prices skyrocketed, savings were wiped out, and the middle class was particularly devastated. At its peak in November 1923, one US dollar was worth over 4 trillion German marks! 

Two international agreements; The Dawes Plan (1924) and Young Plan (1929), helped to stabilize the German economy by rescheduling reparations payments and providing loans. This led to a period of relative economic stability and prosperity known as the "Golden Twenties."

The infamous "Crash" of the Ameican Stock Exchange on Wall Street, is often remembered as "Black Tuesday". This event, occurred in October 1929 and it led to "The Great Depression". The effects of the collapse of Wall Street and the US Economy spread around the globe. This diasterous collapse and subsequent global economic downturn hit Germany particularly hard, as it relied heavily on American loans. Unemployment soared, and the fragile economic recovery collapsed, creating fertile ground for political extremism.

The Weimar Republic was plagued by political instability from its inception, facing threats from both the extreme left and right:

Left-wing Uprisings:

• Spartacist Uprising (1919): A communist revolt in Berlin, brutally suppressed by the Freikorps (paramilitary groups of ex-soldiers).
• Other communist uprisings in Bavaria and the Ruhr.

Right-wing Threats:

• "Stab-in-the-Back" Myth (Dolchstosslegende): The pervasive belief that Germany had not lost the war militarily but had been betrayed by socialists, Jews, and liberals on the home front, particularly those who signed the Treaty of Versailles ("November Criminals"). This myth was heavily propagated by right-wing groups.
• Freikorps: Nationalist paramilitary groups, often anti-democratic, who were instrumental in suppressing left-wing uprisings but also posed a threat to the Republic.
• Kapp Putsch (1920): An attempted right-wing coup led by Wolfgang Kapp, which failed due to a general strike.
• Beer Hall Putsch (1923): Adolf Hitler's failed attempt to seize power in Munich, leading to his imprisonment.
• Political Assassinations: Numerous prominent politicians were assassinated by right-wing extremists.

Besides all these there was also the weaknesses in the German Constitution:

• While the Weimar Constition was democratic and allowed for proportional representation, this led to a multitude of small parties, making it difficult to form stable coalition governments and leading to frequent changes in chancellor.
• Under the emergency clause "Article 48" which allowed the president to rule by decree in times of crisis; bypassing the Reichstag. Its increased use eventually undermined the democratic principles and allowed for a ruthless leader to concentrate power.

As previously mentioned that even with the political and economic turmoil, the mid-1920s saw a remarkable cultural blossoming in Germany, particularly in Berlin referred to as "The "Golden Twenties". This was an era characterized by:

• Innovation in Arts: Expressive art movements (e.g., Expressionism, Bauhaus), experimental theater, and groundbreaking cinema.
• Social Liberalism: Greater social freedoms, particularly for women, and a thriving nightlife.
• Scientific Advancements: Germany remained a leader in scientific research and development.

The cumulative impact of the Treaty of Versailles' harshness, the trauma of hyperinflation, the political instability, and most critically, the economic devastation of the Great Depression, created an environment where extremist ideologies found fertile ground. 

Adolf Hitler and the Nazi Party, capitalized on public discontent, fear, and nationalist resentment, antisemitism and "Judeo-Bolshevism". Hitler and the Nazi Party gained increasing support in this post WWI period vrom 1929- 1933. Hitler and the Nazi Party promises to restore Germany's honor, rearm the military, and provide economic stability resonated with a population weary of crisis.

The Weimar Republic ultimately succumbed to these pressures, with Hitler's appointment as Chancellor in January 1933 thereby marking the end of Germany's first democratic experiment and the beginning of the Nazi dictatorship. 

The American Nazi Bund and the communist Jews of post WWI Germany

The American Nazi Bund, more accurately known as the German American Bund (Amerikadeutscher Volksbund AV), emerged from an earlier organization called the "Friends of the New Germany"(FONG, FDND in German), was a pro-Nazi organization active in the United States from 1936 to 1941.  

The German American Bund aimed to promote German culture and Nazi ideology among German Americans. 

They held rallies, often adorned with Nazi symbols (like swastikas) and American flags, and featured Nazi salutes alongside the U.S. flag salute.

They vigorously promoted antisemitism, claiming Jews were enemies of both the U.S. and Germany, and spread conspiracy theories like "Judeo-Bolshevism." Additionally, the Jews were blamed for the defeat of Germany in the "Stab in the back" accusation and for the spread of communism.

They promoted false ideas and spreading the lie that Jews controlled politics, the economies, the media and other areas of society. 

• The Bund published its own newspaper, the "Deutscher Weckruf und Beobachter" (German Call and Observer), and circulated other propaganda materials.
• They established recreational camps across the U.S. (including in New York, New Jersey, Wisconsin, and California) and created an American version of the Hitler Youth to indoctrinate children in German language, history, and Nazi philosophy.
• The organization had a uniformed, paramilitary wing called the Ordnungsdienst (OD), modeled after the Nazi Party's SA, which provided security at their events.

The Bund sought to create a community that embraced Nazi principles and to influence American public opinion in support of Nazi Germany.

They insisted they were a patriotic American organization, claiming there was no contradiction between American patriotism and support for Nazism. Their vision for the U.S. included establishing white Christian supremacy, expelling Jews from labor and government, and isolating the U.S. from international conflicts.

While their leader Fritz Julius Kuhn, a naturalized American citizen born in Germany, claimed over 20,000 members. Historically documented evidence revealed that their actual membership peaked at around 6,000 to 10,000.

Despite its public presence and alarming activities, the Bund ultimately had a negligible impact within the broader German-American community, with the vast majority not supporting it. Even the German government disavowed the organization and restricted its activities in 1938 due to its ineffectiveness.

In the end the Bund faced increasing scrutiny from the U.S. government, including investigations by the FBI and the House Committee on Un-American Activities (Dies Committee).

Additionally, their leader Fritz Kuhn was jailed in 1939 for embezzling Bund funds, which significantly weakened the organization.

After the disasterous attack by the Japanese on Pearl Harbor, Hawaii on December 7th 1941, and the declaration of war by Japan's Axis Ally Nazi Germany. The Bund rapidly declined and was officially banned. Many of its leaders were subsequently tried for sedition.

Honest Reporting

As I have frequently stated I so dislike those po-Israel people who in their rush to write they do not do "Due Diligence" and verify the truth of what they say or PUBLISH! 

There are many of those whom I have chastised for their mistakes. who think of me as an cantankerous old coot.

As a truthful historian one must relay the documented truth! 

As a JOURNALIST, one must maintain journalist integrity-by doing "Due Diligence", which regretfully we see now is a thing of the past.

By relaying incorrect or false information it merely plays into the arsenal of mendacious lies of the backers of the "Landless refugee decendants of the eunuchs of the Great Nachba".

In an article ,that I read recently the writer relayed the nefarious claim that President Richard M. Nixon helped Israel in 1973 because of: "A Promise To His Mother".

This statement is incorrect.

It is an undocumented assertion that President Nixon aided Israel in 1973 primarily because of a promise he had made to his mother. This statement is not supported by any historical evidence. (Bovine Excrement)

Richard Nixon's personal sentiments and background are often discussed in relation to his presidency but here is ABSOLUTELY NO historical evidence to support this statement!

Historians and analyses of the Yom Kippur War and of Nixon's foreign policy point out that there were several key geopolitical and strategic motivations for the massive U.S. airlift of military supplies- (known as Operation Nickel Grass) to Israel.

• The most significant factor was the Cold War conflict with the Soviet Union, who was heavily arming and supporting Egypt and Syria. 
• A decisive Arab victory, especially with Soviet backing, would have greatly enhanced Soviet influence in the Middle East and been a major strategic blow to the U.S. and its position against communism. 
• US President Nixon and his then Secretary of State Henry Kissinger saw the Arab-Israeli conflict as a proxy war between the superpowers.
• Preventing Israel's Defeat (and Potential Nuclear Escalation) was a major consideration. 

In the Yom Kippur War of 1973 Israel suffered significant initial losses. There were credible fears that if the tide of the war didn't turn, Israel might face a catastrophic defeat, potentially even leading to a desperate use of its undeclared nuclear capabilities. US President Nixon was determined to prevent Israel's collapse.

Nixon and his Secretary of State Henry Kissinger believed that an Israeli victory, or at least a strong negotiating position, would be necessary to bring about meaningful peace talks between Israel and the Arab states. They aimed to establish a new diplomatic order in the Middle East that would be favorable to U.S. interests.

 As an ally, the U.S. had a vested interest in demonstrating its commitment to Israel thereby maintaining U.S. Credibility.  By abandoning Israel in its hour of need would have severely damaged U.S. credibility with allies worldwide.

The Nixon administration was still heavily dealing with the utter fiasco from the aftermath of the US actions in Viet Nam and the US Administrion strove to avoid yet another geopolitical disaster.  

US President Nixon and his then Secretary of State Henry Kissinger were in their commitment to avoid another prolonged and costly military quagmire, as well as to prevent a situation that could escalate directly into a U.S.-Soviet confrontation.

Here is an exerpt from a book published by the Insight Team of the London Sunday Times, page 376-Regarding Nickel Grass:

"In this struggle, the U.S. resupply effort was now crucial, as the Egyptians realized. "We could see the effects of American aid after October 16," Egypt's deputy premier, Mohammed Abdel Hatem, said afterward. "From October 6-16, there was a marked decline in the effectiveness of the Israeli Air Force. They began with 3,000 sorties a day and declined to about 1,500 on October 16 [the day Sharon crossed]. But after October 16, the number of daily sorties increased sharply once more."

New tanks were arriving as well. At first, the giant U.S. C-5A Galaxy transports landed only at Lod Airport; but as the airlift got under way through the week of October 14-20, some Galaxies carrying M-48 and M-60 tanks landed in Sinai itself, at the airstrip at El Arish. This got the tanks to the front a few hours."

While Nixon's personal views on Jews and Israel were complex and at times contradictory (with some evidence of anti-Semitic remarks in private). 

His decision-making during the Yom Kippur War was overwhelmingly driven by strategic national interests within the context of the Cold War.

There is no widely accepted historical account that attributes his decision to a promise made to his mother. FACT!!

In his article the author also stated that; "Prime Minister Golda Meir was in a state of shock." 

Golda was NOT in anyway in "Shock". I know because when I had made aliyah in 1974 I was fortunate to meet and speak with Golda. She relayed to me how her "top" advisers -she OVER relied on Moshe Dayan- counseled her not to worry, saying they would have adequate notice before any war broke out. 

Shock? No! If anything she was deeply and emotionally sorrowful over the terrible price in lives we have paid for our homeland 

What angered her the most was the betrayal of "Court Jew" Henry Kissenger.

As Golda was a politician and party member and had never served in the military. She "over relied" on those "Generals" who were subservient to her.

and as I once contributed to Wikkipedia I wrote:

"In the days leading up to the Yom Kippur War, Israeli intelligence could not conclusively determine that an attack was imminent. 

However, on 5 October 1973, Meir received information that Syrian forces were massing on the Golan Heights. Golda was alarmed by the reports, and believed that the situation was similar to what preceded the Six-Day War. 

The advice of the "Generals" made sense at the time; after the Six Day War, since most of those in the Israeli intelligence community considered the Arabs unprepared to launch another attack.

Consequently, although the Knesset passed a resolution granting her power to demand a full-scale call-up of the military (instead of the typical cabinet decision), Meir did not mobilize Israel's forces early. 

Soon, though, the threat of war became very clear. Six hours before the outbreak of hostilities, Meir met with Minister of Defense Moshe Dayan and General David Elazar. Dayan continued to argue that war was unlikely and favored calling up the air force and only two divisions. Army Chief of Staff Elazar advocated a full-scale army mobilization and the launch of a full-scale preemptive strike on Syrian forces."

On October 6, Meir approved full-scale mobilizing but rejected a preemptive strike, citing concerns that Israel might be perceived as initiating hostilities. 

Take special note of this:

"She had made it a priority to inform Washington of her decision. U.S. Secretary of State Henry Kissinger later confirmed Meir's assessment by stating that if Israel had launched a preemptive strike, Israel would not have received the backing of the United States." 

Golda was distraught after her telephone conversation with US Secretary of State Henry Kissenger. She realised that an Israel pre-emptive strike may save many Israeli lives but she also knew that Israel would be dependent on access to crucial foreign aid and military support, in particular from the United States, in the resulting conflict. 

In the continuation of the article that I mentioned the writer blithely stated: 

"Israel, with less than 200 tanks facing an enemy with 1400 tanks was totally ill-equipped to counter an onslaught of this magnitude."

As a historian and IDF veteran I wish to correct the article with the true facts!!!

In October 1973, at the outbreak of the Yom Kippur War, the Israel Defense Forces (IDF) had a diverse tank inventory of some 1200, primarily consisting of modernized Western-made tanks.

The main types of tanks in the IDF's possession were:

Centurion tanks (Sho't): 

These British-made main battle tanks were heavily modified by Israel, receiving a new powerpack (Continental AVDS-1790-2A diesel engine and Allison CD850-6 transmission) and a 105mm L7 gun. 

These upgraded versions were known as "Sho't Kal" (Alef, Bet, Gimel, Dalet sub-variants). The Sho't Meteor, an earlier upgrade with the original Rolls-Royce Meteor engine but also armed with the 105mm gun, also saw some combat. By the start of the war, 293 Centurion tanks were operational.

M48 Patton (Magach-3): 

These American-made tanks were upgraded by Israel, primarily by replacing their original 90mm gun with the 105mm L7 gun and receiving other improvements such as new engines and transmissions. These were known as "Magach-3."

M60/M60A1 Patton (Magach-6): 

Newer American-made tanks that were also in Israeli service, sometimes referred to as "Magach-6."

In terms of numbers, documented sources indicate that Israel had approximately 540 of the modified M48A3 (Magach-3) and M60A1 (Magach-6) tanks as well as Centurions, 293 were operational at the beginning of the war. 

While older Sherman variants (M-50 and M-51, sometimes referred to as "Super Shermans") had largely been replaced in regular units, they were still used by reserve units on both the Sinai and Golan Heights fronts during the Yom Kippur War. 

TRUE DOCUMENTED FACTS!

The Patriotism of the American Jew

Why knowledge, education and historical fact are desperatedly needed today.

"My sympathies are with this brilliant race.Centuries ago its nationality was destroyed in Palestine. It was dispersed over the face of the globe. The laws of almost all nations have discrimminated against it; and yet it has shown such marvelous vitality that it has made for itself a proud place."

Samuel W McCall, House of Representatives on the abrogation of the Russian Treaty, December,1911 

Some 70 years ago my grandmother Jesse Abromson, wife of my maternal grandfather Ben Levy passed away. 

My mother Beverly Roseman Levy -their only child-went to clear out their home as my grandfather moved to live in our home. 

Among my grandmothers belongings was a book presented to, her father, my great grandfather Hyman Abromson in 1929, by the then standing Member of the House of Representatives George Huddleston, entitled: "The Patriotism of the American Jew"  by Samuel W McCall.

Samuel Walker McCall served twenty years (1893–1913) as a member of the United States House of Representatives, and he was elected to be the 47th Governor of Massachusetts, serving three one-year terms (1916–1919). 

Later in life he authored the book "The Patriotism of the American Jew" which was published in 1924.  This book explored the historical and ongoing contributions of Jews to American society and our Jewish strong sense of patriotism. 

The book, revolutionary for its time during the post WWI  "Isolationism Period", marked by a desire to avoid entanglement in European conflicts and a focus on domestic affairs, a national desire that significantly shaped American foreign policy throughout the 1920s and 1930s.

During this period of American history was an Anti-immigrant sentiment, partly fueled by post-WWI anti-European feelings and concerns about economic competition. This period gave rebirth to the largest and most widespread iteration of the Klu Klux Klan. Its revival was significantly influenced by D.W. Griffith's 1915 film "Birth of a Nation," which glorified the original Klan. 

This "second Klan" expanded beyond the South and gained millions of members nationwide, particularly in the Midwest. It broadened its targets to include not only African Americans but also Catholics, Jews, immigrants, and others perceived as threats to "100% Americanism." 

This version of the hate filled Klan wielded significant political power in some areas. Its influence "only" waned by the end of the 1920s due to internal strife, public exposure of its violence, and changing societal attitudes.

American isolationism in the post-WWI era also had a profound and often devastating impact on Jewish communities, particularly in the context of the rise of fascisim and rising antisemitism in Europe. 

This period was characterized by restrictive immigration policies, public xenophobia, and a reluctance to intervene in international affairs, all of which limited the ability of the United States to offer refuge and aid to Jews facing persecution.

In light of the "Wave of Isolationism", Samuel W. McCall argued in his book "The Patriotism of the American Jew" published in 1924. That Jewish Americans have consistently demonstrated their loyalty and commitment to the United States while also maintaining connections to their cultural and religious heritage, particularly their relationship with Israel. 

McCall writes of  the historical and ongoing contributions of Jewish individuals to American society and how Jews have consistently demonstrated their loyalty and commitment to the United States while also maintaining connections to their cultural and religious heritage, particularly their relationship with Israel. 

The book highlighted how Jews have been involved in American history since its founding, participating in the Revolutionary War and how Jewish Americans have actively participated in civic life, military service, and various social movements, contributing to the nation's progress and development. 

The book addresses the common misconception of dual loyalty, arguing that Jewish Americans' connection to Israel does not diminish their patriotism towards the United States. 

The book emphasized that the Jewish connection to Israel is rooted in cultural, historical, and religious ties, which are natural expressions of identity and heritage, not a conflict of loyalty. 

"The Patriotism of the American Jew" serves as a testament to the rich history of Jewish contributions to American society and challenges any notions of conflicting loyalties. 

Furthermore, It underscored the idea that one can be both a proud American while being deeply connected to our Jewish heritage and Israel.

William Shakespeare and Shylock

As a retired English teacher who once, some 50 odd years ago, wrote a dissertation regarding the antisemitism found in Shakespeares portrayal of Shylock in the Merchant of Venice. I wanted to clarify for those who skipped English Literature lessons.

I wish to re emphasize the effect of the reformation and the Catholic versus Protestant conflict of the era and how there were NO schools for the middle and lower classes so theatrical plays were just not plays at this period in History but were written to teach virtue and morality.

William Shakespeare was born in Stratford-upon-Avon in the year 1564, the exact date of his birth is unknown.

Shakespeare is often referred to as England's national poet and the "Bard of Avon" (referring to his birthplace on the River Avon) as the greatest writer in the English language and the world's pre-eminent dramatist
His father, John Shakespeare, was a successful glove-maker and alderman.
He married Anne Hathaway in 1582, and they had three children: Susanna, and twins Hamnet and Judith.

Shakespeare began his career in London as an actor and playwright, rising to prominence in the late 16th and early 17th centuries. He was a founding member and shareholder of the Lord Chamberlain's Men (later renamed The King's Men under King James I), one of the most successful theatre companies of its time.

Shakespeare wrote approximately 38 plays, including comedies, tragedies, and histories.

Some of his most famous plays include:

• Tragedies: Hamlet, Macbeth, Othello, King Lear, Romeo and Juliet, Julius Caesar
• Comedies: A Midsummer Night's Dream, Much Ado About Nothing, Twelfth Night, The Merchant of Venice, As You Like It
• Histories: Richard III, Henry IV (Parts 1 & 2), Henry V

He also wrote numerous sonnets and narrative poems.

Shakespeare's works are renowned for their profound exploration of the human condition, their rich language, and their enduring relevance. He coined many words and phrases that are still in use today, significantly impacting the English language.
His plays are performed and studied more often than those of any other playwright in history, and his influence on literature, theatre, and culture is immense.

Shakespeare died on April 23, 1616, in Stratford-upon-Avon, at the age of 52, and was buried in Holy Trinity Church.

Regarding "Shylock"

As I mentioned in my previous post,(on Facebook). Readers or those who see the play, need to understand and comprehend the playwright and the time period (pre 1600) and place where it was written and for WHOM it was written.
Those who know and understand fully the History of Elizabetan era England, know that the period was deeply shapened by the religious upheavals of the Reformation.

Only those knowledgeable of the Era can fully understand the gest of the famous high dramaticly charged soliloquy by Shylock in Act 3 Scene 1, of "The Merchant of Venice". The speech is spoken in termnology that was intended for those of the lower class audience members to understand. Shakespeare was a genius in his ability to craft language that resonated with all levels of society.

While England was officially Protestant, under Elizabeth I, the memory of Catholicism was still fresh, and religious identity was intensely scrutinized.

Having been massacred, in 1290 in York, England and those who remained expelled. Jews were NOT officially readmitted until the 17th century.

This absence, from Christian English society, paradoxically, often fueled misconceptions and reinforced negative stereotypes inherited from centuries of European anti-Judaism, particularly from Christian theological perspectives that often demonized Jews as "Christ-killers" or figures of usury.

The play, therefore, operates within a society where anti-Jewish sentiment was very prevalent and largely unchallenged.

Shylock's soliloquy uses relatively straightforward, visceral language to articulate his humanity and his suffering:

"Hath not a Jew eyes? Hath not a Jew hands, organs, dimensions, senses, affections, passions?" These are universal human attributes.

"Fed with the same food, hurt with the same weapons, subject to the same diseases, healed by the same means, warmed and cooled by the same winter and summer, as a Christian is?" These are common human experiences.

"If you prick us, do we not bleed? If you tickle us, do we not laugh? If you poison us, do we not die?" These are direct, undeniable physiological reactions.

This directness ensured that even the groundlings, those lower class uneducated Englishmen and women standing in the pit of the Globe, could grasp the fundamental assertion of shared humanity, even if their societal prejudices might still lead them to condemn Shylock.

While entertainment was certainly a goal, the function of theatre in Elizabethan England plays often served didactic purposes.
They explored moral dilemmas, showcased the consequences of various actions, and reinforced societal values (or, in some cases, subtly challenged them).

The Merchant of Venice can be seen as engaging with questions of justice, mercy, revenge, and the nature of prejudice.

The portrayal of Shylock as a Jewish moneylender, while undeniably problematic from a modern perspective, can be argued to have, perhaps unintentionally, revealed the hypocrisy and cruelty inherent in the treatment of outsiders, even as it played into existing stereotypes.

The "virtue" being taught in the play might have been Christian mercy, which is intentionally contrasted with the "Pound of Flesh" "vengeance" demanded by Shylock.
In his plays, Shakespeare masterfully wove together social commentary, historical context, and accessible language to create a powerful and enduring piece of theatre.

Therefore the "full gist" of Shylock's soliloquy truly does lie in understanding the specific cultural and religious landscape of Elizabethan England, and the function of theatre within that society.