Kunst-Blick: Jordanien

Internationalen Ausstellung der 17. Architekturbiennale Venedig

Sahel Alhiyari: Petrichor – Projekt des jordanischen Architekten in Zusammenarbeit mit Sissel Tolaas, gezeigt in der zentralen internationalen Ausstellung der 17. Architekturbiennale Venedig

22. Mai – 21. November 2021, kuratiert von Hashim Sarkis.

Mit/In Venedig rückt die Region noch näher – ein spannender Blick in den ’nahen‘ Osten – Mit einer Anzahl von Bildern und einem aktuellen Interview von Ende August mit Sahel Alhiyar.

Entschärfung des Nahostkonflikts

Die Vermittler-Lücke füllen ….

„Die israelisch-arabische Annäherung zu fördern und neu zu definieren ist eine große Aufgabe. Für Deutschland und Europa ist sie wie maßgeschneidert.“

In Zeiten, in denen die USA, Großbritannien und Australien sich von der primären Nutzung der kooperativen Militärstrategie in der NATO mit Europa abwenden und ihr eigenes Dreiergrüppchen AUKAS mit Force voranbringen, die BRD sich international wieder aktiver nach eigenen Interessen engagieren will und Brüssel auf „strategische Autonomie in der Welt“ abzielt, kommt Gil Murcianos (MITVIM) außenpolitisch-strategisches Fazit, die BRD und Europa sollten die ‚Vermittler-Lücke‘ in Nahost füllen, gerade recht.

Siehe dazu: TAZ | Informationen zur Deutschen Außenpolitik [German-foreign-policy.com]

Historische Wahrhaftigkeit…

Ein spannender Beitrag auf der Website von Haaretz

Wahrheit gibt es in der Geschichtsschreibung und in der Erinnerung wohl nicht, aber die Leugnung von Fakten macht diese eher virulent. Das gilt mit Sicherheit für die Auseinandersetzung mit der Nakba.

Ob es es das, was im palästinensischen Narrativ Nakba genannt wird, die Katastrophe der eigenen kollektiven Identität, überhaupt gegeben habe, gilt manchen in Israel als Angriff auf die eigene Identität. Der Versuch, das Gedenken daran administrativ zu unterdrücken, zeigt die Hilflosigkeit und das Scheitern einer um Versöhnung und Verständigung bemühten inklusiven Narration …

Der Beitrag von Or Kashti in Haaretz, zeigt anschaulich, wie die Auseinandersetzung mit dem Gewesenen nicht dauerhaft unterdrückt werden kann und wie sie eigentlich zu eine produktiven pädagogischen Herausforderung werden kann, und wird.

Hier ein kleiner Ausschnitt aus dem Beitrag über aktuelle Fragestelllungen in israelischen Schulabschlußprüfungen ([noch] hiter der Bezahlschranke der Zeitung)

It’s not only about Israeli responsibility for the Palestinians’ flight from the Galilee, it’s about inviting students to weigh in on, and perhaps also confront, statements by famous scholars (for example Tom Segev, on the indifference of the Education Ministry and of “most people in the country to the struggle of the clandestine immigrants” –  Jews who entered illegally during the British Mandate. Also, “in the curriculum, the First Aliyah and the Second Aliyah are lumped together. Is this justified?)”

Such a challenge isn’t new. When Bennett was education minister, students were asked whether “the main emphasis in teaching the War of Independence” should be on its status as “an existential war of the Yishuv [the Jewish community in the pre-state period] and the State of Israel.”

“Textbooks deal with the Nakba and the refugee problem, so the test reflects the curriculum,” Maniv says, adding that since the test is open-book, “it allows a thinking skill like making a comparison.”

Bei Interesse am ganzen Artikel bitte an den diAk mailen.

Soldaten Gottes

ARTE – Teil 1: Sklaverei und HandelTeil 2: Die Belagerung Maltas

Auf Arte.tv verfügbar bis zum 16. Dezember 2021

Im 16. Jahrhundert kämpfen Christen und Muslime um die Herrschaft über Europa – im Namen Jesu und Allahs.

Mitte des 16. Jahrhunderts kämpfen Christen und muslimische Osmanen um die Herrschaft über Europa. Jeder im Namen seiner Religion. In diesem Kampf trifft die osmanische Elitetruppe der Janitscharen auf die Ritter der katholischen Johanniter, ein Militärorden, der auf Malta stationiert ist.
Die Geschichte dieser Auseinandersetzung wird aus der Sicht zweier junger Männer erzählt, die in unterschiedlichen Kulturen aufwachsen, zu fanatischen Kämpfern für ihren Glauben erzogen werden und in diesem Kampf aufeinandertreffen.

Die Geschichte wird aus der Sicht von Hasan erzählt, einem zwangsrekrutierten Griechen, der zum osmanischen Janitscharen ausgebildet wird. Und aus der Perspektive von Raymonde, einem Ritter des Johanniterordens auf Malta. Beide werden im Kampf für ihre Religion aufeinandertreffen.

Nur einer von ihnen wird überleben.

Wie im Osmanischen Reich Tradition, wird ein 14-jähriger Bauernjunge in Griechenland zwangsrekrutiert. Er muß vom Christentum zum Islam konvertieren. Nach seiner Ausbildung zum Elitesoldaten wird Hasan auch innerlich zum überzeugten Krieger Allahs. Janitscharen wurden ausschließlich unter Nicht-Muslimen rekrutiert – meist aus den christlichen Gemeinden des Balkans.

Sein Gegenspieler, der junge französische Aristokrat Raymonde, träumt dagegen von einer Karriere beim Johanniterorden, dem letzten christlichen Militärorden aus der Zeit der Kreuzzüge. Auf Malta wird Raymonde Ordensritter und Seefahrer. Bei einer entscheidenden Seeschlacht treffen Hasan und Raymonde als ausgebildete Soldaten aufeinander. Einer zeichnet sich als Offizier aus, während der andere als Galeerensklave endet.
Im 16. Jahrhundert wurde das Ausrauben von Handelsschiffen und der Sklavenhandel im Mittelmeer von Muslimen und Christen gleichermaßen praktiziert. Jeder konnte daran verdienen, jeden konnte es treffen.“

„1565 sticht die Kriegsflotte Suleimans des Prächtigen von Konstantinopel aus in See, um den auf Malta stationierten Johanniterorden unter Großmeister Jean de la Valette zu vernichten. Der Orden stört mit seinen Raubzügen den Handel im Mittelmeer. Und der geschützte Hafen von Malta ist ein ideales Sprungbrett, in Italien einzufallen und von dort Europa zu erobern.

Im Laufe ihres erbitterten Kampfes erkennen Hasan und Raymonde im anderen etwas von sich selbst: den unbezwingbaren Geist, für die eigene Sache bedingungslos einzutreten. Nur einer wird überleben – voller Zweifel über seine Befehlshaber und den Sinn des gnadenlosen Religionskrieges.

Welche ‚Schranken‘ wollen wir?

The Far-reaching Dark Side of Israeli High-tech

Die Meldungen verschiedener deutscher Medien, daß auch das BKA Spionage-Software beim israelischen Unternehmen NSO gekauft habe, dürften kaum jemanden überraschen. Relevanter für Deutschland dürfte die Frage nach dem Einsatz der Software durch das BKA sein. Steuerzahler:innen sollten hierzu und zu sog. Staatstrojanern mehr erfahren als hinter der Bezahlschranke abgelegte Artikel.

Das „Pegasus-Projekt“

Im Mittelpunkt der Recherche steht die Software „Pegasus“, die von der israelische Firma NSO entwickelt wurde. Nach eigenen Angaben stellt sie das Programm nur staatlichen Stellen zur Verfolgung von Kriminellen oder Terroristen zur Verfügung.

Im Rahmen des Pegasus-Projekts“ haben Journalist:innen eine Liste von mehr als 50.000 Telephonnummern analysiert, zu denen die Pariser Non-Profit-Organisation Forbidden Stories und Amnesty International Zugang bekommen hatten. Bei den Nummern handelt es sich um Ziele, die Kund:innen der Firma als mögliche Ziele für Überwachungsmaßnahmen eingegeben haben.

An der Recherche beteiligt waren in Deutschland die Wochenzeitung Die Zeit“, die Süddeutsche Zeitung“, NDR und WDR. Weltweit waren Medien wie die Washington Post“ in den USA, der britische Guardian“ sowie Le Monde“ in Frankreich beteleigt. Koordiniert wurde die Zusammenarbeit von Forbidden Stories. Das Security Lab von Amnesty International trug technische Unterstützung und die forensische Analysen von Handys bei.““

Im Israel Democracy Institute hat sich Dr. Tehilla Shwartz Altshuler mit der ‚NSO-Affäre‘ befaßt. In ihren beiden Beiträgen (1 und 2) erläutert sie die Vorgänge und fragt, welche Auswirkungen das auf das Image Israels als „Startup-Nation“ haben könnte.

Damit hängen aber weiter reichende Fragen staatlicher Souveränität zusammen: Inwiefern könnten solche globalen Techmonopole wie Amazon und Google dann nicht nur die NSO von ihrer Plattform nehmen, sondern auch die neue staatliche israelische Cloud „abschneiden“?

Tagesschau | FAZ | Computerwoche

***

Und hier Auszüge aus der Haaretz-Ausgabe vom 20. Juli 2021 (mit Bezahlschranke):

The Far-reaching Dark Side of Israeli High-tech

Quite a few Israeli companies, aside from NSO, are developing dangerous digital weapons to be sold to the highest bidder, with no proper oversight of their export

Opinion | From Noa Landau

The story of the dark high-tech industry in Israel, which seemingly focuses on preventing terrorism but in practice supplies the means for spying on journalists and human rights activists, doesn’t differ much from the story of the Israeli arms and military-training industry, which has flourished for many years in the most dubious areas of the globe. But while an arms dealer, or military trainer, will not be in a rush to present themself as such as they put rifles and killing machines into the hands of dictators and brutal rebels (“Pleased to meet you, I trade in illegal weaponry that is used to commit massacres in Myanmar”), graduates of the IDF’s technological units, who are employed by companies that trade in digital weapons, wear halos. After all, they’re in high-tech, as their proud parents tell everyone.

This superficial positive image of the industry has been amplified to a great extent due to Israeli public relations marketing the “Startup Nation.” The new Israelis that the state wants to market abroad are the white-collar IDF veterans, the tech geniuses, those who’ve made a killing in the stock market, secular people from the center of the country who are just the right measure of progressive (“I’m for surrogacy for LGBTQ and against BDS!”).

It is symbolic that Channel 12 News, the No. 1 nationalist PR machine alongside Yedioth Ahronoth, once again promoted with misty eyes the attractive side of the Israeli cash cow, even as almost every leading newspaper in the world was reporting on an investigation into the contribution of the Israeli (high-tech!) company NSO to government surveillance of hundreds of journalists in various countries.

Annäherung zwischen Exfeinden?

Online-Veranstaltung | 22. September 2021, 18:00 Uhr bis 21:00 Uhr

Neue israelisch-arabische Beziehungen

„Israel hat jüngst neue Beziehungen zu einigen arabischen Ländern aufgenommen. Darunter Bahrain, Dschibuti, Katar, Mauretanien, die Vereinigten Arabischen Emirate und zuletzt auch Marokko. Diese außenpolitischen Erfolge Israels haben weitreichende Folgen für ein neues Miteinander aber auch für die Bedeutung Palästinas, das stets ein Hinderungsgrund für israelisch-arabische Beziehungen gewesen war. Die palästinensische Frage scheint damit in den Hintergrund gerückt, neue strategische Interessen – vor allem die weiter gewachsenen Spannungen zwischen dem Iran und Israel haben zu einer Annäherung zwischen den ehemaligen Feinden geführt.

Hintergrund der Annäherung aus arabischer Perspektive ist vor allem die wachsende Feindschaft zwischen Saudi-Arabien und dem Iran. Zwar hat sich das saudische Königreich bisher noch nicht zu einer offiziellen Anerkennung Israels durchringen können, doch die Zusammenarbeit beider Staaten, vor allem beider Geheimdienste, besteht bereits seit einiger Zeit. Was bedeutet das für die Region und für die Zukunft der arabisch-palästinensischen Beziehungen und für die Palästina-Frage? Gemeinsam mit der Nahost-Expertin Drin. Muriel Asseburg von der Stiftung Wissenschaft und Politik, Elias Deis vom Holy Land Trust und Yair Bunzel von den Combatants for Peace wollen wir darüber diskutieren, welche Perspektiven sich daraus ergeben.“

Es referieren:

Drin. Muriel Asseburg, Stiftung Wissenschaft und Politik – Berlin

Elias D’eis, Holy Land Trust

Yair Bunzel, Combatants for Peace

Anmeldung bis Mittwoch, 22. September 2021, 12:00 Uhr,  per Mail an Martina Steffen.
Sie erhalten eine Anmeldebestätigung mit den Zugangsdaten.

Eine Veranstaltung der Evangelischen Akademie Rheinland

76 Jahre hat es gedauert…

… jetzt soll bis 2025 endlich in der Mitte von Berlin ein Gedenkort für die Opfer unserer polnischen Nachbarn entstehen

Ein Ort der Erinnerung und Begegnung für Deutsche und Polen – so der Grundton der Initiative.

Der in Berlin geplante Ort zur Erinnerung an die Verbrechen der Nationalsozialisten in Polen soll im Zentrum ein Denkmal beinhalten. Das geht aus dem Konzept der zuständigen deutsch-polnischen Expertenkommission hervor, das am 15. September in der Hauptstadt vorgestellt wurde. Demnach ist das Denkmal als Verbeugung vor den Opfern in Polen gedacht. Zudem soll ein Gebäude entstehen, in dem Ausstellungen gezeigt und Begegnungen zwischen Deutschen und Polen organisiert werden. Als Standort schlagen die Expert:innen ein Gelände in der Nähe des Kanzleramts im Berliner Tiergarten oder ein Grundstück in der Nähe des Anhalter Bahnhofs vor. Für die Gestaltung soll nach den Vorstellungen der Kommission ein Wettbewerb ausgeschrieben werden.

Hier die Rede von Heiko Maas, Bundesminister des Äußerern, bei der Vorstellung des Konzepts.

Das gesamte Konzeptpapier findet sich hier

Vom Bericht des AA: Flaggen Deutschlands, Polens und der EU, © dpa-Zentralbild

Jom Kippur Viduim 5783 – Bekenntnis der Sünden

G’Mar Khatima Tova – May the Final Seal Be For the Good and For Life

Introduction

Von Rabbi Arik Asherman

Here are this year’s versions of the “small” and “large” Yom Kippur viduim (Confessions of our sins) combining the traditional texts and our modern Israeli sins. Reciting these words may not feel like prayer because, like the traditional vidui, it is concrete and asks us to take individual responsibility for the collective sins of our society and our people. The traditional confessions were never meant to be just a collection of words that we thoughtlessly recite on Yom Kippur. They are burning words, intended to make us feel uncomfortable because they speak painful truths about our lives and our society and our people that we must confront if we are to truly engage in the kheshbon nefesh (soul searching) that is a primary task during this season. We can then engage in “teshuvah.” Often translated as “repentance,” it means to hear and answer the call of God and conscience, make an effort to turn and change, and return to our truest and highest selves individually and collectively.

Just as the High Priest in ancient times had to recite his own vidui before saying a vidui for others, we need to look at our own sins before we recount the sins of others. One misses the point if one reads these modern versions in order to criticize those we don’t agree or identify with. The vidui is in the plural, because we say that, even if I have not personally committed these sins, my society has committed the sins recited in the traditional or the modern vidui, and I therefore share responsibility. This vidui is written for those who in some way identify Israel, and include themselves in the Israeli “we” when we recite “For the sins we have committed…” If you are not a part of the Israeli “we,” you might want to construct a similar vidui looking at the societies and communities of which you are a part, and share responsibility for.

For some the sin they must confess is always assuming the worst about Israel, while others must confess defending Israel, no matter what.

If some of the lines do not feel to you like they apply to Israeli society, please try to drop your defenses, and think again. If you still don’t think something applies, we again hope that the Torat Tzedek vidui will challenge you to create your own. Please feel free to download our vidui, then cut and paste and add and subtract to create your own personal/societal vidui. The point is to challenge you to engage in khesbon nefesh (soul searching), not to silence or intimidate. It is also possible to only recite a limited number of these texts, and concentrate on them. In many cases the first line is from the traditional viduis, and there are notes after the vidui explaining which traditional sources many of the concepts are taken from.

Most of us simply can’t be so self critical for most of the year. But, sometimes the power of the High Holy days allows us to do what we don’t manage to do at other times of the year. These viduis are not intended to be a delegitimization of ourselves, of our people, or our country. They are actually an expression of our deep faith in ourselves, our ability to return to the good that is our true selves, and our ability to improve our society.

When we engage in kheshbon nefesh about ourselves and Israel on Yom Kippur, we can then celebrate our personal and Israeli assif rukhani (spiritual harvest) on Sukkot-our attributes and accomplishments that we are proud of. The vidui and the assif go together.

Online-Datei

“Short” Vidui 5782

Ashamnu We have sinned against You by ignoring Your Image in every human being .

Bagadnu We have betrayed the Torah, and our Declaration of Independence.

Gazalnu We have stolen lands and hope.

Dibarnu Dofi We have slandered those who think differently than us.

He’Evinu We have acted perversely by refusing to obey Covid regulations.

V’Hirshanu We have acted wickedly, evicting families from public housing.

Zadnu We have acted evilly towards those living in poverty.

Khamasnu We have used settler violence and the power of the State to dispossess.

Tifalnu Sheker We have told lies to steal lands and homes.

Ya’atznu Ra We have counseled evil to sell arms to rogue Governments.

Kizavnu We have falsely claimed that the Bedouin are falsely taking over the Negev, and asylum seekers are all infiltrators.

Latznu We have scoffed at those who believe in Tikun Olam.

Maradnu We have rebelled against the good within us.

Niatznu We have incited against human rights activists.

Sararnu We have undermined our courts.

Avinu We have committed iniquity in East Jerusalem.

Pashanu We have transgressed by denying access to shepherds Farmers.

Tzararnu We have oppressed the weak.

Kashinu Oref We have stubbornly flaunted international law.

Rashanu We have acted wickedly towards those in need of public housing.

Shikhatnu We have corrupted Your Image within us.

Tiavnu We have committed abomination by wiping out non-Jewish homes and communities.

Tainu We have strayed from Your Path.

Tiatanu We have caused soldiers and police to go astray by leading them to believe they are above the law.

“Long” Vidui 5782

For the sin we have sinned against You, saying, “If I am not for myself who will be for me,” Caring only for fellow Jews, and justifying injustice to non-Jews.

And for the sin we have sinned against You, saying, “If I am only for myself, who am I,” Caring only about non-Jews, and always blaming our own people.

For the sin we have sinned against You by ignoring “If not now, when,” As we silenced those suffering by saying, “Wait-this isn’t the time ”

And for the sin we have sinned against you by not respecting parents and teachers

We neglected education and investing in the long term because we believed we would fix everything today.

For the sin we have sinned against You through false and harsh judgments,

Lacking faith in Your ability to help us act justly, the good within our people, and our capability of doing better.

And for the sin we have sinned against You through offensive talk,

Scorning those whose concept of justice is different than ours.

For the sin we have sinned against you through baseless hatred

Towards human rights defenders.

And for the sin we have sinned against you through evil speech,

Claiming that human rights defenders are traitors.

And for the sin we have sinned against you through evil speech.

Claiming that all those who disagree with us don’t care about human rights.

For the sin we have sinned against You by justifying

The current reality as the ideal reality.

And for the sin we have sinned against You through knowingly deceiving ourselves,

Saying, “there is nothing we can do,” in order to justify inaction.

For the sin we have sinned against You willfully or unintentionally,

Believing that tikun olam (repairing the world) is beyond us, “In the heavens.”

And for the sin we have sinned against You through faintness of heart

Ceasing to believe “It is very close to you…that you may do it.”

For all these sins, God of forgiveness, we seek forgiveness, pardon, and atonement.

For the sin we have sinned against you through light headedness

Claiming that Covid isn’t real.

And for the sin we have sinned against you through envy

Saying “We will congregate in mass gatherings because “they” are.

And for the sin we have sinned against you by standing on principle

Over the value of human life.

For the sin we have sinned against you through breach of trust,

Allowing the majority to “democratically” vote to trample the rights of the disadvantaged and minorities

And for the sin we have sinned against you by gathering to do harlotry,

Creating a majority to do every evil our hearts wished.

For the sin we have sinned against you by breaking the most basic ground rules,

Undermining our legal system so that it no longer balances the majority.

And for the sin we have sinned against you by throwing off the yoke,

Exploiting legitimate criticism of court decisions to delegitimize the courts.

For the sin we have sinned against you thorough our pronouncements,

Our High Court said that it trusts the legal system to only interpret the

Nation State Law in light of Human Dignity and Freedom Law.

And for the sin of justification,

Saying, “but the court ruled.”

For the sin we have sinned against you through laws and regulations,

Demolishing and stealing homes and lands.

And for the sin we have sinned against you,

We renewed evictions from public housing and used irrelevant criteria to

deny eligibility.

For the sins we have sinned against you actively,

Security forces backed violence against non-Jews, and takeovers.

And for the sins we have sinned against you passively,

The legal system didn’t enforce the law against those harming non-Jews.

For the sin we have sinned against you passively,

when we looked the other way.

Ad for the sin we have sinned against you through denial,

For we didn’t want to know or act.

For all these sins, God of forgiveness, we seek forgiveness, pardon, and atonement.

For the sin we have sinned against You through indulging in food and drink,

As unemployment and poverty increase.

And for the sin which we have sinned against You through abandoning your Torah,

By abandoning responsibility for one another.

For the sin which we have sinned against You through hardening our hearts,

To grinding poverty.

For the sin we have sinned against You through lashon ha’ra (slander),

Treating those living in poverty as leeches.

For the sin we have sinned against You through raising barriers,

Setting unfair criteria denying the needy public housing.

And for the sin we have sinned against you by perverting the law,

Giving public housing apartments to unauthorized organizations while families lack homes.

For the sin we have sinned against You through usurious interest.

Trapping people in endless debt.

And for the sin we have sinned against You through casting aside the weak,

Underfunding healthcare and vital medicines.

And for the sin we have sinned against you through lack of caring

About those who have lost their livelihoods due to Covid.

For the sin we have sinned against You through not taking action (shev v’al ta’aseh),

Claiming we aren’t responsible.

For the sin we have sinned against You through quieting our conscience,

Giving charity rather than addressing the roots of poverty.

For the sin we have sinned against You, saying, “What’s mine is mine, what’s yours is yours,”

To justify the unfair distribution of resources.

And for the sin we have sinned against You through coveting

Putting profits before people.

For all these sins, God of forgiveness, we seek forgiveness, pardon, and atonement.

For the sin we have sinned against You through the desecration of Your Name,

Applying the interpersonal commandments only towards Jews.

And for the sin which we have sinned against You through insolence,

For the sin we have sinned against you through abuse of power,

Imposing unjust laws to “Judaize” East Jerusalem.

And for the sin we have sinned against you through abuse of power,

Using unnecessary force to suppress demonstrations in Sheikh Jarakh

For the sin we have sinned against you through knowingly acting deceitfully

Using questionable evidence to evict families from Sheikh Jarakh.

And for the sin we have sinned against you through wronging others

The courts refusing to entertain new evidence that could prevent the threatened evictions.

And for the sin we have sinned against by gathering to do harlotry

The KKL JNF, Elad and the State conspired to steal the Sumarin family home.

For the sin we have sinned by stalking fellow human beings

The KKL JNF falsely claimed that the Sumarin home was abandoned.

For all these sins, God of forgiveness, we seek forgiveness, pardon, and atonement.

For the sin we have sinned against You through drunken vision,

Not seeing Israeli Arabs as equal partners.

And for the sin we have sinned against you through slanderous speech,

Claiming that Arab parties should not be in the governing coalition.

.

For the sin we have sinned against You through defiling our lips–

With hate speech and racism.

And For the sin we have sinned against You by not using our minds,

Believing the Bedouin are “taking over the Negev.”

For the sin we have sinned against You through denial and falsehood,

Not recognizing Bedouin land ownership, we previously acknowledged.

And for the sin we have sinned against You through selfish envy,

Coveting the 5.4% of the Negev claimed by the Bedouin.

For the sin we have sinned against You through abuse of power,

Demolishing Bedouin homes, destroying crops and villages.

And for the sin we have sinned against You through hurrying to do evil,

Rushing to steal El Araqib’s land before a court rules who owns it.

And for the sin we have sinned against You by incriminating

The court finding the leaders of Al Araqib guilty for “trespassing” on their own land.

For the sin we have sinned against You through hardening our hearts,

Acting mercilessly to wipe out Umm Al Hiran

And for the sin we have sinned against You through negotiation

We have serially reneged on agreements with the residents.

For the sin we have sinned against You through idolatry,

Elevating the Land of Israel over human beings created in Your Image.

For the sin we have sinned against You because we were seduced and blinded

By The Land’s holiness, so that we couldn’t see Your Image in all human beings.

For the sin we have sinned against You through ruling high handedly,

Making ourselves the lawmakers, judges and enforcers over another people.

And for the sin we have sinned against You through cynical speech

Calling the decrees we imposed on others, “the rule of law.”

For the sin we have sinned against You through theft,

Stealing lands through the laws we imposed.

And for the sin we have sinned against You through not enforcing laws,

That defend Palestinians.

For the sin we have sinned against you through the use of force

To keep farmers and shepherds from their lands.

And for the sin we have sinned against You through “sit and do nothing”

When security forces didn’t prevent trespassing, theft of crops and violence.

And for the sin we have sinned against You through “sit and do nothing”

Not prosecuting those who harm non-Jews.

For the sin we have sinned against you through unfair double standards (eifah v’eifah)–

We created separate and unequal planning systems for Jews and Palestinians.

And for the sin we have sinned against you through ensnaring our fellow-

The rules we created for Palestinians prevents legal building, and then we demolish “illegal” homes.

For the sin we have sinned against You through disingenuous words–

Saying there is not difference between illegal homes built by the occupier and those built by the occupied.

And for the sin we have sinned against You through closing our ears-

Ignoring children’s wails on the rubble of their homes

For the sin we have sinned against you through discriminatory double standards,

We handed out orders to eliminate shepherding communities where they have existed for tens of years, while allowing new outposts to thrive.

And for the sin we have sinned against you through false comparisons,

We confiscated seasonal Palestinian encampments exploiting regulations for new settler outposts.

For the sin we have sinned against You knowingly or unknowingly-

Permitting successive governments to steal, demolish, uproot, dispossess and humiliate.

And for the sin we have sinned against you through weakness-

Failing to prevent hate crimes.

For the sin we have sinned against You through entrapment-

Abusing children to extract confessions.

And for the sin we have sinned against You by claiming that “never again”

Means that defense justifies everything.

For all these sins, God of forgiveness, we seek forgiveness, pardon, and atonement.

For the sin we have sinned against You through closing our borders

To asylum seekers fleeing for their lives.

And for the sin we have sinned against You through causing needless hatred-

Concentrating asylum seekers in South Tel Aviv neighborhoods, not ours.

For the sin we have sinned against You thoughtlessly-

Labeling asylum seekers “infiltrators” without fairly processing their refugee status claims.

For the sin we have sinned against You through our words-

Inciting and sowing fear.

For the sin we have sinned against You through abandonment-

Taking no responsibility after forcing “voluntary deportation.”

And for the sin we have sinned against You through entrapment-

Denying work permits, then complaining of crime.

For the sin we have sinned against You through forgetting

How we suffered from closed borders.

And for the sin we have sinned against You for forgetting

That we were strangers in the land of Egypt.

For all these sins, God of forgiveness, we seek forgiveness, pardon, and atonement.

For the sin we have sinned against You through the desecration of Your Name-

Ignoring “agunot” (women not granted a Jewish divorce) and halakhic solutions.

And for the sin we have sinned against you through closing our ears,

Disbelieving women testifying about violence and rape.

For the sin we sinned against you saying, “We didn’t know”–

But, we knew.

And, for the sin we sinned against You without knowing-

Not wanting to know

For the sin we have sinned against You through teaching

Stereotypes, racism, orientalism and hatred of the other.

And for the sin we have sinned against you through blindness

To Your Presence in every human being.

For the sin we have sinned against You through faintheartedness-

Acting from fear, instead of our values.

And for the sin which we have sinned against You through thinking to ourselves and mumbling in closed rooms

What we should have cried aloud, raising our voices like a shofar.

For all these sins and more, God of forgiveness, we seek forgiveness, pardon, and atonement.

May the words of our mouths and the meditations of our hearts bring us to true teshuva, pushing us to act to make the world a place in which Your Shekhina can dwell.

May it be Your Will that we merit to give expression to Your Image within us in the coming year through how we treat others.

May it be Your Will that we in some small way help to reduce evil and injustice, glorifying You by improving the human condition in our country and in our world. For, we are all created in Your Image.

***

Some of the References:

Because we sometimes use translations of phrases from the traditional vidui that are different than the ones you may find in your High Holy Day prayerbook, we provide here a transliteration of the key words from the traditional vidui, as well as other references that are found in the Torat Tzedek vidui. If no reference is found here, that means that the phrase in question is not taken from the traditional vidui or other source.

The next three phrases are a well-known quote from Hillel in Pirkei Avot 1:14:

“If I am not for myself who will be for me,” Im eyn ani li, mi li

If I am only for myself, who am I – K’sh’ani l’atzmi, mah ani

If not now, when – Im eyn akshav, az ei-matai

False and harsh judgments – Flilut

Offensive talk – Dibur peh

Baseless hatred-Sinat khinam

Evil Speech-Lashon HaRa

Justifying – Tziduk hadin

Knowingly deceiving ourselves-B’da’at u’vmirmat atzmeinu

Willfully or unintentionally – B’zadon u’v’shgaga

In the heavens – “The Torah I enjoin upon you this day is not baffling for you, nor is it beyond reach. It is not in the heavens, that you should say, ‘Who among us can go up to the heavens and get for us and impart it to us, that we may observe it’ …No, the thing is very close to you, in our mouth and in your heart, to observe it,” Deuteronomy 30:11-12

Faintness of heart-Timahon levav

Throwing off the yoke – Frikat ol

Lip service – Vidui peh

Short sightedness –Kalut rosh – literally levity or lack of seriousness

Breach of trust-Tsomet yad

Gathering to do harlotry-V’idat znut

Breaking the most basic ground rules-shvirat hakelim

Going too Far-Harkhat lekhet

Desecration of Your Name –Khilul haShem

Insolence – Azut metzakh

Knowingly and deceitfully-B’da’at u’v’mirmah

Harsh and unfair judgment-Flilut

Breach of trust-Tsomet yad

Ensnaring our fellow-B’zdiat reah

Denying and Lying-B’khakhash u’v’khazav

Drunken vision – Shikur ayin

False Oaths-B’shvuot Shav

Defiling our lips – Tum’at sfatayim

Not using our minds – Bli da’at

Denial and falsehood – Khakhash u’khazav

Selfish envy-Tzarut Ayin

Abuse of power – Khozek yad

Running to do evil – ritzat reglayim le’ha’ra

Incriminating-flilut

Hardening our hearts – Imutz halev

Negotiation-Masa u’matan

Eating and drinking-B’Ma’akhal u’v’mishteh

Abandoning Your Torah-B’azveinu et Toratekha

Hardening our hearts – Imutz halev

Not taking action – shev v’al ta’aseh

Quieting our conscience – Hashtakat matzpun

Slander – Lashon hara

Raising barriers – Ha’amadat miksholim

Leaving buildings empty – Hashirnu binyanim reykim

Trapping innocents-b’neskhekh u’marbit-Literally, “Userous interest”

Casting off the weak – Kfitzat yad lelu sh’tash kokham. Miserliness to those whose strength has abandoned them. “Whose strength has abandoned them” is part of the plea to God in the Yom Kippur liturgy “Do not cast us aside in our old age, don’t abandon us when our own strength fails us.”

“What’s mine is mine, what’s yours is yours” Sheli, sheli-shelkha shelkha – Pirkei Avot One who says “What is mine is mine, what’s yours is mine is clearly an evil person, while one who says “What is mine is mine, what is yours is yours is an average person. However, we are told that there are those who say that this is the quality of the Sodomites, because they would offer no help to a person in need, but say that they were ok, so long as they didn’t take anything from that person.

Usury and exploitation – B’neshekh u’b’marbit

Idolatry-Avodah zarah

Seduced and blinded – shikur ayin

Ruling high handedly – yad ramah

Cynical speach-Bitui Sfatayim

Land theft-gzeilat karkaot

Not enforcing laws-Ei akhifat khok

Double standards – Eifah v’eifah (Originally in the Torah referring to false weights and measures, the rabbis expanded the concept to refer to many forms of discrimination.)

Plotting – tz’dayat raiah – Plotting against those who are essentially like us (Raiah is often translated “neighbor”-“Love your neighbor as yourself,” but better translated as those who are essentially like us. All human beings are essentially like us because we are all created in God’s Image.

Closing our ears-Atimat ozneinu

Words of our lips – siakh sfateinu – Literally the conversation of our lips.

Legal approval- tziduk hadin

Knowingly or unknowingly- B’yodim u’v’lo yodim

Weakness-Ozlat yad

Entrapment – flilut

Never again – l’olam lo od

Closing our borders-N’eilat sha’arim. On Yom Kippur we pray for forgiveness before the gates are closed-Neilah

Needless Hatred-Sinat Khinam

Thoughtlessly-Bli da’at

Our words-dibur peh

Abuse of power-khozek yad

Abandonment – Hafkarat b’nei adam

Entrapment-tzdayat reah

Forgetting-shikhakha

Desecration of Your Name –khilul HaShem

We didn’t know-Lo Yadanu

Without knowing-bli da’at

Teaching-khinukh

Blindness-Ivaron

Faintheartedness – Timahon levav

Cried out loud, raising our voices as a shofar (Adopted from Yom Kippur Morning Haftorah, Isaiah 58)

Die Oslo-Tagebücher

Was alles möglich schien – als alles möglich schien!

„In Oslo hatte man sich in geheimen israelisch-palästinensischen Friedensverhandlungen angenähert. Frieden schien möglich. Der Dokumentarfilm von Mor Loushy und Daniel Sivan erzählt die wahre Geschichte jener Akteure, die damals versuchten, Frieden zu schaffen.

Im September 1993 gaben sich Israels Ministerpräsident Yitzchak Rabin und Jassir Arafat, Vorsitzender der palästinensischen Befreiungsorganisation PLO, auf dem Rasen des Weißen Hauses die Hände. Eine historische Geste der Versöhnung: Zwei erbitterte Feinde präsentierten sich als Partner.

Im Vertrag von Oslo hatten sie sich verpflichtet, gemeinsam eine Lösung des Konflikts zu finden. Unter strikter Geheimhaltung war er in Norwegen ausgehandelt worden. Von einer Gruppe mutiger Unterhändler, zwei israelischen Professoren und drei PLO-Mitgliedern. Die ehemals erbitterten Feinde einte die Überzeugung, daß das Blutvergießen auf beiden Seiten endlich gestoppt werden müsse.

Die internationale Koproduktion Die Oslo Tagebücher dokumentiert im Film zum ersten Mal, was wirklich bei den geheimen israelisch-palästinensischen Friedensverhandlungen in Norwegen 1992/93 geschah. Der Dokumentarfilm erzählt exklusiv aus der Sicht der wichtigsten Akteure, wie es zu diesem Friedensabkommen kam, und fragt, warum sich die Hoffnungen von Oslo nicht erfüllten.

Für den packenden Politthriller konnten die Autoren Mor Loushy und Daniel Sivan die ergreifenden persönlichen Aufzeichnungen der damals Beteiligten nutzen. Wie in ihrem vorigen, preisgekrönten Film Censored Voices arbeiten sie mit noch nie gezeigtem Archivmaterial.“

Geschichte (aus) einer anderen Generation – (Leider nur) Bis zum 19.September .2021 in der 3sat-Mediathek verfügen. Unbedingt ansehen.

Erst schwächen und dann (be)klagen

Hochrangige US-amerikanische Delegation in der der Region

Wahrscheinlich soll die palästinensische Seite dankbar sein, daß die US-Politiker – unter Leitung des Demokratischen Senators Chris Murphy (D-C.T) – überhaupt mit ihnen reden, auch wenn sie dann im Ergebnis die PA für „zu schwach“ halten, den Wiederaufbau in Gaza zu befördern oder zu leiten. …

Aber warum sollte die US-Politik auch überlegen, was die Ursachen solcher Entwicklungen sind, die die PA (auch) zu dem gemacht haben, was sie heute ist und ob die USA damit vielleicht auch etwas zu tun haben, solange sie die PA vorranging zur Assistentin der israelischen Sicherheit gemacht haben?

Hier der Bericht in der Times of Israel dazu.