|Israel Resource Review
||27th October, 1997
Lubaviche Advice to Ben Gurion on
Who is a Jew Registration Legislation
by David S. Bedein, MSW
Media Research Analyst
Bureau Chief: Israel Resource News Agency
Beit Agron International Press Center
Following are two letters written by Rabbi Menachem M. Schneerson,
the Lubavitcher Rebbe, to Prime Minister Ben Gurion in
1959, when the Prime Minister asked the Rebbe how to set certain
policy to insure the continuity of Judaism, even though the government
of Israel was not based entirely on the teachings of Torah ....
8 Adar 5719
Mr. David Ben-Gurion
Prime Minister of Israel
This is in reply to your letter regarding my opinion on the
registration of children of mixed marriages, when the father is a Jew
and the mother a non-Jew who did not undergo conversion before the
birth of the child.
The intent of the inquiry is - as the wording of the resolution has
it in the above mentioned letter - "to define instructions that should
be in harmony with the tradition accepted in all circles of Judaism,
both orthodox and non-orthodox of all trends, and with the special
conditions of Israel as a Sovereign State which guarantees freedom of
conscience and religion as a center of ingathering the exiles."
My opinion is absolutely clear, in conformity with the Torah and the
tradition accepted for generations, that in these matters there can
be no validity whatsoever to a verbal declaration expressing the
desire to register as a Jew. Such a declaration has no power to change
According to the Torah and the tradition of ages which still exists
today, a Jew is only a person born to a Jewish mother, or a proselyte
who had been converted in conformity with the exact procedure laid
down in the authoritative codes of Judaism from ancient times down to
the Shulchan Aruch.
The above applies not only to children whose parents or guardians
declare their desire to register them as Jews, but to whosoever comes
forward to declare his wish to change his status in order to enter the
Such a declaration has no force whatever unless he actually fulfills,
or has fulfilled the appropriate conversion procedure as laid down in
the Jewish codes in the Shulchan Aruch, as above.
I do not cite sources since there are clear and detailed rulings on
the matter in the codes of Maimonades, the Tur, Shulchan Aruch, etc.,
All that follows now is merely an additional postscript, written with
the intention of emphasizing that even if the following is not
accepted, either in part or in full, this does not distract at all
from the finality of the opinion I have outlined above.
The following remarks are merely a reaction to the account of the
situation delineated in your letter.
The question of registration, or however it may be described, is
not a matter confined to Israel alone. It goes without saying - as
explained in your letter - that no one may raise a barrier between
the Jews of Israel and those of the Diaspora. On the contrary, all
our brethren, wherever they may be, have constituted one people,
from the moment of their emergence in spite of their dispersion in
all the corners of the world. Consequently, the solution of the
problem must be one that is acceptable to all members of the Jewish
people everywhere, that is capable of forging and strengthening the
bounds between unity of all Jews, and certainly not one that would
be cause, even the remotest, of disunity and dissension.
Accordingly, even if you may argue that the present conditions in
Eretz Israel call for a special study of the above mentioned
question, those conditions do not restrict the problem to Eretz
Israel, but, as noted, constitute a matter of common concern to
every Jew everywhere.
The belonging to the Jewish people was never considered by our
people as a formal, external matter. It has always been defined and
delineated in terms of the commitment of the whole being of the
Jew, something intimately linked with his very essence and
Accordingly, any movement which disregards or belittles any of the
procedures in this connection degrades the feeling of belonging to
the Jewish people and cannot but be detrimental to the serious and
profound attitude toward the Jew's inner link with his people.
To ease the conditions of transition and affiliation to the Jewish
people - particularly in the special circumstances of Eretz Israel,
surrounded by countries and peoples unsympathetic towards it (that
is an understatement) is to endanger considerably the security of
What emerges from the above points is that even if an attempt is
made to avoid the proper solution to the problem by a compromise,
such as substituting for the word "Jew" a word of completely
secular connotations, this will not constitute a way out, since the
damage would remain both with respect to strengthen the bonds of
unity with Jews everywhere, as well as from the point of view of
inner strength and security.
Of course, no argument can be abducted from the cases of people who
have been converted in the proper manner and have nevertheless
caused harm to the Jewish people. On the other hand, there is the
possibility that one who merely makes a verbal declaration of his
Jewishness may benefit the Jewish people. The demand for a duo
conversion procedure is likewise not negated by the fact that there
are non-Jewish "saints" who, as the description implies, are for
all that, still "non-Jews."
In the frame of reference in which the question was put, the matter
discrimination was mentioned.
Discrimination can, however, only apply to granting or withholding
of rights, or meting out punishments; it can have no relevance to
the question of Registration which has to do with existing reality.
Let me conclude with the hope and expectation that Eretz Israel in
all its aspects, both present and future, should constitute a
factor uniting Jew everywhere both orthodox and non-orthodox of all
trends, by attuning itself in all its affairs more and more to the
name by which it is known among all the peoples of the world - "the
Mr. David Ben-Gurion,
Prime Minister of Israel
Yesterday I sent you my official reply to the question of
Registration, and I have to apologize for the delay in my reply till
now for a number of reasons. What is written further is not official
and not even semi-official. It was once fashionable in certain
circles to suggest that the Jewish religion and religious observances
were necessary for those living in the Diaspora - as a shield against
assimilation. But for those who can find another "antidote: in the
place of religion, particularly for those living in Eretz Israel,
within their own society, where the atmosphere, language, etc.
(apparently) serve as ample assurances of national preservation, the
Jewish religion was superfluous - what need had they to burden
themselves with all its minutiae in their daily life?
But the trend of developments in Eretz Israel in the last seven or
eight years has increasingly emphasized the opposite view: That
however vital the need for religion amongst Diaspora Jewry, it is
needed even more for the Jews in Eretz Israel.
One of the basic reasons for this is that it is precisely in Eretz
Israel that there exists the danger that a new generation will grow
up, a new type bearing the name of Israel but completely divorced from
the past of our people and its eternal and essential values; and,
moreover, hostile to it in its world outlook, its culture, and the
content of its daily life; hostile - in spite of the fact that it will
speak Hebrew, dwell in the land of the Patriarchs and wax enthusiastic
over the Bible.
I do not wish to dwell on this painful subject at all for obvious
reasons (especially since I see no need for further elaboration). One
of the reasons is that I fervently hope that this calamity will not
come to pass. Eventually, members of that generation itself will
vehemently rise up against that danger, and will take measures to ward
off the evil. Indeed it is just recently that an intense ferment has
been felt in Eretz Israel and abroad demanding a spiritual content to
life; if a deeper probe is made, it becomes evident that the yearning
is for something transcending the reason of man.
The thirst of the youth of our eternal people will certainly not be
quenched by rationalizations and theories that are the product of
contemporary mortals, which will share the fate of those ideologies
which made their debut only yesterday and which are no more today.
Here is the place for the Law of Moses and Israel, the Oral and
Written Law, our independent values dating from the day the Jewish
people stood before G-d, our G-d, at Horeb and the great voice was
heard which did not stop: "I am G-d your G-d...You shall have no other
Needless to say, I do not speak here of a theoretical religiosity
which serves only as a purely philosophical world outlook, or as the
subject of lectures at weekends and holidays. I speak of a pervading
and practical way of life, which includes the weekdays too, and all
such matters which are usually termed "secular." Our faith is, after
all, essentially one of practical deeds.
Now is the ideal opportunity to transform the whole canvas of life in
Eretz Israel and direct it into the above-mentioned channels. This
opportunity is knocking at your door; for you have been granted the
ability and privilege to use it to the best advantage, a privilege and
opportunity which are not given to every man and the likes of which
have not presented themselves for many decades.
It is more than likely that the aforementioned lines will astonish
you. Do I really imagine that by means of this letter I can change or
influence an outlook many decades old, and in particular the outlook
of a man who has seen the fruit of his labors? But, since in my
opinion the situation in Eretz Israel is as described above - the
situation in itself, the essential truth of the idea, the unique and
most wonderful opportunity granted you - it is they which speak,
appeal and demand.
I am sure that even without my letter you have often reflected on this
But I could not allow myself to pass over this in silence - at a time
when I am engaged in writing on the subject of Registration which is
part and parcel of the general background outlined above. I felt it my
duty to refer to this, at least in a private letter to you.
At this opportunity, and begging apology for the delay, I thank you
for sending me your booklet. Let me base my next few words on what you
wrote in the booklet when referring to Eretz Israel, I mean the
expression "the Holy Land."
Now the epithet "holy" like that of "Jew", has had its content defined
and consecrated by generations of our people, from the time of the
Giving of the Law - when the title "kingdom of priests and a holy
nation" was bestowed on us and when the Jewish people were granted the
Holy Land according to its borders "the land of the Canaanite and the
Lebanon as far as the great river, the river Euphrates" - till the
present day and including it.
As for your question with regard to my attitude towards the Holy Land
etc., I trust you saw my reply to the question "what is a Jew?," which
has been published both here in America and in Eretz Yisroel. You
particularly question with regard to immigration and settling in Eretz
Yisroel does not indicate whether it refers to yourself or is it on a
But my answer would depend on the circumstances of each individual,
for it is not possible to give a blanket advice on such an important
I should like, however, to emphasize one general point. No matter how
much is expected of a Jew in regard to Torah and Mitzvahs, wherever
he may be, a great deal more is expected of him if he is in Eretz
Yisroel, of which the Torah says "It is the land of which the eyes of
G-d, they G-d are, from he beginning of the year to the end of the
year." So much so that it is regarded as a Holy Land even among non-Jews.
Our Sages refer to it as "The Palace of the King." A person wishing to
enter the Royal Palace must be prepared to answer such questions as
for what business is he there and he must be prepared in every way.
It is demonstrated by his conduct and actions that he realizes he is
in the Royal Palace. It is unnecessary to elaborate.
May G-d grant that you will succeed in what is your tune and inner
purpose in life, namely to spread Yiddishkeit, and in an ever-growing
way, and may you have good news to report always.
Return to Contents
Hebcom Human Rights Bulletin:
Follow-up: 22nd October 1997
Gaza --- Arrested Professor Charged with "Collaboration"
On 2 July, the Palestinian Preventative Security Service (PSS) arrested
Dr. Fathi Ahmed Subuh. Dr. Subuh is the head of the Department of
Education at al Azhar University in Gaza and the Director of the
Educational Center in Tuffah.
PSS officers came to Dr. Subuh's house at 6:30 am, produced an arrest
warrant, and took him to the PSS interrogation center at Tel Howa. He has
not been allowed visits from his family since his arrest and there has been
some confusion as to the reasons for his incarceration.
Hebcom's Political Correspondent, Amit Lesham, has received information
through her contacts within the P.A. that the professor has been charged
with collaborating with the Israelis.
Dr. Subuh, is 44 years old, married and has three children. He is the head
of the "People to People program" for the Gaza area. In this capacity he
has attended dialogues with members of the " Abraham foundation". Most
recently he met with Gush Etzion Settler Myron Joshua at a discussion group
sponsored by the foundation. Mr. Joshua was shocked and concerned when he
learned of Dr. Subuh's detention.
In her report that Ms. Lesham filed with Hebcom she points out that Dr.
Subuh is also working in cooperation with Mr. Eddy Kaufman of the Geneva
Reportedly the issue of collaboration came to a head when Dr. Subuh
indiscreetly asked two questions on his final exams: 1. What were the
problems with administrative corruption within al Azhar University, and,
2. A question on the corruption within the Palestinian Authority.
Within hours Dr. Subuh joined the hundreds of innocent Palestinians who
have disappeared into the Palestinian Authority Gulag.
UPDATE: 22nd October 1997
To this date Dr. Subuh has not been released from the Gulag. According to
sources within the Palestinian Authority, the Doctor has been subjected to
both physical and mental torture.
Please do not let this man be forgotten.
Call or fax the Palestinian Authority at:
President Yasser Arafat (972) (7) 822365/6
Justice Minister Freih Abu Medein (972) (7) 822236
Deputy Attorney General Mazen Sisalem (972) (7) 824503
email to: Palestine National Authority: firstname.lastname@example.org
PLO United Nations representative: email@example.com
Request that this man either be given a trial or released.
Return to Contents
Jews and Palestinians Building a Common Future
by Lionel Traubman and Nahida Salem
A Jewish dentist and a Palestinian businesswoman, we
with others in our 5-year-old Jewish-Palestinian Living Room
Dialogue Group have learned a lot about reconciliation. And
we know it isn't easy.
But after 57 meetings, we have moved from fear to
trust, from alienation to cooperation. We can talk. We can
listen. We can cooperate. And if we can do it, so can
We began in 1992 with a handful of Bay Area families.
Rejecting the popular gloom and hopelessness of the endless
Middle East violence, we wanted to capitalize on our
successes of the '80s working with the Beyond War movement's
grassroots team-building between "enemies" -- prominent
Soviets and Americans, then Israelis and Palestinians.
We saw how face-to-face dialogue changed people's minds
and hearts. We knew model-building worked. Realizing that
American citizens and government are strongly connected to
Middle East events, it was time to put our global experience
to use in our own community.
Today we are 30 Americans -- Jews and both Muslim and
Christian Palestinians, with several "others" who moderate
and offer important support. We are in education, medicine,
manufacturing, family businesses, and volunteerism. Among us
are Holocaust survivors and 20th generation Palestinians.
While learning to work together in our local community,
our many concrete projects have included material assistance
to hospitals and schools in need, equally, in Israel and
Palestinian Gaza and West Bank.
Descendants of Abraham with sister root cultures and
languages, we have experienced our cousinhood. And we like
it. By meeting face to face, we no longer just "study" or
"hear about" each other. We now "know" and thus understand
and want the best for one another. It has changed our
"These are the worst of times, so why aren't you
hopeless?" people ask us. "Why do you do it, when others
want to quit?"
When we are impossibly separated by our history and
suffering, overcome with anger and pride, even deeper inside
ourselves we find a stronger belief and knowing. It is the
ancient insight of our common ancestor, Abraham, that all is
one -- we're totally interdependent and interconnected,
neighbors forever. So we want to learn to live together
that way, and not waste valuable time.
Also, we Palestinians and Jews believe what sociologist
Margaret Mead said: "Never doubt that a small group of
thoughtful, committed citizens can change the world.
Indeed, it is the only thing that ever has."
Our small dialogue group believes if we can talk,
listen and cooperate, so can anyone in the world. Yes, even
in the Middle East! It's just a matter of time.
Like a newborn baby -- Jewish or Palestinian -- we have
crawled, then walked. We're on our feet, but now feel
rushed by what Ambassador Edward Djerejian, former Assistant
Secretary of State for Near Eastern Affairs, calls "the
worst case scenario," when violence from both sides is on
the rise and the peace process is not moving forward.
"Take bigger strides, walk faster," crises beckon to
our Semitic peace child. "Pick up the pace. Grow up
ster," come the calls from our brothers and sisters and
cousins in the Middle East.
Hearing the urgent call for a mature step onto new
ground, we could do no less than propose the once
unimaginable, unacceptable, impossible. The needed, the
dreamed of, the desired -- the possible.
So on a Saturday night this November, in a hotel near
the shore of San Francisco Bay, 400 Jewish and Palestinian
Americans, and others, will meet around dinner tables to
begin "Building A Common Future," to change the nature of
our relationships. Perhaps nervously and with shaky legs at
first, but with eyes fixed on what we know is possible. And
Ambassador Dennis Ross, U.S. envoy to the Middle East peace
process, will be there to acknowledge the hopes and limits
of government negotiations, and to call forth citizens to
participate in reconciliation.
It was Dr. Harold Saunders, former Assistant Secretary
of State and negotiator of the Camp David Accords, who
defined the "public peace process" and asked citizens to
ascend to participate fully, in partnership with
governments. "There are some things," Saunders said, "that
only governments can do, such as negotiating binding
agreements. But there are some things that only citizens
outside government can do, such as changing human
In that spirit we will be together on that special
Saturday night. We'll walk toward one another on tried but
not yet mature legs, seeking the common ground and
relationships we've never had but need.
What do we expect? Maybe a few, maybe many, good women
and men will go home and redirect their ideas and energies,
resources and philanthropy -- even their institutions and
lives -- away from the illusion of individual survival, and
toward bridge-building activities. Hopefully, we will make
a difference, a ripple of intelligence and inspiration to
travel out beyond us, even to the Middle East.
Would a miracle help? Yes, it would. But let's no
longer doubt that a small group of thoughtful, committed
citizens can change the world. Especially when it's time.
Nahida Salem is president of the Ramallah Club and its
previous Woman of the Year. She lives in Belmont, Calif.
with her husband and three children. Lionel Traubman has a
practice of pediatric dentistry in San Francisco. He and
his wife live in San Mateo, Calif. They have two grown
More information about the November 15th relationship-
building evening, "Building A Common Future," is on the Web
at http://www.igc.org/traubman/hope.htm. You may call
Nahida and Adham Salem (650-593-5769), or Len and Libby
Lionel "Len" Traubman, DDS, MSD
1448 Cedarwood Drive, San Mateo, CA 94403
Return to Contents
Sheikh Abdulleh Nimer Darwish
Israeli Arab Islamic Movement
by Aaron Lerner
IMRA interviewed Sheikh Abdulleh Nimer Darwish, leader of the
Israeli Arab Islamic Movement, in Hebrew, on October 24th. The
entire interview follows:
IMRA: You made headlines with the story that Sheik Yassin was
ready for compromise. Now we hear him say "we won't compromise on
a centimeter of land" and Masha'al is quoted in the Jordanian
weekly Star saying "nothing will change the path of Hamas". How do
you see this?
IMRA: How do you see this.
Darwish: Write this down: One should recall that the PLO before
agreeing to UN Resolution 242 and at the same time of the Rabat
Conference during the 70's and at the same time that the conference
was taking place, the late Abu Iyad went out to the press and said,
and I quote, 'the armed struggle against the Israeli occupation
will continue and the rifle is the only means for liberating
Palestine from the river to the sea.' Half an hour after this Iyad
declaration, Abu Sharif, the spokesman of the PLO, came out and
declared, and I quote, 'the PLO under the leadership of Chairman
Yasser Arafat, agrees to accept UN Resolutions 242 and 338 and
commits to mutual recognition between an independent Palestinian
state and the state of Israel.'
What I want to say now, is that the hudna, the agreement propose by
Sheikh Yassin, is a proposal. And until the response of the state
of Israel is heard to this proposal, it is impossible to silence
the Hamas spokesmen who call until now for the liberation of
Palestine from the river to the sea. The true test will be after
the response of the prime minister of Israel and his serious
response to Sheikh Yassin's proposal, namely the hudna. If after
this there are declarations of Hamas people for the destruction of
the state of Israeli and its removal from the world political map,
then you will have the right to say that they are playing with slogans.
IMRA: During the period you are talking about, the hudna, is this
a period during which there is no strengthening of the Palestinian
side or what? Right now you have a given situation regarding the
balance of power. During this period of cease fire or hudna is
there also some kind of freeze so that the balance of power doesn't
change or can each side try to strengthen and try to change balance
Darwish: The balance of power between Israel and the Palestinians?
Look, I am astonished by your question. Look, look, in Arabic
there is a saying [in Arabic not translated]. The colonialist
Zionist movement, since its creation has thought that it is the
smartest in the world and with the strongest media presence, and so
we say, the Palestinians have come, and they are the wisest. They
also have media experience.
Yes, as long as Israel strengthens the Palestinians and the Arabs
have the right to strengthen. With one goal: to push off the
Israeli tendency to conquer more and more land.
IMRA: Every Palestinian I have interviewed to now has explained to
me that their approach today is the result of the balance of power
and that if that changed in the future it would change their
approach. The decision which would be made after the hudnah -
after ten years - how would that be affected?
Darwish: I understand the question. I am not a military man, but
everyone knows that a peace agreement - if we can it a hudnah or a
peace agreement, even an agreement between great powers, does not
rule out the choice of the great power to strengthen.
Not because it wants to renew the war, but rather in order to deter
the other side from starting war. Don't forget that a military
force is not always an attacking force. Today, in the world in the
spirit of reconciliation between the powers and blocs there
continues the strengthening of forces because military strength
today is not a force of aggression but rather a force of
IMRA: The agreements between Egypt and Jordan have no dates. They
are, for all intents and purposes, eternal. Why here do you talk
about only a limited period?
Darwish: I think you have to go back and reread the Camp David
Agreement between Israel and Egypt and the treaty between Israel
and Jordan and you will find there that it is the right of every
generation to reexamine the agreements but there is no right to
violate the agreements. This is the very meaning of the hudna. The
hudna is for ten or twenty, thirty or a hundred years but it is the
right of every generation to reexamine it in order to strengthen it
- not to violate it.
IMRA: Is there a problem from the standpoint of Islamic religious
law to forgo on the status of waqf [holy land] for all of
Darwish: Look. When you agree to a hudna everything is open to
deliberations. Right now religious law sets that Palestine is a
waqf. And the law gives the possibility for a Palestinian leader
to sign an agreement or hudna with the Israeli side. At the time
that they are sitting in negotiations on accepting the hudna
agreement there the question is raised: do the Moslems and
Palestinians leave the area within which Israel has established its
independent state as an Islamic waqf or is it now an independent
sovereign state with an independent sovereign Palestinian state
next to it and we end the entire religious law issue. This is a
question which must be examined and I am certain that reasonable
answers will be found for it.
Dr. Aaron Lerner,
Director IMRA (Independent Media Review & Analysis)
P.O.BOX 982 Kfar Sava
Tel: (+972-9) 760-4719
Fax: (+972-9) 741-1645
Return to Contents
Statement of the Catholic Prelate in Israel:
No persecution of Christians in Palestine;
Do Not Buy Lies!
by Fr. Labib Kobti
Representative of the Latin Patriarchate of Jerusalem
We want you to stand with the Truth and take a position with us.
As Representative of the Latin Patriarchate of Jerusalem. I have just
finished to talk with Jerusalem asking them about that report: "Today The
Jerusalem Post published a government report claiming that Palestinian
Christians are being persecuted by the PA."
This is absolutly untrue, they said, it a big lie. The Latin Patriarchate
of Jerusalem assured me that all is untrue and all is lies.
On the Contrary the Head of Christian Churches, they told me, and all
Christians are well respected by the P.A and no such things had happened from
our Brothers and sisters the Arab Palestinian Muslims against the Arab
Christians in Palestine.
We heard about it on the Israeli news only, they told me, and we were very
upset. On the contrary harmony and love and respect are the right words to
use to define the good relations between Arab Muslims and Arab Chritians.
Please stop all kind of cold war against our Muslim Brothers and sisters.
I ask you to assure all your friends, the Media and everybody that they
should not buy lies. Recent history shows also absolutely the contrary of
the Jerusalem Post report:
- The Arab Muslims did not persecute the Arab Christians, they do belong to
same traditons and heritage, some Arab Christian Families has the same family
names of the Arab Muslims. Some fanatics (created and financed from outside)
had created some time, somewhere, anywhere from Muslims side, ( also
Christian or Jewish had thjeir fanatics) some tension, but this had never
been a policy or a stand of our Brothers and sisters the Muslim Arabs against
the Arab Christians. Never.
Before 1920 the Arab Muslims and Arab Christians were living on good
terms with the Jews of Palestine. Jews were welcomed in the Arab world,
and some even moved into the higher economic strata in these societies,
at a time when they were being persecuted in Europe. They were received by
Egypt, Iraq, Marocco, Algeria, Lebanon, Syria, Palestine and others.
For the past millenium, Jews were never persecuted by Arab Muslims
(after the Zionist enterprise, Arab Muslims as Arab Christians found that
bthe Jewish as people are taking their country they started to consider them
as ennemies, and started to resisit and defend their fundamental rights on
their home Country Palestine). In contrast to Europe, history proves that
Jews were treated better in countries ruled by Muslim rulers than in any
Arab Christians who are a minority in the Middle East and especially
in Jerusalem and the Holy Land have never persecuted Muslims or Jews.
The Arab Christians of the Middle East and the Holy Land have nothing to
do with the stands taken by apocalyptic Christian organizations in the
west, such as The Christian Coalition of the Reverand Pat Robertson, in
the United States, or with their philosophies with regard to the Middle
East conflict or with the Christian Zionists and their International
embassy in Jerusalem.The Arab Christians of the Middle East, should not
be held accountable for past persecutions of Jews by European or
American Christian groups.
We refuse as both Arab Christians and Arab Muslims the propaganda that
wants to prove that there were any studied or willed persecution form our
Muslim brothers and Sisters against their Brothers and Sisters the
We consider it as a mere propaganda against Islam, a cold war against our
Muslim Brother that bebefits only the Zionists and Israel.
That progaganda should stop because it is absolutely motivated. It could show
also that those who are spreading the word about a Muslim persectution
against Christians are the people who created that kinds of tensions, if
any, between Arab Christians and Arab Muslims in the past to benefit from it.
The Experience of Lebanon is a proof: When Israel ivaded Lebanon on 1982,
one of the Umbrellas was the propaganda saying that Israel was going to
defend the Christian Communties of Lebanon against Islam. Nobody to day
beleives that. But at that time the media made a lot of innocent people all
over the world beleive that Israel was the Savior of Lebanon.
Please stop all kind of Progadanda against our Muslim brothers and Sister,
stop the cold war against Islam, look to the mere truth
and stand with it by all good means.
Please copy and send everywhere, Thanks.
Fr. Labib Kobti
Representative of the Latin Patriarchate of Jerusalem
For more information, e-mail me at firstname.lastname@example.org,
or visit Al-Bushra at http://www.al-bushra.org.
Return to Contents
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