יום חמישי, 14 באפריל 2011

link to chapter on The Seder

Dear friends and colleagues,


I want to share with you that I have recently signed a contract with a small Jerusalem-based English language publishing firm - "Chaim Mazo Publishing" to bring out my novel, "A Time To Be Born" in a few months time. This novel and the publication of a chapter from it now in a first-rate Jewish fiction forum (Elie, Weisel, et al have been published there) is a big deal for me as you can imagine. I have been working on this writing project 6 years now, have invested resources and time in it and it has been deeply therapeutic for me (that in itself is the greatest reward.) apart from looking for help marketing the result I just want to share my joy on completing it. Below is a link to the chapter, "The Seder" which was recently published in the Canadian "Journal of Jewish Fiction" and is topical in these days of Nisan. It is a middle (turning point) chapter describing a Pesach seder in a DP camp just after the 2nd world war in Germany. The novel follows two survivors, Yanosh and Eva, through Europe in search of a home and a new life after the war, reflecting and testifying to the revival of Jewish life in the immediate post-war period and some of the moral and spiritual dilemnas they then faced. They meet a mysterious character, Bora, an ex-partisan-smuggler, obsessed with revenge, who sharpens these issues for them. Please share it with anyone you think might be interested. here is the direct link http://jewishfiction.net/index.php/publisher/articleview/frmArticleID/63


"the article is FASCINATING!!! and highly recommended!! May Yehiel's writing inspire us to provide safety and security for all of our children. May the tears that Yanosh and Eva shed be the last tears that any parent sheds for their children Rabbi Chaim Cohen" Kol Tuv Yehiel --

יום שלישי, 22 בפברואר 2011

Jawwad Siam's arrest and incarceration today.

I was in court today to show solidarity with a local Palestinian activist from Silwan (Wadi Hilweh)whom I have known for a number of years now. I came home deeply distressed by what happened there, done in my name as an Israeli. Rather than justice done I felt that I was witness to a mockery of justice.

Jawwad works as a social worker with Palestinian youth in the Mahaneh Yehuda market, for a public institution connected with the Jerusalem municipality. After work, he gives hours of his time to organizing self-help frameworks in his neighbourhood, Wadi Hilweh in Silwan. Intelligent, educated and secular depite the circumstances of his childhood in Silwan, 40-year-old, jeans-wearing Jawwad is committed to seeking a better life for his people. He has been active in organizing nonviolent protest against expressions of repression and discrimination in the neighbourhood, such as home demolitions, the use of archeology for purposes of nationalist propaganda, and the continuing aggressive incursions of the extremist settler organization "Adei Ad". He is also a devoted father who wants better for his kids than he got from a childhood in poverty in Silwan.

Jawwad was arrested a month ago on unspecified charges, which the police refuse to reveal in open court, and remanded to house arrest. Last night, he was arrested in the middle of the night for 'transgressing' against his house arrest -- apparently a trumped-up charge, as many people have attested that they were with him at home and that he was painfully careful to observe the condtions of his house arrest. The new arrest came on the eve of a court hearing to cancel that house. Though the police still refused to discuss the charges themselves, they apparently were 'leaked" to the Maariv newspaper, which ran two stories one day after the next, before today's hearing, in which Jawwad was named as being suspected of instigating riots and inciting violence in Silwan.

Instead of hearing out his lawyer Leah Zemmel's defence of Jawwad today, Judge Feinberg accepted the prosecution's request for a postponement for another 6 weeks, during which time he is to remain again under house arrest with no opportunity to clear his name.

But he was not released to his home . The police requested at a subsequent court hearing before a different judge to hold him in custody for further questioning. The request was accepted and he is being held under lock and key until Thursday.
This rather dry report of mine does not capture the cynicism of police, judge and prosecution in court today. Jawwad, after all, is a Palestinian "trouble-maker," and settler and police harrassment of such people is a long-standing tradition. Despite his ideological commitment to non-violence, he is assumed guilty at the outset and can be deprived of his liberty for two months without a hearing.
The Jawwad I know is an idealist, whose slogan for his self-financed local community centre is ""I love Silwan", a man who has devoted his life to getting kids off the streets to learn music, computers, read books, and better their lives in circumstances which would lead a weaker man to lift up his hands in surrender and hopelessness. He has worked tirelessly with anyone who is willing to lend a hand, including Israelis, depite continuing harrassment by the authorities.

Jawwad, thin, tired, but proud, was brought into the courtroom by two hefty policeman, legs shackeled, handcuffed. He managed to smile when he saw his wife Suzy, who made a brave effort to hold back her emotions, and his worried friends, Israeli and Palestinian, Jewish and Arab, sitting in court to support him. His courage was an inspiration, and a stark contrast to the cold, callous behaviour of those who are trying to break his leadership.

They will not succeed.

Rabbi Yehiel Grenimann
Rabbis For Human Rights


מעצרו של ג'וואד הוארך היום עד יום חמישי לצורך ביצוע פעולות חקירה נוספות.
בשל המעצר גם דחה השופט פיינברג את הדיון בתסיק שירות המבחן שהמליץ לבטל את מעצר הבית של ג'וואד.
במידה והמשטרה תרצה להאריך מעצר שוב לג'וואד יתקיים דיון בפני השופט מוסק בבית משפט השלום שוב ביום חמישי בשעה 13:00

יום שלישי, 6 באפריל 2010

From the novel - introduction to Bora...


Prologue - Bora:

"Borowski!"

"Yes, sir."

"Colonel Markov wants to talk to you."

"Yes, sir."

"Take your rifle with you, comrade!"

"Yes, sir."


Walking through snowy forest, sounds of crunching bootsteps, eyes squinting against the cold, blizzard wind.

Reached the hut, the wooden hut…commanders place, Markov's space. Warm in there.

Door closed, hands icy. Sentry sleeping? No. Frozen. Dead!

Open the door, kibbinimat!

"Open the door. I'm freezing out here!"

Yoptvoyimat. Why don't you open it!

"Your sentry is dead. He has frozen to death out here. Open up! Please open the door."

"Who is out there!?"

"It`s me, Borowski! You called me."

Door opens a crack. Blue eyes, blond beard, smell of alcohol in steamed breath.

"Come in, comrade. Come in!"

"Your sentry froze out here. He`s dead."

"Yosselovich! Wake up! Yosselovich."


Door opens more. Pistol points out.

Two shots to the head.

"Now he`s dead, Borowski. Should not have fallen asleep.
Come in quickly. The cold is penetrating my bones."

Fear. Dread.

Dead entry in the snow…blood flowing around the head.
Pink snow.

"How will we bury him?"

"We will throw him in the river later, break a hole in the ice."

Warm inside.
"Have a drink, Borowski!"

"Thank you, sir."

"Stop that, Borowski. We are drinking together!"

"You are a Jew, aren't you?"

"Yes, sir. I am."

"I said stop that! Listen to me. I am half-Jewish too. My wife, curse her, is a Jewess. I want to help you, but you must tell no one. Do you understand?"

"Yes, I do, Colonel Markov. I understand."

"Listen carefully to me. They must never know that I helped you, but I cannot stand by any longer while they continue to murder all of the Jews in the country."

"Lo Ta`amod al dam re`echa!"

"What did you say?"

"It’s a Talmudic saying, sir, but actually the verse is originally from the Bible, from Leviticus…"

"What are you prattling on about? You sound like a rabbi."

"Well, actually, I am a rabbi`s son. My father was the rabbi of Danielewicz."

"You don`t say! And what happened to him?"

"The same as all the other Jews of Danielewicz. The Germans shot them all. They murdered my entire family – father, mother and seven brothers and sisters. That is why I am here with you. I want revenge. I want to make them pay for their crime."

"I understand, Joseph, I understand. That's why I called you… to speak with you. You asked me last week to help you, to help the young resistance fighters of the Vilna ghetto join us here in the forest. Well…I have been thinking about your request. It is a complex matter. You might arouse more anti-Semitism amongst my men, if you bring them here."

"But, Colonel Markov, at least a third of your men today are Jewish."

"That's just the point. If we are inundated by a lot of these Vilna Jews we will upset the delicate ethnic balance of our Ortraid, which might lead to more internal violence than we already have. It would upset discipline. It also would cause us problems with the surrounding villagers, whose cooperation we need, it might lead to our being identified as Jewish partisans, which would undermine our legitimacy with the Soviet command, whose Nationalities Policy doesn't recognize the Jews as a nationality."

"So you are refusing my request, while expressing your sympathies?"

"Don't be too smart, Borowski! No, I am not refusing your request. I have decided to appoint you commander of a separate Jewish Ortraid – as far as I know the first such unit - a Jewish Partisan Unit which will operate in my area."

"I am honoured, sir. We will revenge our loved ones, write a glorious page in the book of anti-Fascist struggle here in Naroch. You won`t regret the decision. We will call our group, "Nekommah”, which is Hebrew for Vengeance…"

"Joseph, that's fine, flowery talk. You won`t get anywhere with speeches. You will have to get to work right away on practicalities. Relax. Have another drink. This is very fine vodka, which I requisitioned yesterday. "

"Thank you."

"Listen. I can give you no weapons. You'll have to get your own somehow. You will set up a camp elsewhere. You can choose some Jewish boys from the five existing ortraids, but no officers. You can take no more than fifty men."

"Where will I get weapons, and ammunition? What use is such a partisan unit? Unarmed? How will we get food, without weapons. We will be slaughtered by the peasants, if the Germans don't get us first. Let me keep my own rifle, some of the men who come with me must be armed as well."

"All right, Borowski. You can keep your own rifle and can have four more pistols from my store to give out, but that's it. I need the rest for my best fighters. Stop looking so worried! You are a resourceful man. You will find a solution, I’m sure. Finish your vodka! Here's to your health."

"You have four days to get organized…. Now, get out of here."

Revenge he had, but there was never enough of it. After the war ended, his private war against the killers continued. Others sought life, to rebuild and grow. He pursued murderers , dealt out death.

And where was God?
He had none, his was dead.

They called him 'Bora".


##############################################

יום ראשון, 21 בפברואר 2010


The Bedouin school of Tires at Han El Ahmar


Last August an unusual, ecologically-friendly structure of used tires and mud was opened as a primary school for the children of the Jahalin Bedouin tribe in the Judean desert. It was immediately served with a demolition order by the civil administration of the I.D.F. in Judea, a consequence of speedy intervention by the security officer of nearby Kfar Adumim.


Tomorrow the High Court of Justice will deliberate on whether that demolition, temporarily stopped by court order, will be carried out. The nearby settlers and the organization, "Regavim" ("For Saving the Nation's lands") insist it must without further delay.


Three Jahalin children have been killed, two injured and maimed for life, trying to reach the U.N.R.W.A. school in Jericho to which they had been assigned, being refugees from the Negev. The tribe had been expelled from the area near Tel Arad in the early 1950's. The parents stopped sending their little children at all. They started planning their own school and turned to the authorities for aid. They were met with administrative silence, and worse. All their tents and rough huts were served demolition orders. They were supposed to disappear, not appeal for help!


The school was built by the Jerusalem Bedouin Cooperative, a self-help group, with the assistance of local Israeli volunteers (mainly from "Rabbis For Human Rights") and an Italian socio-ecological N.G.O., Vento Di Terra, which specializes in aiding poor, indigenous populations by encouraging self-help and civil society.


Four temporary classrooms, designed by architect Valerio Marazzi of Milan were constructed from used truck tires, mud and some wooden beams. The Bedouin collected and purchased the materials, filled and plastered the tires with mud from local red clay and coated the outside with used falafel oil. The whole thing cost very little.


A reluctant promise by the Palestinian Authority to supply four teachers would only be fulfilled if there was a building standing by the beginning of August. This was an act of desperation after decades of neglect by both the Israelis and the Palestinians. Repeated requests for their basic rights to health, education, electricity, water and building permits have been either ignored or rejected. They watched their neighbours in Kfar Adumim just above them, pampered by the authorities, receive all the amenities and building rights they were denied.


So they built themselves a school.


Since August 60 children, aged 6-10, have been learning there daily. The look of delight and enthusiasm on their faces that first day of school was unforgettable. The look on those faces if the bulldozers come is unimaginable. The State of Israel, while encouraging Jews to settle nearby has taken no responsibility, despite humanitarian international law, for their situation. This is area C, where only Jews are allowed to build.


As a Jewish Israeli, a son of Holocaust refugees I know personally what education means to the children of refugees. As a religious person I see in education not only a basic human right, but also a spiritual value. I identify with their educational aspirations, and think we all should. I also admire their courage. I pray that tomorrow's court sitting will exemplify the noblest Jewish ideals of love of mankind, but fear that we will again see Jewish indifference to the rights and suffering of the non-Jews in our midst.


In chapter 1 of Isaiah's well known prophecy (Ketzinei Sdom, Am Amorrah") he describes the corruption of ancient Israel, words which still ring true today. He demands justice above all. Isaiah tells us of the indifference to the suffering of the poor. None are poorer than these Bedouin. It is in a case like this that our humanity is tested.


"Tzion BeMishpat Tipadeh" it says...Zion in Justice will be redeemed.


Rabbi Yehiel Grenimann

Director of Field Activities, Rabbis For Human Rights
The Bedouin school of Tires at Han El Ahmar


Last August an unusual, ecologically-friendly structure of used tires and mud was opened as a primary school for the children of the Jahalin Bedouin tribe in the Judean desert. It was immediately served with a demolition order by the civil administration of the I.D.F. in Judea, a consequence of speedy intervention by the security officer of nearby Kfar Adumim.


Tomorrow the High Court of Justice will deliberate on whether that order, temporarily stopped by court order, will carried out. The nearby settlers and the organization, "Regavim" ("For Saving the Nation's lands") insist it must without further delay.


Three Jahalin children had been killed, two injured and maimed for life, trying to reach the U.N.R.W.A. school in Jericho to which they had been assigned, being refugees from the Negev. The tribe had been expelled from the area near Tel Arad in the early 1950's. The parents stopped sending their little children at all. They started planning their own school and turned to the authorities for aid. They were met with administrative silence, and worse. All there tents and rough huts were served demolition orders. They were supposed to disappear, not appeal for help!


The school was built by the Jerusalem Beduin Cooperative, a self-help group, with the assistance of local Israeli volunteers (mainly from "Rabbis For Human Rights") and an Italian socio-ecological N.G.O., Vento Di Terra, which specializes in aiding poor, indigenous populations by encouraging self-help and civil society.


Four temporary classrooms, designed by architect Valerio Marazzi of Milan were constructed from used truck tires, mud and some wooden beams. The Bedouin collected and purchased the materials, filled and plastered the tires with mud from local red clay and coated the outside with used falafel oil. The whole thing cost very little.


A reluctant promise by the Palestinian Authority to supply four teachers would only be fulfilled if there was a building standing by the beginning of August. This was an act of desperation after decades of neglect by both the Israelis and the Palestinians. Repeated requests for their basic rights to health, education, electricity, water and building permits had been either ignored or rejected. They watched their neighbours in Kfar Adumim just above them, pampered by the authoities, receive all the amenities and building rights they were denied.


So they built themselves a school.


Since August 60 children, aged 6-10, have been learning there daily. The look of delight and enthusiasm in their faces that first day of school was unforgettable. The look on those faces if the bulldozers come is unimaginable. The State of Israel, while encouraging Jews to settle nearby has taken no responsibility, despite humanitarian international law, for their situation. This is area C, where only Jews are allowed to build.


As a Jewish Israeli, a son of Holocaust refugees I know personally what education means to the children of refugees. As a religious person I see in education not only a basic human right, but also a spiritual value. I identify with their educational aspirations, and think we all should. I also admire their courage. I pray that tomorrow's court sitting will exemplify the noblest Jewish ideals of love of mankind, but fear that we will again see Jewish indifference to the rights and suffering of the non-Jews in our midst.


In chapter 1 of Isaiah's well known prophecy (Ketzini Sdom, Am Amorrah") he describes the corruption of ancient Israel, words which still ring true today. He demands justice above all. Isaiah tells us of the indifference to the suffering of the poor. None are poorer than these Bedouin. It is in a case like this that our humanity is tested.


"Tzion BeMishpat Tipadeh" it says...Zion in Justice will be redeemed.


Rabbi Yehiel Grenimann

Director of Field Activities, Rabbis For Human Rights

יום ראשון, 14 בפברואר 2010

בית הספר בחאן אל אחמר: בסכנת הריסה

באוגוסט האחרון נפתח בית ספר יסודי לילדים בדואים משבט הג'הלין בחאן אל אחמר שבמדבר יהודה. בנית בית הספר הקטן הזה היה מעשה של גבורה, העצמה אזרחית, ושיתוף פעולה בין הבדואים המקומיים, וישראלים ואיטלקים, חברי ארגונים אזרחיים אידיאליסטיים. על בניית בית הספר כתבה בזמנו העיתונאית עמירה הס בעיתון הארץ. אז, כתוצאה של עבודתו של עו"ד שלמה לקר, ופרסום העניין בתקשורת צו ההריסה שהוגש לבדויים הוקפא בצו ביניים.

לפני כן קבוצה של מתנדבים, בעיקר מטעם "שומרי משפט, רבנים לזכויות האדם" הגיעה יום-יום בחום הכבד של יוני - יולי לסייע לבדויים ולאדריכל הסביבתי ממילנו, ולריו, לבנות את המבנה הייחודי מצמיגים משומשים ובוץ, בנסיון להעמיד 4 כיתות לימוד מוכנות לפני פתיחת שנת הלימודים. בכך קיוו לזכות ב4 המורים שהבטיחה הרשות הפלסטינית לספק, אם יהיה בנין. זה היה מעשה של ייאוש של הורי ילדים קטנים. הם ידעו שלא היה כל סיכוי שהמנהל האזרחי יאפשר בניה כזאת, למרות הזכות האנושית הבסיסית לחינוך שיש התעלמות מוחלטת ממנה מצדו , כמו משאר זכויות האדם שלהם .

בעוד שבוע, ב22.02.10 יישב בג"ץ לדון בעתידו של בית הספר. העותרים הם ארגון רגבים, "להצלת אדמות האומה" והנהלת הישוב היהודי השכן ,כפר אדומים. הם דורשים לבצע צו הריסה שהוקפא כאמור מתחילת שנת הלימודים. אנשי כפר אדומים, הידועים בין היתר בגלל השקעתם הרבה בחינוך ילדיהם (יש שלט גדול בכניסה לישוב המצביע על כך) אינם שקטים מהמשך פעילותו של בית הספר הצנוע והעני לידם. המתנחלים חוששים כנראה שזאת התחלה של ישוב קבע במקום, והרי ידוע שהבדויים, שהגיעו לשם אחרי גירושם מהנגב ב1948 הינם "בלתי חוקיים", כל האהלים והצריפים שלהם כבר מזמן קיבלו צוי הריסה. לאן עליהם לעבור? אין תכנית ואין תשובה. העיקר שייעלמו ויפסיקו לקלקל את היופי המדברי שם והמשך התפשטות כפר אדומים, ה"חוקי".

הזמנות הבדויים לשכנים לבקר ולדבר איתם לא זכו להיענות עד כה. אחד ממנהיגי הועד המקומי של הג'הלין שאל אותי באירוניה " האם יתנו לנו לבנות שכונה לבדויים שם בישוב שלהם כמו שבנינו אנחנו את שאר הבתים שלהם? אנחנו רוצים לחיות כמו כל בני האדם" אמר לי אבו חמיס בפגישתנו האחרונה, "עם חשמל, מים, כבישים טובים, בית ספר ושרותי בריאות. להם נותנים לבנות, רק לנו לא."

לבית ספר מגיעים בכל יום כ60 ילדים בדויים מהסביבה בגילאים 6-10. אני יכול להעיד מביקורי במקום על שמחתם הגדולה ללמוד סוף-סוף. עד השנה לא היו יושבים ללמוד באופן מסודר. הם סבלו מהעדר תחבורה לבית הספר לפליטים של האו"ם UNRWA ביריחו אליו הופנו ובגלל הסירוב של המנהל לקחת אחראיות עליהם, למרות שהם בשטח C, אזור שליטה ישראלית מלאה. בקשות במשך השנים נענו בשלילה. פניות לרשות הפלסטינית זכו לתשובה ש"אתם באיזור שליטה ישראלית".

מאז בנית גדר ההפרדה המצב הוחרף בגלל העדר תחבורה ציבורית ערבית סדירה בכביש ירושלים-יריחו ואיסורי חנית אוטובוס ליד הכפר. שלושה ילדים נהרגו בתאונות דרכים, ושניים נפצעו קשה בדרך לבית ספר. ההורים הפסיקו לשלוח ילדים קטנים. אבו סולימן, ממנהיגי ההורים הסביר לי שיש גם בעיה מיוחדת לבנות בחברה השמרנית שלהם הורים היו מוכנים לתת להן לנסוע לבית ספר מעורב רק עד כתה ד'. רוב הבנות כלל לא למדו. לדידו היתה ירידה בדעת קרוא וכתוב בשבט בשנים האחרונות.

לכן החליטו לעשות מעשה ולבנות לעצמם בית ספר.

כיהודי ישראלי בן של פליטי שואה המכיר אישית את משמעות החינוך לבני פליטים וכאדם דתי שרואה בחינוך ילדים מעשה בעל משמעות רוחנית אני מזדהה עם שיאפותיהם החינוכיות. אני מתפלל שהיותנו יהודים יהיה מקור לחסד בהחלטות המשפטיות והמנהליות בעניין הזה, ולא מקור לאכזריות.

נאמר ש"ציון במשפט תפדה" והכוונה כמובן למשפט במובן של צדק, לא ככלי של עוולה.
גם נאמר -פעמיים! - בפרשת משפטים שקראנו בשבת האחרונה בבית הכנסת:

"וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים" (שמות, כ"ב, כ')
"וגר לא תלחץ ואתם ידעתם את נפש הגר כי גרים הייתם באץ מצרים" (שמות, כ"ג, ט')


הרב יחיאל גריינימן,

מנהל מחלקת שטחים,
שומרי משפט, רבנים למען זכויות האדם

יום ראשון, 29 בנובמבר 2009

Wednesday, 26th november 2009:

Why? An Expression of Frustration.

by Rabbi Yehiel Grenimann

Last night I was awoken with some alarming information. Armed settlers had broken into the El Kurd home in Sheik Jarrah at approximately 2:00 a.m. This is the home which was invaded about a month ago by the same settler group (Nahalat Shimon). They were then removed from the rest of the house, but allowed to stay in one room, which was an extension built 'illegally" onto to the original structure. The family - refugees from 1948 - is due to be evicted next week anyway, because the court sees the extension as an inidcation of "breach of contract" and so ending their recognized status as protected tenants. They will be the fourth family evicted in the area as the settlers and their government supporters continue to "liberate' and "Judaize" the neighbourhood.

Apart from the apparent injustice of the whole thing there appears to be collusion between the settler organization, the courts, the municipality and business interests in the U.S.A. That's what surprised me last night. The police removed the settlers, after reading the court decision, rather than backing up the settlers, which they have so often done in the past.

But beyond all that I am still unable to understand the logic behind the settlers' behaviour last night. Why couldn't they just wait and go in under police escort as has been done in the past? And why do thisin the middle of the night?

Furthermore, these people claim to be "religious". I can't comprehend their behaviour in that context either. I always thought that the message of Torah was the pursuit of justice, the pursuit of peace and minimally basic decency in neighbourly relations. There are many, many laws in the Torah regarding decent treatment of sojourners (Gerim) in our midst, and the general statement that the laws are given so that others should say "what a wise and just law" this is. How do they justify such behaviour to themselves? Do they not understand that it is "hillul haShem' of the worst kind? They have the courts, the police, the city authorities, the border guards behind them, the apathy of the Israeli public and press regarding Palestinians and their rights regaarding the whole matter, not to speak of extremely wealthy American supporters to finance them. So why do they need to resort to violence in the middle of the night? In what way does it serve their interests? In what way does it reflect on the justice of their cause? What reflection is it of their understanding of Torah?

And why is there this thundering silence from Israeli society as this travesty of justice continues in our midst? Why are we unable so far to change that?

Yehiel Grenimann
Director, Occupied Territories Department,
RHR