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HADASSAH'S DIAMOND JUBILEE
MISSION TO ISRAEL

PURIM, MARCH 1987

Since 1912, Hadassah has played an unpar-
alleled role in Palestine and Israel. In 1987, we are
sponsoring a Diamond Jubilee Mission to Israel to
celebrate 75 years of humanitarian service and
achievement.
For nine glorious days, you will experience a
series of inspiring programs and engrossing tours
certain to make you even prouder of your Jewish
heritage than you ever thought possible.
You'll be among the first to view the specially
commissioned exhibit depicting Hadassah's 75
years, to be presented by the Museum of the
Diaspora;
Thrill to the Israel Philharmonic as they per-
form at a special concert in Jerusalem honoring
Hadassah;
Enjoy the humor and humanity of Mayor
Teddy Kollek as he hosts an exclusive gala and
show honoring Hadassah;
Gain insights into the future of Israel at a

political forum in which a number of Israel's most
prominent political thinkers will participate;
Be touched by the rededication of Mt. Scopus
Hospital in commemoration of the 20th anniversary
of the reunification of Jerusalem;
Feel the pride as you watch over 1,000 children
take part in a stirring Youth Aliyah tribute to
Hadassah at Hadassah Neurim Youth Village;
And join the climactic anniversary celebration
at your Hadassah Hebrew University Medical
Center.
These and many other events guarantee one
magnificent experience after another. Space is lim-
ited and hundreds have already made plans to join
us. So don't wait too long before booking. We invite
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outside New York State.

FOR RESERVATIONS, CALL:

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(800) 223-1780 outside N.Y. State

54

Friday, September 19, 1986 THE DETROIT JEWISH NEWS

9 / 2

/9 87

Iplarnand

r qubd

Israeli Media Guilty
Of Anti-Orthodox Bias

That's the thesis of this writer, a
former editor of Vtfa'ariv,' who counsels
his fellow secularists to examine and
reject such "slander."

SHMUEL SCHNITZER

Special to the Jewish News

411

erusalem — One of the
great paradoxes of politi-
cal life in Israel is the
phenomenon that precisely in
the camp of those who seek
peace with the Arabs there ex-
ists a fight to the end against
religious Jews — against the
religious coercion they allegedly
practice, against the manifesta-
tions of civil rebellion and terror
that have increased in recent
months.
In regard to the Arabs the
scale of thumb is the pressing
need to open negotiations with
them no matter what — even
with the PLO., whose avowed in-
tentions towards the Jews are
not very peaceful. Concerning
the religious Jews the position is
that there is no room for negotia-
tions or talks, and certainly no
compromises.
We have a long and bloody ac-
count with the Arabs, and about
15,000 graves remind us of the
uprisings, wars and acts of ter-
ror that were. These should not,
however, prevent us from dealing
directly with them, and even
compromising.
This is the line regarding the
Arabs. With respect to religious
Jews, the approach is different.
First of all, we must exact pun-
ishment to the full extent of the
law for all past injuries, for
damage to property and the
physical assaults upon secular-
ists reported by the press, for the
hostile expressions appearing in
their newspapers, for their
refusal to recognize the state
and its institutions, for their
evading service in the army, for
the public funds "extorted" for
the maintenance of their educa-
tional system. If there does ex-
ist an old arrangement called
"status quo" it should be ripped
to shreds, for it violates the
freedom of the individual and
the secular way of life. But the
most basic principle is that any
dialogue with them is not only
self-understood but also carries
within it no small risk, because
they can be relied upon to ex-
ploit such encounters to gain
souls for their way of thinking.
Furthermore, they are anti-
Zionists who do not serve in the
armed forces. 'lb talk peace is
possible only with Zionists and
people who serve in the army
(like the Arabs?).
I am speaking about one wing
of our political life: the Left wing
of the Zionist camp — that of
Mapam, Citizens Rights, and
Shinui — who champion both
the cause of peace with the
Arabs and , a kulturkampf with
fellow Jews. In actuality, we are
talking about a broader cross-

section, encompassing signifi-
cant sections of the political
center.
Encounters between Jewish
and Arab students are a part of
education for democracy. En-
counters between secular and
religious students are not accep-
table, and if they would take
place, we may assume that they
would be condemned by wide
circles as dangerous.
The Israeli Army is not of the
right or the left, yet it places
limitations on the appearance of
religious lecturers at the army
bases. Every report of soldiers
exposed to the religious world

The negative
stereotype produced
by newspapers and
television prepares
the ground for
hatred.

view merits outraged headlines
in the news media. Returning to
Jewish practices and belief is not
a natural phenomenon like leav-
ing religion for secular culture;
it is a scandal.
Anyone writing in the news-
paper or hinting that all the
Arabs are hostile and supportive
of the P.L.O. would be denounced
as a racist. If someone writes or
hints that all the religious are
draft-dodgers, that they all ex-
tort public money for yeshivot,
that they all burn bus stations
and stone automobiles, that they
all view Israel Independence
Day as a holiday in which they
have no part, that they all are at-
tempting to impose on the state
a regime of religious coercion, he
would find himself in good, pro-
gressive and enlightened company.
Whoever wishes to under-
stand the motives of those who
went forth to burn a synagogue
or to destroy books and holy ob-
jects must pay attention to the
very long series of insulting ex-
pressions and slanted reports
appearing in all the media
throughout the years, and to the
special lexicon employed in the
newspapers when discussing
religion or religious people.
Whatever the Knesset ratifies
as law by majority vote is
deemed law which all must
respect; but in the area of
religion, a law enacted by ma-
jority vote is considered coer-
cion. Money awarded to the uni-
versities by the state is con-
sidered a public investment in
the future of the nation and its
scientific and technological level;
money the government grants to
yeshivot is considered money ex-
torted by the religious parties.
When a small political party

