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46
Vigilance
Continued from Page 2
this. But Arafat has been
associated as a leader with
a cold-blooded policy of
murdering civilians, in-
cluding children — and you
and your closest col-
leagues have long express-
ed aversion to murder.
Your remark (after com-
paring Arafat's struggle
with the struggle against
injustice in South Africa)
that "If the truth alienates
the powerful Jewish com-
munity in South Africa,
that's too bad" implied an
uncharacteristic uncon-
cern for people's feelings, a
coldness totally alien from
the image of you.
It is clear that in vindica-
tion of his devotion to his
ideal, Mandela must not be
permitted to abuse Jewish
associates like Helen Suzman
and Cecil Eprile without
whose labors the anti-
apartheid movement would
not have reached first base.
He must not be encouraged to
speak of human liberties in
distorted terms that imply
anti-Semitism and anti-
Israelism. The mantle of
heroism thereby falls from his
shoulders as a mark of his
support of the hate-generated
movements of his new-found
anti-Jewish idol.
An often quoted guideline
for lovers of liberty and
justice, appended in the Inter-
national Dictionary of
Thoughts which states: "Eter-
nal Vigilance is the price of
liberty." Though attributed
commonly to Jefferson, it was
first authored by Wendell
Phillips in a speech before the
Massachusetts Anti-Slavery
Society, 1852.
Jefferson, nevertheless, is
quoted numerous times from
speeches advocating vigilance
on many historic occasions.
There is another advocacy
of vigilance appearing in the
Oxford Dictionary of Quota-
tions where we read:
John Philip Curran
(1750-1817), "The conditions
upon which God has given
liberty to man is Eternal
Vigilance, which conditions if
he break, servitude is at once
the consequence of his crime
and punishment of his guilt."
(A speech on the night of the
election of Lord Mayor of
Dublin, July 10, 1790.)
4401,,A0
Vigilance
351•7700
HOURS:
Continued from Page 2
440 Hy
pun Sod of
Orchard lake)
OPPNIUMIT Y
Irni
PURELY COMMENTARY I
MON.-THUR
9:30-4:30
FRI.
•
4 9:30-6: 0 0
.....
FRIDAY, APRIL 27, 1990
monished diaspora Jews
against critizing Likud
policies.
These admonitions were
rooted in a moral argu-
ment: We who live outside
of Israel, and do not have
to face the consequences
of our opinions, have not
license to influence the
Israeli Government on
such fateful issues as
borders and security.
It now seems — from
Rabbi Schneerson's
perspective at least — that
this principle of diaspora
nonintervention applies
only to others. Widely
revered by his followers
not only as the world's
leading rabbi but also as
an infallible messianic
figure, Rabbi Schneerson
does not hold himself to
the standard that he and
his disciples would impose
upon the rest of world
Jewry.
"From Zion shall go forth
the Law, and the word of
the Lord from Jerusa-
lem" proclaimed the
Prophet Isaiah.
From Zion, not from
Brooklyn.
The Shneerson Lubavitch
kehilot have enrolled an im-
pressive following in this
country. Most of them are ad-
mittedly non-Chabad af-
filiates. They should be the
ones to speak out against the
attempts to dictate Israeli
decisions by non-affiliates
with Israel. They are the ones
to inform Brooklyn that, as
indicated by Rabbi Nadler,
"Out of Zion goes forth law."
Perhaps the condemnation of
the unauthorized prophets
will come from Brooklyn
itself. ❑
When Will The Fighting End •
Agony Of A Child In Jerusalem
T
he experience of a
child often becomes
the testing of a
community.
It has been indicated here
before, in reviewing books for
children, that the elders
share with them life's applica-
tions to which they are
subjected.
Proof of it is now provided in
a story about a child in
Jerusalem who is becoming a
victim of the inhumanities in-
jected there.
The seriousness of the
developing indignities is in a
brief but effectively defined
story for children, When Will
the Fighting End?: A Child's
View of Jerusalem, text by
Ann Morris, concept and
photographs by Lilly Rirlin
(Otheneum-Macmillen).
A Jerusalem lad, Mishlin,
is the medium for learning
the reason for the expressed
hope in the title of this story
of few words yet many
challenges to the unkindly.
Mishlin loves the Holy Ci-
ty and its people. He is
Jewishly loyal and has
respect for all faiths and the
representatives in Jerusalem.
But the parents of a fellow
Jerusalemite, with whom he
palled, ordered the Arab
youngster no longer to play
with him.
When Mishlin goes to the
Dome of the Rock, also having
been at the Western Wall
where Jews pray in talleitim,
Arabs shouted at him that it
is not his home.
Any wonder that the
beautifully illustrated book
containing such tales of
animosity is entitled When
Will the Fighting End?
There is an admonition that
there is an honorable way of
living. Mishlin goes to the
outskirts of Jerusalem and an
Arab shepherd offers him a
cold drink to ease the heat of
the day. In this fashion at
least one Arab ended the
fighting.
There is, therefore, a vital
lesson for good will in this
time of many crises.
Seventeen times in its
history, Jerusalem was
destroyed by invading hordes.
The chronology of it is ap-
pended to When Will The
Fighting End? The dates are
identified Christologically as
B.C. and A.D. For our purpose,
Jewish-wise, they are B.C.E.
— Before the Christian (Com-
mon) Era and C.E. — Chris-
tian Era.
The list is historically im-
portant to be quoted. It
follows:
About 1000 B.C.E. — King
David of Israel and Judah
captures the city and makes
it his capital.
962 B.C.E. — The Temple of
Solomon is completed.
At least one Arab
ended the fighting.
587 B.C.E. — The Babylo-
nians attack and destroy the
city, burning the Temple and
taking inhabitants into
captivity.
516 B.C.E. — The Temple of
Solomon is rebuilt by Jews
who have returned to the city.
332 B.C.E. — Alexander the
Great of Macedonia (now
Greece) seizes control of
Jerusalem.
170 B.C.E. — The Macedo-
nians destroy the Temple.
63 B.C.E. — A Roman
general, Pompey, captures the
city for the Roman Empire.
About 40 B.C.E. — King
Herod, appointed by the
Romans, reconstructs the
Temple. The Wall where Jews
worship today is probably a
remnant of this Thmple.
A.D. 70 — Titus recaptures
the city for Rome, after a four-
year revolt by the Jews, level-
ing the city and destroying
the Temple.
A.D. 131 — The Roman
emperor Hadrian orders the
rebuilding of Jerusalem. The
city is renamed Aelia
Capitolina, and Jews are pro-
hibited from entering it.
A.D. 336 — The Church of
the Holy Sepulchre is com-
pleted under the rule of the
Roman emperor Constantine.
A.D. 614 — Khosrau II of
Persia storms Jerusalem. The
Church of the Holy Sepulchre
is destroyed.
A.D. 691 — The Arab caliph
Abd-al-Malik builds the
Dome of the Rock, after the
Byzantine Empire surrenders
Jerusalem to the Arabs in
637.
A.D. 797 — The emperor
Charlemagne restores the
Church of the Holy Sepulchre.
1099 — Godfrey of Bouillon
captures Jerusalem during
the First Crusade. The "Latin
Kingdom of Jerusalem" is
established.
About 1540 — After the ci-
ty's fall to the Ottomans,
sultan Suleiman the Magnifi-
cent rebuilds what are now
the walls of the Old City.
1917 — Jerusalem is oc-
cupied by British forces dur-
ing World War I.
1923 — Jerusalem is nam-
ed the capital of the mandate
of Palestine, granted to the
British by the League of
Nations.
May 14, 1948 — Israel pro-
claims itself an independent
Jewish republic. The first
Arab-Israeli war breaks out.
May 15, 1948 — The British
withdraw from Palestine at
the end of the mandate.
1949 — Under the Arab-
Israeli armistice, Jerusalem
is divided into two sectors:
The modern city becomes the
Israeli sector; the Old City
and northeastern suburbs are
assigned to Jordan.
1950 — The Israeli sector is
declared the capital of Israel.
1967 — After the Arab-
Israeli war of 1967, in which
Israel captures the Jordanian
section of the city, the United
Nations reunifies Jerusalem
under Israeli control. ❑