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The Libyan Government Is Trying to Keep Control over the Property of Its Expelled Jewish Community

July 24 2017

While Jews have lived in Libya since ancient times, the majority of the country’s Jewish community left between the end of World War II and 1951. Most of the remaining Jews fled after the outbreak of anti-Semitic violence following the Six-Day War. Now, writes Ben Cohen, the Libyan government is trying to keep remnants of local Jewish culture from leaving the country:

Campaigners representing Jewish communities expelled from Arab countries reacted furiously on Tuesday to an effort by the current Libyan government to win legal recognition for its claims to property of Jewish heritage.

[U]nder the terms of a memorandum of understanding (MoU) which the Libyans have submitted to the U.S. State Department, the historic properties of the Jewish community in Libya—including archives, holy books, and objects used in synagogue worship—would be barred from entry into the United States. . . .

Ordered by the government to leave the country “temporarily” with the equivalent of $50 each, none of Libya’s Jews [who left in 1967] ever returned. Following Colonel Muammar Gaddafi’s successful coup in 1969, all property and assets belonging to the community were seized, while the promised “compensation” never arrived. . . .

Attempts by Libyan Jews to restore their cultural heritage in the country following Gaddafi’s overthrow in 2011 have typically been met with hostile responses. In 2011, an effort by Tripoli-born Jew David Gerbi to restore the city’s synagogue was abruptly ended when he was driven from the site by a group of armed men.

Read more at Algemeiner

More about: Anti-Semitism, Jewish World, Libya, Mizrahi Jewry, Synagogues

The Movement to Return Jewish Worship to the Temple Mount Has Gone Mainstream

Sept. 25 2017

During the eruption of violence against Israelis in Jerusalem this summer, and the subsequent struggle over metal detectors, the Islamic authorities briefly boycotted the Temple Mount. As a result, Jewish visitors, normally prohibited from praying there, immediately began to do so. Meir Soloveichik puts the episode in context and describes its meaning:

The Temple Mount is fast becoming a pilgrimage site for religious Jews. In the past, most abstained from visiting out of concern that they might enter a sacred area in a state of ritual impurity, but many now believe that, with a knowledge of the layout, history, and religious laws pertaining to the location, it is permissible to visit certain parts of the Temple Mount plaza. They thus visit the site under religious guidance—immersing first in a ritual bath, or mikveh—and tread only in specific areas. What was once a trickle of pilgrims has become a stream, and this year they numbered in the many thousands. . . .

[Indeed, a] sea change has taken place in the past fifteen years: . . . the segment of Jews visiting the Temple Mount is becoming more and more mainstream, supported by rabbis noted for their liberalism in social or religious affairs. . . .

Visiting Jews were, for a brief and brilliant moment [this summer], able to utter several words of prayer without interference. The Israeli media published photos of a diverse group of Jews standing on the Temple Mount reciting the kaddish, so close to where their ancestors, on Yom Kippur, had once stood listening to the high priest pronounce the Name of God. Soon after this kaddish, the [status quo ante] returned; Jews again were no longer free to pray at the site toward which all Jewish prayer has been directed for thousands of years. But images of that one unimpeded kaddish remain; to study them is to look back on the miraculous and heartbreaking past half-century in Jerusalem, to celebrate what has been achieved, and to mourn what might have been.

Read more at Commentary

More about: Judaism, Palestinian terror, Religion & Holidays, Temple Mount