The first minyan on the Temple Mount in 913 years (updated - not quite)

Something rather momentous happened on Monday.

A group of ten Jewish men prayed together on the Temple Mount.

From Times of Israel:

Likud politician Moshe Feiglin on Monday violated the unwritten rule that prohibits Jews from practicing religion on the Temple Mount, as he prayed at the holy site.

Feiglin, a political hard-liner, is No. 15 on the Likud list for the upcoming elections and head of the Jewish Leadership faction within the right-wing party, a nationalist group defined by many as extreme.

Footage obtained by Channel 10 showed a group of Jews, including the likely future MK, as they prayed on the Temple Mount.

Though there is no law against Jews praying on the Temple Mount, for years both Israeli officials and the Islamic Wakf — the religious group in charge of managing the site — have told Jews not to carry out religious ceremonies or prayers at the site, for fear of violence and a potential outbreak of riots.

The video makes it clear that this wasn't a few people praying - this was a minyan, as opposed to other times that individuals prayed on the Har HaBayit.

When was the last time there was a minyan on the Temple Mount? One might think it was before the destruction of the Second Temple in 70 CE, but there is much evidence that Jews visited the site, off and on, for hundreds of years afterwards through the Byzantine era. In a fascinating paper by Gedalia Meyer and Henoch Messner about the halacha and history of Jews visiting the Temple Mount, we learn:

Following the Arab conquest we have very little information concerning Jewish activity on the Temple Mount. Unlike during Byzantine times, there is no indication that the Muslims prohibited Jewish visitation to the site. The first solid report of what was going on during this time comes in the early 12th  century when Jerusalem was already in the hands of the Crusaders. This report is found in a rarely referenced book called  Megilas Hamegila by Avraham ben Chiya. He was a rabbi who is believed to have lived in Barcelona and was occasionally quoted by the Abarbanel, among others.

On page 99, he mentions that the Arabs had good relations with the Jews. He says that the Jews were even permitted to have a synagogue on the Temple Mount, which they used on holidays to serve in place of the sacrifices that had been offered in the Beis Hamikdash.

This synagogue was destroyed when the Crusaders came [in 1099], and since that time the Jews were prohibited from entering the Temple Mount area.

The fact that there was an actual, functioning synagogue on the Temple Mount in the 11th century is not well known.

Any way you look at it, this visit on Monday was historic.

The Islamic media noted that Feiglin visited, and that he "attempted to perform Jewish and Talmudic rituals," but there has been no note about the prayer quorum. Certainly there have been no riots as Muslims have threatened for years.

(h/t Yerushalimey)

UPDATE: There was a minyan for several days on the Temple Mount when Jerusalem was liberated in 1967. From a letter by Rabbi Shlomo Goren, chief rabbi at the time:

In the framework of the function of the Military Rabbinate, we held organized study and prayer on the Temple Mount -- Shacharit (morning service), Mincha (afternoon service), and Ma'ariv (evening service), and Torah reading on Shabbat, Monday, and Thursday on the Temple Mount Plaza itself, inside the Mugrabi Gate, near our study center. Once, the Waqaf people tried to close the Shevatim Gate, on the northeastern end of the Temple Mount, from a gathering of officers of the Military Rabbinate that was held on the Temple Mount. We broke through the gate and entered. That taught them the Temple Mount is ours officially and practically.

On the 9th of Av, 5727 (1967 CE), I held a Mincha service for a small group on the Temple Mount Plaza across from the steps going up south of the Dome of the Rock, a place that is permissible to enter according to all Halachic authorities. This Mincha service on the 9th of Av on the Temple Mount raised many reactions in the media in Israel and abroad. Jewish writers hostile to religion in the State started incitement against our efforts to renew Jewish prayer on the Temple Mount.

In the midst of deliberations, in both governmental and religious frameworks, about renewing Jewish prayer on the Temple Mount and building a permanent synagogue on the open southern plain, the Minister of Defense told me, to my great surprise, that he decided to pass the auspices and responsibilities for all arrangements on the Temple Mount to the Islamic Waqaf. He ordered me to take the Torah study center of the Military Rabbinate down from the Temple Mount and to remove all officers of the Temple Mount. From then on, according to him, the Military Rabbinate has no responsibility for the arrangements there, and I should stop organizing Jewish prayer on the Temple Mount. I accepted the order with anger and pain, and I told the Minister of Defense that this is likely to bring about a third destruction, since the key to our sovereignty over Judea, Samaria, and Gaza is the Temple Mount.

(h/t Dr. Mike Cohen)

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Hamas and Fatah "unify" - in wanting to kill Jews

From Al Arabiya:

Rival Palestinian factions Fatah and Hamas said on Monday they have decided to end years of infighting in a show of solidarity over the Gaza crisis, AFP news agency reported.

“From here, we announce with other (factional) leaders, that we are ending the division,” senior Fatah official Jibril Rajoub told a crowd of about 1,000 who gathered for a demonstration in Ramallah, the West Bank’s political capital.

Among those present at the rally were top members of Hamas’s leadership in the West Bank as well as senior officials from its smaller rival Islamic Jihad, the AFP correspondent said.

Ramallah’s Manara Square was a sea of Palestinian flags as the crowd chanted “Unity!” and “Hit, hit Tel Aviv” in an appeal to Hamas militants who have fired at least five rockets at the coastal city since Thursday.

Its so nice to know that they can agree about something!

Obviously, this is a joke - Hamas in Gaza didn't announce any unity, and they are the only ones who count. It is not conceivable that Hamas would accept Fatah negotiating cease fire terms on its behalf.

Only this morning Fatah complained that the Gaza leaders were keeping Fatah members under house arrest.

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The issue of Jewish refugees has been brought up to the UN before

From JPost:

Israel on Friday called on the international community to recognize the suffering of Jewish refugees from Arab countries and their material claims the same way it acknowledges the plight of displaced Palestinians.

Deputy Foreign Minister Danny Ayalon, Ambassador to the UN Ron Prosor and World Jewish Congress President Ronald Lauder presented the recently launched diplomatic campaign in a special gathering at the UN before Israeli officials, foreign diplomats, activists and journalists.

“Today’s event is about the past but more importantly about the future,” said Prosor.

“Our purpose is clear and simple: To give justice for one million Jews whose stories have been hidden and left untold.”

He added: “For 64 years the history has been distorted and whitewashed in the UN. Arab countries have never taken responsibility for creating more than 800,000 refugees.

Yet not a single syllable – and listen to this – can be heard in any of the 1,888 UN resolutions on the Mideast.”

Israel was founded on the ethos of being a safe haven for Jews in their historic homeland as a response to the persecution of Jews throughout history and the horrors of the Holocaust in Europe in particular.

The story of its citizens who left, fled or were expelled from Arabic-speaking countries while the Israeli-Arab conflict flared has been relatively neglected, a fact Ayalon acknowledged in his speech.

“For some reason this issue was never raised, never discussed, and without too much mea culpa, this was wrong,” Ayalon said. “But it’s never too late.”

Arabic media have been hysterical over this conference for the past month, with scores of Arabic articles have been written only in the past day. They are uniformly critical of the conference, claiming that there is no such thing as a Jewish refugee, or that any compensation to Jewish refugees is against international conventions, or even that "Zionist terror" is what caused Jewish refugees to flee Arab countries.

But mostly they are claiming that this is a brand-new, contrived attempt to take attention away from Palestinian refugees.

So here is a brief survey of times that Israel or Jews brought the topic up to the attention of the UN:

1951:

The plight of the Arab refugees was the direct result of the hostilities launched by the Arab themselves against Israel to crush her out of existence at birth. The real claim of the refugees lay against the Arab Governments which had sent their armies to invade Israel, in cynical violation of their international obligations. For its part, the Israel Government was willing to make a contribution to the resettlement of the refugees, provided that such an arrangement be mutual. Israel had taken in some 200,000 Jewish refugees from the Arab Governments concerned. His delegation was willing to embark upon a discussion of the question with the Arab States, with a view to finding a constructive overall solution.

Israel was also willing to take up the question of blocked accounts, subject likewise to the understanding that any discussion would include the blocked accounts in Iraq and Jews who had left that country and been admitted to Israel.

1987:

Mr. RAMIN (Israel), speaking in exercise of the right of reply, said that the representatives of the Sudan and the United Arab Emirates had referred to only one side of the refugee problem. A study published by the United Nations Department of International Economic and Social Affairs, entitled Trends and Characteristics of International Migration since 1950, dealt with the Palestine refugees as part of the broader phenomenon of international migration. According to that study, as a result of the partition of Palestine, about 700,000 Palestinian Arabs had left the territory that now constituted the State of Israel, while a large proportion of the Jewish population of the Arab States of Asia and North Africa had moved to Israel, the latter migration extending well into the 1960s. The study indicated that 578,000 Jewish immigrants from Arab-speaking nations had been received by Israel. Both the Palestinian Arabs and the Jewish refugees from Arab countries were dealt with in the study under the same heading.

In an article published in May 1975 in the Lebanese daily paper Al-Nahar, a well-known Palestinian Arab scholar had stated that the Jewish refugees from the Arab States had been displaced in the most brutal manner after their property had been confiscated, and that their migration to Israel had had a very direct impact on the Palestinian problem. Lastly, in his memoirs published in Beirut in 1973, a former Prime Minister of the Syrian Arab Republic had admitted that the Arab leaders themselves had encouraged the Palestinians to leave their homes and lands, something which had had disastrous results for 1 million Palestinian Arab refugees.

Also 1987:

That war had caused a large-scale movement of Arabs out of Israeli territory and an increased exodus of Jews from the Arab States where their families had lived for centuries. At that time, there had been about 1 million Jews in the Arab countries, the majority of whom had since found refuge in the Jewish State and within a relatively short time had become self-supporting citizens. With the acquiescence of the Arab Governments, there had been a virtual exchange of population between Israel and the Arab countries, somewhat similar to that between Greece and Turkey in the 1920s and between India and Pakistan in the late 1940s. The search for a possible settlement could not be based on reversing those two parallel movements of large masses of people but must be guided by the successful integration of refugees in other parts of the world.

There had been no discussions in the United Nations about the plight of the Jewish refugees and no relief agencies established to help in their rehabilitation. The Arabs who had left Israel had also found refuge among their own kin, the great majority merely moving from Jewish-controlled areas of Palestine to those under Arab control. Yet they had become wards of the United Nations, and UNRWA had been set up to assist in their rehabilitation. The most striking difference between the treatment of the two groups of refugees, however, had been the attitude of the Arab Governments towards their own brethren. Their misery was to be perpetuated and exploited in the campaign of unabated political and military hostility against Israel. Development plans to resettle them and provide work had been rejected by the Arab Governments, which had also barred emigration to receptive third countries. Attempts by refugees to become self-supporting within the host countries were discouraged. Those facts had been recognized in the January-March 1957 bulletin of the Research Group for European Migration problems, which had stated that the Arab Governments were seeking to prevent any sort of adoption and integration because the refugees were seen as a political means of pressure to obtain the greatest possible number of concessions. A former head of UNRWA in Jordan had said in 1958 that the Arab States wanted to keep the refugee problem as an affront to the United Nations and a weapon against Israel.

1991:

Significantly, the sponsors of this resolution have not suggested at any time that similar steps be taken regarding the confiscated Jewish property in Arab countries. As a result of the 1948 War, approximately 800,000 Jewish refugees from Arab countries were resettled in Israel. The property left behind by these Jewish refugees (estimated to be worth billions of dollars) was expropriated by the governments of the Arab countries in which they lived. There can be no difference in law, justice or equity between the claims of Arab and Jewish property owners. By doing so, the sponsors of resolution 45/73 H are suggesting that Israel's sovereignty is limited or restricted by some provision that does not apply to other Member States of the United Nations.

2001:

DAVID LITTMAN, of the World Union For Progressive Judaism, addressed the question of Jewish refugees from Arab countries in 1947. After the proclamation of independence of the State of Israel, the armies of five Arab countries, with the support of the Arabs of Palestine under British mandate, had invaded the new State. This war was a pretext for the intensification and legitimization of a settling of accounts in Arab countries. The leaders of these countries had forced Jews to abandon their homes and property and take the path to exile. The State of Israel constituted a natural refuge for the great majority of these refugees from the Arab world. These Jewish refugees had been the victims of waves of pogroms and humiliation. These refugees, unlike the Arab refugees of Palestine, did not receive any compensation from the international community, and had not even requested any compensation.

2003, written statement submitted by World Union for Progressive Judaism to the UN:

During the first half of the 20th century thousands of Jewish men, women, and children, the young and the old, were brutally massacred in Arab countries in North Africa, Iraq, Syria, Egypt, Libya, and Aden — even under French and British colonial rule — and also in Palestine by lawless gangs soon after the British conquest in 1918, and throughout the Mandate period.

Already in Iraq (1936, and especially the Baghdad farhud of 1941), Syria (1944, 1945), Egypt and Libya (1945), and Aden (1947), murderous attacks had killed and wounded thousands. All these events occurred before Israel’s independence. Here is a description from the official first-hand report in 1945 by Tripoli’s Jewish community president Zachino Habib on what happened to Libyan Jews in Tripoli, Zanzur, Zawiya, Casabat, Zitlin on 4-5 Nov. 1945: “The Arabs attacked Jews in obedience to mysterious orders. Their outburst of bestial violence had no plausible motive. For fifty hours they hunted men down, attacked houses and shops, killed men, women, old and young, horribly tortured and dismembered Jews isolated in the interior.... In order to carry out the slaughter, the attackers used various weapons: knives, daggers, sticks, clubs, iron bars, revolvers, and even hand grenades.” (6)

A recent example of such terrorist acts was perpetrated on 11 April 2002 when the jihadist bombing of the ancient al-Ghariba synagogue of Djerba in Tunisia killed 17 and badly wounded many others, most of them elderly German tourists. A spokesman for Al-Qaeda claimed responsibility for the bombing. Tunisia’s remaining Jewish community of about 1,000 — a remnant of an indigenous community with roots in the country’s Phoenician past — will probably soon seek security in Israel and elsewhere, as have 99 percent of their co-religionists since the late 1940s.

In 1945 about 140,000 Jews lived in Iraq; 60,000 in Yemen and Aden; 35,000 in Syria; 5,000 in Lebanon; 90,000 in Egypt; 40,000 in Libya; 150,000 in Algeria; 120,000 in Tunisia; 300,000 in Morocco, including Tangiers – a total of roughly 940,000 (and approximately 200,000 more in Iran and Turkey). Of these indigenous communities, less than 50,000 Jews remain today – and in the Arab world their number is barely 5,000, one-half of one percent of the overall total at the end of the Second World War.

Pogroms and persecutions — and grave fears for their future — regularly preceded the mass expulsions and exoduses of these indigenous Jews, whose ancestors had inhabited these regions from time immemorial, over a millenium before the successive jihad waves of Arab invaders from the seventh century. Beginning in 1948-49, more than 650,000 of these Oriental Jewish refugees, stripped of everything, were integrated into Israel's sparse area of 20,000 km2 – even as the new State was being threatened with extinction by neighbouring Arab States. A further 300,000 or so Jewish refugees found asylum elsewhere, in Europe and the Americas.

About half of Israel's 5.2 million Jews — from a population of about 6.5 million, of whom roughly 20% are Arab, Druze, and Bedouin Israelis — is composed of these forgotten refugees and their descendants, who received no humanitarian aid from the United Nations and did not ask for it. It was Israel alone, with the help of Jewish communities just emerging from the Shoah, which achieved their humanitarian survival and integration into a nascent society.

Similar statement from WUPJ to the UN, 2010:

The transfer of populations on a large scale has been a characteristic of human history, particularly in the Orient – deportations, expropriations and expulsion of dhimmis (Jews, Christians and other indigenous peoples) was a constant factor over a long history of dhimmitude – after the Arab jihad-wars of conquest, expropriation and occupation. This policy continues, while a historically-flawed memory systematically spotlights only Arab refugees from a part of Mandatory Palestine as a result of war while forgetting others – particularly dhimmi Jews in their ancestral homeland, expropriated and expelled over the centuries, and their numerous brethren in the Arab-Muslim dar al-Islam. Jews were forbidden to reside in Arabia since the advent of Islam (except for Yemen and a part of the Gulf region), and in the eastern part of Palestine since 1922, when it became the Hashemite Emirate.

The hardship endured by the great majority of these indigenous Jewish refugees from Arab countries has never been examined by UN bodies, nor the loss of their inestimable heritage dating back two and three millennium – nor their vast personal and property rights. This great injustice should be addressed at the United Nations and elsewhere, all within the context of an equitable global solution for a peaceful, international recognition of a two-State solution. A noteworthy document – with references to specific references to Jewish refugees by both President Jimmy Carter and President Bill Clinton was adopted by the U.S. House of Representatives as Resolution 185 on 1 April 2008.

...It should also be allowed under international law for Jews to live in the whole League of Nations area of Palestine (within both the Arab Kingdom of Jordan and the future Arab State of Palestine), just like Arabs, Druze and other non-Jews do in Israel, either as Israeli citizens or foreign residents.

It isn't that the issue of Jewish refugees has never been mentioned at the UN before. The issue is that for 65 years, the issue of Jewish refugees was deliberately ignored by the UN.

By the way, here is a chart of the disappearance of Jews from Arab countries since 1948:

	1948[1]	1958	1968	1976	2001
Aden	8,000	800	0	0	0
Algeria	140,000	130,000	1,500	1,000	0
Egypt	75,000	40,000	1,000	400	100
Iraq	135,000	6,000	2,500	350	100
Lebanon	5,000	6,000	3,000	400	100
Libya	38,000	3,750	100	40	0
Morocco	265,000	200,000	50,000	18,000	5,700
Syria	30,000	5,000	4,000	4,500	100
Tunisia	105,000	80,000	10,000	7,000	1,500
Yemen	55,000	3,500	500	500	200
TOTAL	856,000	475,050	72,600	32,190	7,800
	(Roumani 83)	(AJY 58)	(AJY 69; Yemen: AJY 70)	(AJY 78)	(AJY 01;  AJY 88)

---

[1] Estimates based on UN document “Trends and Characteristics of International Migration since 1950 – Refugee Movements and Population Transfers” (UN Department for Economic and Social Affairs, Demographic Study No. 64 ST/ESA/Ser. A/64).

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Hundreds throw shoes at Fayyad's picture in Hebron

From Palestine Times, photos of yesterday's protests in Hebron:

As if they didn't already accuse Fayyad of being a "Zionist," reports say that Israel is trying to get money from the US and Europe to prop up the PA (since the alternative would be even worse.)

Since anything that Israel does is by definition evil, then Israel cooperating with the PA proves that the PA is Zionist. As a result, these brilliant secular protesters are going to open up their lives to be run by Hamas, purely because Hamas is more anti-Zionist.

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Israelis keep agreement on Cave of Patriarchs; Muslims complain

Ever since 1996, under the Wye River memorandum, Israel and the PA agreed to divide access to the Cave of the Patriarchs in Hebron.

For most of the year, the Muslims have exclusive access to 81% of the site; the Jews have the other 19%.

For ten days a year, though Jews have exclusive access and for ten days the Muslims have exclusive access. (Jews cannot visit the cenotaphs to Isaac and Rebecca except for those ten days.)

So, naturally, when the Jews have access, the Muslims complain.

For Rosh Hashanah,Yom Kippur and the first days of Chol HaMoed Sukkot, Jews will be able to visit the entire site. This is apparently big news to Egypt's Youm7 site, which has a screaming headline about Israel "closing" the site.

Not only that, but they interview Zaid Jabari, an official in Hebron, who says that "the Ibrahimi Mosque mosque is purely Islamic in its entire area; none of it has any relation to the Jews at all, and all actions taken against it are false. This closure is not the first for the Ibrahimi, but comes within the series of attacks continuing against it. The occupation seeks to impose Israeli hegemony on the Ibrahimi Mosque by force of arms, and turning it into a synagogue."

He urged the international community to pressure Israel to give the entire shrine to Muslims.

It's really funny how a shrine that predates Islam and that is the resting place of the founders of the Jewish people is considered Islamic by Muslims.

And not a single Muslim would ever publicly disagree.

Keep in mind that under Muslim rule, non-Muslims were not allowed to enter the shrine at all. And even between 1967 and 1996, Jews who visited were often attacked by Muslims:

In 1968, a special arrangement was made to accommodate Jewish services on the Jewish New Year and Day of Atonement. This led to a hand-grenade being thrown on the stairway leading to the tomb on October 9 in which 47 Israelis were injured, 8 seriously. On November 4, a large explosion went off near the gate to the compound and 6 people, Jews and Arabs, were wounded. On Yom Kippur eve, October 3, 1976, an Arab mob destroyed several Torah scrolls and prayer books at the tomb. In May 1980, an attack on Jewish worshippers returning from prayers at the tomb left 6 dead and 17 wounded.

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17th century Persian persecution of Jews

I just stumbled across a chapter of a book called "Two journeys to Jerusalem, vol. 1"  from 1759. The chapter is entitled "The fatal and final Extirpation and Destruction of the Jews out of the Empire of Persia, begun in 1663 and continuing until 1666, and the Occasion therof." 

This chapter seems to have been written in 1666 itself, and it has a story I cannot find anywhere else.

According to the book, during the reign of Shah Abbas I, a prince of Persia had the idea to open up trade between Persia and neighboring countries, by making it easier for traders to travel and make agreements. Naturally, the Jews from within and without Persia took advantage of this loosening of restrictions and prospered. This made their competitors jealous so they complained to the Shah.

Abbas had to come up with a way to keep the benefits of the trade while stopping the Jews from profiting. So he came up with a plan and summoned the Jewish religious leaders.

The Sophy (I think he is a prince and grandson who succeeded Abas I) asked them what they thought of Jesus. Frightened, they answered that they did not believe in him and expected their own messiah to come to deliver them from their oppressors.

He then became angry, saying that even the Koran writes favorably about Jesus, and calling them names. He then asked what they thought about Mohammed. This question scared them even more, and after conferring they said that since Mohammed was an Ishmaelite they do not consider him a false prophet, although they do not believe in him.

The Sophy then asked them to come up with a date by which the Jewish messiah would arrive. If he did not appear, they would be subject to death or conversion; if he did, then the Emperor would convert to Judaism.

Thinking it over, they gave a date seventy years in the future, calculating that in that time period al lof them would be dead and by then the Jews would come up with a plan to either pay off the Emperor or th eedict would be forgotten. The emperor accepted the term, and even added five years to it.

Decades later, the great-grandson of this Emperor - Abas II - came upon the old edict. At that same time there were rumors about a Jewish messiah who had appeared (the false messiah Shabbatai Tzvi) and this frightened the later emperor into deciding to destroy the Jews of Persia.

A proclamation was written, sounding much like the story of Esther, where any citizen was allowed to kill every Jewish man, women and child unless they converted to Shia Islam. The edict was first put in place in Isfahan and later in all of Persia, between 1663 and 1666.

According to this book, the Persians accepted the edict with relish, and they attacked the Jews who did not convert or manage to escape Persia (many to India, Turkey and elsewhere.)

This ends the story in the book.

According to other sources, however, things happened a little differently, with a different chronology. From The Jews Under Muslim Rule: The Case of Persia, by David Littman, 1979:

I don't know which account is more accurate.

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Fatah/Hamas "unity" news

Ever since Hamas shut down the voter registration office in Gaza, they have waged a campaign of arresting Fatah members there.

Hamas listed a series of conditions before re-opening the office, including appointing its own members to the commission, having Fatah release Hamas prisoners in the West Bank, and some demands on West Bank voter registration.

The fake "unity" keeps rolling along....

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As PA faces splits, Palestinian Islamists look to unify

Ma'an has an essay in the wake of this week's protests and violence in Ramallah:

Something deep and painful was broken in Ramallah this week: along with the bones broken by violent Palestinian plainclothes and official security officials dealing with a protest, Palestinian trust was permanently wounded.

...The fact that the latest protests came from young people that do not belong to either PLO factions or Hamas seems to have made the security apparatus feel that it can act with impunity against them. This has proved to be a mistake and if it continues, it will bring long-term damage to the Fatah leadership.

It is unlikely that the current protests will produce anything close to the two intifadas that shook the earth of the occupiers. If anything, the current protests and the dynamism created by the security’s crackdown will produce large protests against the Palestinian Authority.

Palestinian resentment at the unending West Bank-Gaza split and the disgust with the negotiation process will most likely lead to a strengthening of this popular anti-PA movement. And if the demands and aspirations of these protesters are not taken seriously, the very foundation and legitimacy of the current Palestinian leadership will be seriously put to test.

Meanwhile, Islamic Jihad is trying to get closer to Hamas:

Palestinian factions will meet Thursday for reconciliation talks in Gaza City, an Islamic Jihad leader told Ma'an.

Khalid al-Batsch told Ma'an that Islamic Jihad invited parties to meet at its offices since the scheduled talks in Cairo were delayed and because of Hamas' decision to suspend voter registration in Gaza.

If things keep going as they are, the Palestinian Spring will look a lot like the Egyptian.

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