On Saturday, 19.5.2012, around four thirty in the afternoon, a large group of settlers descended on the eastern outskirts of the village ‘Asira al-Qibliya, from the settlement Yitzhar. B’Tselem volunteer photographers filmed the events from two angles. The video shows the settlers, some of whom were masked and armed, throwing stones at Palestinian homes, and fires beginning to burn. One of the masked settlers was armed with a “Tavor” rifle which is only used by infantry soldiers, raising the suspicion that he is a soldier on leave. . .
The video footage raises grave suspicions that the soldiers present did not act to prevent the settlers from throwing stones and firing live ammunition at the Palestinians. The soldiers did not try to remove the settlers and in fact are seen standing by settlers while they are shooting and stone throwing.
The fanatical settler’s from Yitzhar went on another of their rampages last Saturday in the village of Asira al-Qibliya near Nablus. Soldiers guarded and protected them as they shot one of the villagers in the head.
I viewed the attack in a different light this time from past settler attacks. Last week in one of the discussions here about the extremists settlers a commenter, Elliot, in conversation with Shunra about the extremist settlers, mentioned “attacking Palestinians on the Sabbath a religious requirement”. This seemed very extraordinary to me and I inquired about it. Here is his explanation:
You may have seen clips of settlers in white shirts attacking Palestinian olive farmers. The settlers wear white shirts on the Sabbath and religious holidays.
Rabbinic Judaism developed the concept of Sabbath to the point where it supersedes a whole list of Biblical commandments.
The settlers reading of Judaism is regressive. They promote “The Land” to supremacy. The settlers have revived a defunct Talmudic law that states: if non-Jews are encroaching on Jewish property in the Land of Israel, you are required to violate the Sabbath and take up arms to fight them off. Palestinian olive farmers, who insist on continuing to grow their olive trees right next to Jewish settlements, fit the bill.
The scandal involving Israeli rabbis who publicly banned the sale and rental of Jewish-owned apartments to Palestinians is a similar case.
This recent Yitzhar settler attack took place on Saturday, the sabbath.
Shunra and Elliot were discussing Sefi Rachlevsky’s book, Hamoro Shel Mashiach (The Messiah’s Donkey).
I’m familiar with the term Hamoro Shel Mashiach (The Messiah’s Donkey) from Kook theology which fuels ideological settlers on the West Bank. 100 years ago, “the Messiah’s donkey” was a stratagem of the devoutly religious to explain how come the Jewish Age of the Messiah was led not by the devout but by atheists. The donkey provided a solution; the atheists are the donkey that heralds the Messiah. The atheists will build the roads and towns. And then, the religious, will infuse that “body” with spirit.
From the way Israel is going, the plan seems to be working.
The Messiah is taking over from the donkey.
Here is part of Wiki‘s report about the Messiah’s Donkey:
In Israel, the phrase “the Messia’s Donkey” can also refer to the controversial political-religious doctrine ascribed to the teachings of Rabbi Avraham Yitzhak Kook which claims that secular Jews, which represent the material world, are an instrument in the hands of God whose purpose it was to establish the State of Israel and begin the process of redemption, but upon its establishment they would be required to step aside and allow the Religious-Haredi public to govern the state. According to this analogy, the secular Jewish public are the “donkey”, while the Religious-Haredi public who would take their place represent a collective quasi-Messianic body. A book called ‘The Messiah’s Donkey’, which focuses on this issue, was published in 1998 by Seffi Rachlevsky and caused widespread controversy among the Jewish-Israeli public; according to Hassidic teaching the donkey is a symbol of the fact that the Messiah and Messianic age will not oppose the material world, but rather harness it for sacred purposes. Thus, the act of riding upon the donkey is a symbol of the sovereignty of the Messiah over the material world (represented by the donkey).
When I saw the soldiers protecting the settlers I wondered if they were not playing the part of Rabbi Kook’s version of the Messiah’s Donkey? If so, would not the government of Israel also be in the role of the Messiah’s Donkey? If not, why wouldn’t the government be prepared for these events every Saturday?
Watch as the settlers first approach the village. Why can’t they just stay home on the sabbath?