Remember the days of old, consider the years of many generations: ask thy father, and he will recount it to thee; thy elders, and they will tell thee. (Deuteronomy 32:7)
This organization shall be known as HISTORICAL SOCIETY OF JEWS FROM EGYPT, and not of Egypt or of Egyptian Jews, but FROM EGYPT
IN REMEMBRANCE: 50 YEARS AFTER THE‘SECOND EXODUS’1948-1998
THE CULTURAL HERITAGE OF THE JEWS FROM EGYPT AS AN ELEMENT IN THE PROMOTION OF RELATIONS BETWEEN JEWS AND ARABS
By Ada Aharoni, Ph.D.
Technion, Haifa, Dept. of General Studies 57 Horev StreetHaifa, Israel 34343
Tel. 972-4-8243230
Fax : 972-4-8261288
Email: ada@tx.technion.ac.il
URL: http://tx.technion.ac.il/~ada/home.html
ABSTRACT;
This paper attempts to briefly explore the cultural heritage of the Jews from Egypt, and their historical “Second Exodus” (1948 - 1967), as potential factors that may contribute to the promotion of relations between Jews and Arabs and reconciliation in the Middle East.
The Jews of Egypt in modern times, were educated and brought up both in the traditions of the symbiotic cultural relations between Jews and Arabs in the Golden Age, in Medieval Spain, and on Western and Middle Eastern cultures and values. They possessed a rich cross-cultural heritage and ability, and were able to appreciate the culture and mentality of their Arab neighbors. These factors inherent to their cultural heritage in the past, and in the present, can constitute a significant bridge leading to understanding, respect and harmony between Jews and Arabs.
Another factor which if used wisely, can help to promote reconciliation in the Middle East, is what has come to be known as “The Second Exodus.” From the late 1800’s until 1948, the Jewish community in Egypt, which was estimated to number approximately 80.000 people, mainly living in Cairo and Alexandria, was a vibrant, prosperous, and dynamic element of Egyptian society. Towards the end of the Second World War, due to the conflict in the Middle East, the atmosphere changed and the Jewish population had to leave. Today, there are only about ninety Jews living in the whole of Egypt. That means, there has been a “Second Exodus,” of the Jews from Egypt, which took place in our own century, and yet, it has been deplorably overlooked by both historians and policy makers.
The cultural heritage of the Jews of Egypt in modern times, as well as the tragic uprooting and dispersal of this ancient and vibrant community, have not yet been thoroughly explored or recorded. Neither have their cultural and historical heritage been taken into account as a potential factor in the present endeavors towards an era of peace in the Middle East. The “Second Exodus” is a blatant proof that in wars and conflicts, both sides of the uprooted people suffer, and not merely the one side, as Palestinians/Arabs often feel. These historical and cultural heritage facets should be given urgent attention and should be extensively researched. The results of the research could help policy makers, in addition to diplomatic efforts, in the promotion of peace in the Middle East.
THE CULTURAL HERITAGE OF THE JEWS FROM EGYPT AS AN ELEMENT IN THE PROMOTION OF RELATIONS BETWEEN JEWS AND ARABS
Ada Aharoni, Ph.D.
Technion, Haifa, Dept. of General Studies
I The Cultural Heritage of the Jews of Egypt
The main question I attempt to explore in this paper is whether the cultural heritage of the Jews from Egypt, which includes the experience of the “Second Exodus,” can constitute an intercultural bridge of understanding and respect between Jews and Arabs.
On close examination of major historical periods and events in the history of the Jews in Egypt, from ancient times to the modern era, it is interesting to note that they have traditionally, and for long periods constituted a bridge between cultures.
In the first century, when the philosopher, Philo the Alexandrian, translated the Bible into Greek (the Septuaginta), he not only introduced Jewish elements into Hellenic culture, but also contributed to the bridging between Jewish culture and the Hellenic world. And in the tenth century, when Saadia Hagaon translated the Bible into Arabic, it introduced Jewish influences and values into Islamic culture, and it helped to promote intercultural Jewish -Islamic symbiotic traditions. His translation of the Bible and other writings are widely used to this day. It is the basis of important scholarly research work at the Islamic University of El Azhar in Cairo and other various institutions around the world.
In the eleventh century, the great Jewish philosopher, Moses Maimonides, came to Egypt from Spain as a young man and wrote all his important philosophical and creative work in Egypt. His writings were influential not only among the Jews but also among the Moslems. He wrote both in Hebrew and Arabic, and even sometimes in Hebrew using Arabic letters, or in Arabic using Hebrew letters. He was venerated by both Jews and Moslems, under his Hebrew name: Moshe Ben Maimon, and his Arabic name: Abu Amran Obeid Illah Moussa Ibn Maimoon El Cortobi. He is today, at the same time, the major leading figure in Judaism, and highly considered by Moslems as an outstanding contributor to Islamic philosophy.
It is estimated that more than one third of the Jews in Egypt in modern times were descendants of the Jews from Spain, and they retained their rich Jewish - Spanish heritage. In the “Golden Age” of Medieval Spain, many famous philosophical, cultural and literary figures were venerated and admired by both Jews and Arabs. Among them is the leading poet known by the Jews as Yehuda Ben Shmuel Halevi, and by the Arabs as Abu El Hassan El Lawi; and the writer and philosopher known by the Jews as Shlomo Ben Yehuda Ibn Gabirol, and by the Arabs as Abu Ayub Suliman Ibn Yehia. There were also some famous women poets, such as Casmona Bat Ismail, known by her Arab name as Casmona Bint Ismail, who was appreciated by both Jews and Arabs. She was versed in Hebrew and Arabic, and her delicate poetry powerfully revealed the secrets of the universal hidden soul. (1)
The Spanish Inquisition (1492), led to the persecution and exile of both Jews and Moslems. The Turkish Sultan opened the doors to a great number of the Jews from Spain who fled the Inquisition, and provided them with a safe haven, mostly in Istanbul or in Izmir. From Turkey many of them emigrated to Egypt. They spoke Ladino, the Spanish-Jewish language, and retained their rich traditional cultural heritage, including their openness and respect of the Arab culture.
Those various intercultural traditions and trends from the past were developed still further in various new directions, in modern Egypt. The Jews in Egypt, were taught at least three basic languages: French (which from the time of Ferdinand de Lesseps who built the Suez Canal, had become the mother tongue of most of the Jews), Arabic, and English. They were also often taught Hebrew (the language in which they prayed), and sometimes they were also taught Italian. In addition, many of them spoke Ladino (the Jewish Spanish language of the fifteenth century). Thus, though they lived in the East, they were exposed to the cultures of both the East and West, and were mostly sent to French , English or Jewish schools.
At the Opera in Cairo for instance, which was regularly frequented by Jews, the cultural programs offered included not only the well-known Om Kulthum, and the Jewish singer Leila Mourad, but also the peaks of European culture, such as: The Shakespeare Company from Stratford on Avon, the Comedie Francaise from Paris, the Royal Ballet from London, the Comedia del Arte from Milano, and the Philharmonic from Palestine, conducted by the famous Toscanini (2).
In addition to this rich multi-cultural array of East and West, Jewish culture and traditions, were part and parcel of the daily life of the Jewish community. At the beautiful synagogues in Cairo, Alexandria and Port Said, Jews duly conducted their services, feasted their various feasts, celebrations and weddings in great gusto and great numbers. At the various Zionist movements, some which were surprisingly founded in Egypt from the beginning of the twentieth century (See Appendix), Jewish youngsters learnt Hebrew songs and dances and Jewish and Israeli culture.
Though many of the Jews had been in Egypt for generations, they were in general not given Egyptian citizenship. Despite their increasing demands to become citizens, it is estimated that merely less than five percent succeeded to obtain the Egyptian citizenship. The rest were either “apatride,” meaning with no citizenship at all, or they had succeeded to retain a foreign citizenship from one of their ancestors. They had no identity cards, and if they wanted to travel they could obtain a “laissez passer,” but no passport. The fact that they were not allowed to become Egyptian citizens, was an additional element which promoted their multicultural inclinations.
The multi-cultural heritage and ability of the Jews from Egypt helped them later in their uprooting and emigration from Egypt during the “Second Exodus” (1948 -1967). Whether they came to Israel as half of them did, or whether they emigrated to France, the US, Canada, South America or Australia, their knowledge of languages and of various cultures, helped them to integrate in their new homelands.
Another basic effect of their multicultural character of the Jews from Egypt today, as in the past, is their openness and respect towards other cultures and not only toward their own. This makes them more understanding and appreciative of the ethnic culture of their Arab neighbors. In addition, the fact that they had lived in Egypt in the past, and that they know the language and mentality of the Middle East, make them suitable partners for the bridging of Jewish and Arab cultures.
Thus, the pluralistic education and intercultural character and formation of the Jews of Egypt in modern times, developed in them values of moderation and tolerance, as well as basic attitudes of openness and respect for other cultures. These characteristics make their cultural heritage appropriate for helping the paving of a Middle East beyond war through cultural means. Their cultural heritage can function as a basic turnstile of openness, tolerance and understanding, which can promote reconciliation, peace and harmony.
II “The Second Exodus” and the Tragedy of Uprooting
Jews have lived in Egypt almost continuously for two millennia.
After the destruction of the First Temple, the Prophet Jeremiah came to Egypt with a following, and since then, until 1967, there had always been a Jewish community in Egypt. In modern times, from the late 1800’s until 1948, when the State of Israel was established, the Jewish community in Egypt was vibrant, prosperous, and a dynamic element of Egyptian society and economy.
Towards the end of World War II, due to political turmoil and the growing Arab - Israeli conflict, all of this changed considerably, and the Jewish community had to leave. Today there are only about ninety Jews living in Egypt, and most of them are very old. That means there has literally, and not only figuratively, been a Second Exodus which took place in our own century. The book The Second Exodus, (2), which is based on a research on the Jews from Egypt who emigrated to Israel, delineates some of the tragedies and sufferings endured by the painful uprooting of this population. And yet, to this day, only few people in the Middle East and around the world are aware that there has indeed been a “Second Exodus” that took place in their own century.
The emigration of this ancient Jewish population from the land of their birth, came by stages. As the conflict between Jews and Arabs in Palestine intensified during the 1930’s and 1940’s, the Jews of Egypt became increasingly vulnerable to Egyptian nationalist extremists and Muslim fundamentalists, who used anti -Jewish attitudes as a manifestation of solidarity with Palestine’s Arabs. By the late 1940’s the Jews confronted violent riots and their insecurity became increasingly evident.
Since the creation of the State of Israel in 1948, and in the wake of Egypt’s active participation in the Arab - Israeli wars of 1948, 1956, 1967 and 1973, Egyptian Jewry emerged as victims of these conflicts. Many were interned in concentration camps in Huckstep and El Tor, and were expelled from the country in large numbers. Those who were not expelled, due to restricting work laws and other prohibiting measures by the Egyptian government, understood they had no future in Egypt, and they were compelled to emigrate. About half of them emigrated to Israel, while the others went to the United States, Canada, France, Australia, South America and other places. The still more unfortunate were prevented from leaving and became political pawns of the Egyptian regime. (3)
The “Second Exodus” of the Jews from Egypt which led to their total uprooting as well as that of their cultural heritage and traditions, is a tragic part of history that has not been researched. Some writers, such as Andre Acimov, in Out of Egypt (4), Paula Jacques, in Lmiere de l’Oeil , Jacques Hassoun in Les Juif du Nil, (6) have recalled their own impressions and memoirs of the painfulness of the uprooting and exile. However, it has not been researched thoroughly yet as part of the Arab-Israeli conflict. War causes suffering to both sides in a conflict, and not just to the one side, and the modern history of the Jews from Egypt indeed proves that it is so. (7) This ancient and prosperous two thousand year community was completely destroyed, the Jews in Egypt lost all their personal property and assets, as well as all the flourishing public property of the Jewish community, such as schools, youth movements, synagogues, old age homes, hospitals etc… Everything they owned was confiscated and sequestered by the Egyptian Government, and they were forced to leave with nothing but their shirts on their backs, and only twenty Egyptian pounds in their pockets. Their tragedy and sufferings were tremendous, for from a prosperous community, they found themselves paupers almost overnight. Several people suffered heart attacks caused by these tragic developments, and did not even make it to France or Italy, which were the ports of arrival of the Jewish emigrants from Egypt.
This historical “Second Exodus,” caused by the Arab-Israeli conflict, has been deplorably overlooked by historians and policy makers. Though there has recently been some revived interest in this subject, the complex myriad of historical facts associated with the forced emigration of the Jews from Egypt, and the tragic sufferings associated with their uprooting and dispersal, has not yet been thoroughly explored or recorded. Neither has it been taken into account as a potential factor in the present endeavors toward an era of peace in the Middle East. These facets should be given urgent attention, and should be widely studied an promoted by extensive research.
The question can be asked how come this important subject has not been more researched? There are several possible answers to this question, but here I will briefly touch on just two of them. The first one, is that research funds in Israel and abroad were aimed more on research of the Jews from Europe rather than the Jews from the Arab countries, and the Jews from Egypt, who are usually not politically minded, and did not press enough for funds, were the least researched. However, if we want to save this important part of the Jewish heritage from oblivion, and also, use the modern history and cultural heritage of the Jews from Egypt as a factor in helping to solve the conflict in the Middle East, more attention should be given to this subject.
Traditionally, we tend to explain our situation, history and cultural heritage to the West, and not enough to the Arabs. This is another reason why the history of European Jews was more researched than that of the Jews from the Arab countries. This attitude should be changed as it is with the Arabs that we want to arrive at a peace agreement that would satisfy both sides. Our Arab neighbors are more involved and interested by the history of the Jews from Arab countries, and among them from Egypt, than the history of the Jews from Europe.
The second reason I would like to briefly touch upon, for the lack of extensive research concerning the Jews in modern Egypt, is probably because of their conciliating, tolerant and moderate upbringing. In general, they do not harbor hard feelings towards Egypt. In our research on “The Jews of Egypt in the Twentieth Century”, conducted at the Technion’s “Neaman Institute for Advanced Studies in Science,” the majority of a sample of 501 Jews from Egypt who were interviewed, did not bear a grudge against the Egyptian people, and most of them said they understood that their calamities and the tragic events that befell them were due to the leaders and not to the Egyptian people. (8) When asked why they did not try to salvage their history and cultural heritage, many of them emitted a typical response: “ele fat mat,” meaning “what is past is dead.” This kind of response was not considered running away from the issue or an irresponsible attitude toward their heritage, but rather as a proof that they were not vengeful or bitter, and they knew how to stoically accept the vagaries of destiny.
Another factor that may explain the difference between the attitude of the Jews from Egypt toward their cultural heritage, is when we compare it to the staunch pursuit of their heritage by the Jews from Iraq. The Jews of Egypt who were in general not Egyptian citizens, and were not allowed to vote, did not enter the political arena, and looked down on politics as something “low, dirty, and not for us.” The same attitude was carried to Israel, and that explains why there is not even one member of the Israeli Parliament (the Knesset), who is a Jew from Egypt. Even the Ethiopans, who came to Israel much later than the Jews from Egypt, and who are less in number than the Jews from Egypt, already have a representative member at the Knesset.
The Jews from Iraq, unlike those from Egypt, had the Iraqui citizenship, and knew the political game well. As soon as they came to Israel, they entered the various political parties, so that there has always been a large number of Jews from Iraq who are Knesset members. As most of the funds for historical and cultural research come from governmental support, the Jews from Iraq in Israel were capable of establishing an eight million dollar research institute of the “Jews of Babel,” in Or Yehuda, while the Jews of Egypt cannot obtain governmental support as they have no representatives. Their cultural heritage is therefore in danger of disappearing.
III The Heritage of the Jews from Egypt and Reconciliation
Though the “Second Exodus” of the Jews from Egypt is a tragic consequence of the Arab-Israeli conflict, it can be used toward a reconciliation in the Middle East. It has to be studied and examined not only in general, but in particular details and directions pertaining to reconciliation, and in relation to the promotion of peacemaking in the Middle East. Egyptian, Israeli, French and British archives, as well as other archives around the world relevant to these tumultuous times, should be thoroughly explored, and the results should be published and made known to all sides in the conflict.
Full awareness of the modern history of the Jews from Egypt and their “Second Exodus,” could contribute to the abatement of anger, bitterness and feelings of victimization on the Palestinian/ Arab side. Knowledge and proof that wars bring suffering and tragedy on both sides of the conflict, and not only on the one side, could lead to the realization that the Palestinians are not the sole victims of the conflict. This objective attitude could lead to constructive and lenient measures towards reconciliation and the ending of the conflict. The historiography of the Conflict in the Middle East would thus be enriched in scope and in new positive directions. This could constitute a valuable addition to modern Jewish - Egyptian history, as well as to the history of the Peace Process in the Middle East. It could also constitute a new partnership between Israeli and Egyptian researchers in the field of Conflict Resolution.
Although many Egyptian writers and journalists are still reluctant to consider the tragedy and suffering of the Jews from Egypt, some Egyptian writers and literary critics have already opened significant windows of comprehension and analysis toward this subject. The most prominent amongst the Egyptian writers, the well-known Nobel Prize winner, Naguib Mahfouz, has for years incessantly admonished the necessity for Egypt to end the conflict with Israel. Even though President Nasser imprisoned him, and banned his books, he courageously went on admonishing reconciliation and peace with Israel.
Recently, Professor Mohamed Fawzi Deif, of the Departments of Arabic Studies at the University of Cairo, and the University of Minya, wrote a series of books on War and Peace in Israeli Literature (9), which analyzes in depth the Jewish-Egyptian condition and uprooting, as expressed in works of literature written by writers in Israel, who are former Jews from Egypt. In his thorough analysis he shows sensibility and openness to their precarious situation as expressed in their poetry and prose, and to the necessity of their immigration to Israel (9). (See also Peace Poems (10), and Appendix 2: Foreword by Mohammed Fawzi Deif, The Significance of Peace in the Poetry of Ada Aharoni).
The “Second Exodus” of the Jews from Egypt, on coming to his attention, as well as to the attention of certain other Egyptian academics and professionals, have emitted feelings of responsibility and comprehension toward the tragedy of the Jews from Egypt, as well as toward their necessity of having emigrated to Israel. Their acceptance of Israel as a necessary and legitimate State, was thus strengthened.
The above examples show that reconciliation in the Middle East, as in other areas of deep-rooted conflict, can benefit from bridging
between nations through their cultural heritage. The deep levels of mistrust on both sides of a conflict which have accumulated over the years, can best be reached by vehicles of emotions and feelings, such as literature and ethnic culture, which can delve into the deep layers of hurt. As a vehicle of emotions, culture and literature can cause an impact which no political speech can convey. They are particularly suited for analyzing and reflecting fears and mistrust, and for changing them into more positive attitudes. The intercultural approach, includes identification with the “other”, and comprehension and respect for the other’s situation, reality and culture. It can build up ideological, emotional and psychological motivation, and increase awareness and knowledge, that can help toward the “Sulha” - the full reconciliation, not only between the leaders that have signed the peace agreement, but also between the two nations.
Literary research of the “Second Exodus,” and the writing of creative works on this subject, in addition to the historical research, can highlight feelings and predicaments which are inherent to all uprooting, and therefore shared by both sides of the conflict. The results of these investigations should be brought to the knowledge of the professionals and the public on both sides of the conflict. This increased awareness could diffuse more reconciliatory attitudes and lead to the building of a harmonious climate. This productive atmosphere could in turn enhance the research and the publication of new exciting and prolific creative works. Efforts should be made to cooperate with researchers, scholars and writers not only in Egypt, but also with Jordanians and with Palestinians. There should even be a pursuit of collaborative efforts with scholars in Syria, Lebanon, and the Arabian Gulf. This regional effort in the Middle East, could in time generate and mobilize worldwide support for the pursuit of peace not only in our region, but moreover in the whole global village.
The contribution of the Jews from Egypt that live in the United States and other countries such as France and Canada, and are less directly affected by the tensions of the Middle East, has a particular importance and should be encouraged.
IV Suggestions and Conclusions
The “Second Exodus,” with its potential for the promotion of peace in the region, should be made part and parcel of curriculum materials in the educational systems of Israel, of the Palestinian Authority and of the Arab countries. Support and investments should be mobilized toward this educational aim. There should also be a provision of grants to encourage extensive research and creative writing on various aspects of the historical facts and cultural heritage of both the “Second Exodus” of the Jews from Egypt, and from other Arab countries, as well as the emigration of the Palestinians. Comparisons should be made and lessons should be learned from the past and should be used in the present. The information that such research could reveal could also be rewarding to policy makers on both sides of the conflict. It could fulfill an important and overdue need in both Israel and the Arab countries, benefiting the whole of the Middle East in its search for paving peace. (See index no. 3, “Pave Peace Organization”).
This need for research on the “Second Exodus” is particularly urgent, seeing that the older generations of the Jews from Egypt are disappearing and taking with them their history, cultural heritage and memories, into oblivion. What is left can still be redeemed if the urgency of the task is recognized and acted upon as quickly as possible.
The second suggestion is that inter-cultural bridges should be used as a powerful tool for overcoming borders of nationalism and conflicts, through mass media, using modern technical facilities such as satellites and the internet to propagate them. Research and promotion of the facts of the “Second Exodus,” should be diffused through the mass media, using TV documentaries and films, multimedia, the internet, CD’s, etc. The fact that there were more Jews who fled from Arab countries (it is estimated that there were more than 800.000), than Palestinians who fled from Israel in 1948, is not known. Neither is it known that their property which they were forced to leave behind in the various Arab countries, was much more than what the Palestinians left behind when they fled. The revealing of these historical facts and others pertaining to aspects of the Middle East conflict which have been ignored and neglected, can constitute a comprehensive and important contribution to reconciliation and peacemaking.
In conclusion, extensive research, study and diffusion of the historical and cultural aspects of the “Second Exodus,” can help to promote a stable reconciliation between Jews and Palestinians/ Arabs. Both sides of the conflict will be able to discover each other culturally, intellectually and emotionally, through their joint experiences, and empathize with each other. Realizing that tragedy and suffering were on both sides of the conflict, will enable acceptance and the openness toward the “other.” Both sides will be able to discover that the same fears, frustrations and deep feelings of wrong and hurt, are shared by all victims of displacement, who have gone through much the same trauma of the painful and tragic process of being uprooted.
Israel will be celebrating its 50th birthday in May 1998, and it could be an occasion to give the search for ending the conflict in the Middle East an additional boost and impetus. The political and diplomatic approaches toward the Arab-Israeli conflict through this half century have proved to be insufficient. Additional approaches should be explored and added to the diplomatic efforts. One of the important approaches which should certainly be considered and fully researched and utilized, is the intercultural approach. In this context the cultural heritage and modern history of the Jews from Egypt, who have experienced the “Second Exodus”, can certainly be instrumental, and have a significant role.
The desire for peace in the hearts of the people of the Middle East is a real and basic one. People are weary of wars, and most people do not believe anymore that conflicts can be resolved by military means. In the research on the “Jews from Egypt in the Twentieth Century,” conducted at the Technion in Haifa, most of the people interviewed expressed the opinions that conflicts should be resolved by negotiations and diplomatic endeavors, and by concessions on both sides, and not by military action (See Index no. 4). Most of them agreed that intercultural bridges can fulfill a crucial role in conflict resolution. They can reveal and reflect the keen desire for peace by both sides of a conflict. They can likewise help to develop and pave the climate of harmony and reconciliation by building up attitudes and responses conducive to a consensus for peace. (11) The potentialities of intercultural bridges between Jews and Palestinian/Arabs, are as yet mostly untackled, though some work has been done toward it, and if further developed, it can become of considerable importance (See Indexes on Pave Peace, and The Bridge, nos. 4 and 5).
Dedication to this issue can lend a sense of identity and continuity to the community of the Jews from Egypt, in Israel and over the world. They have recently started to show signs of anxiety lest their rich cultural heritage and history should disappear from the general genealogical tree of modern Jewish history. Though there has recently been a certain awakening and “prise de conscience” concerning the danger of this particular branch being cut off , among Jews from Egypt, it should be an issue which should worry all historians and not only the Jews from Egypt.
Finally, exploration and wide publication of the intercultural heritage of the Jews of Egypt in modern times, can indeed serve as an element in the promotion of relations between Jews and Arabs. This should include in particular the extensive research of the “Second Exodus,” which has the potential to promote a stable reconciliation and a lasting era of peace in the Middle East.
I would like to end my presentation with a poem I dedicated to the memory of my late father, entitled “A Green Week,” - “Gometek Khadra,”, a beautiful Jewish -Egyptian blessing. I wrote the poem after he died of a heart attack, when he found out that all his property and assets had been sequestered by the Egyptian governement.
A GREEN WEEK
A week like fresh mint
a green week spreading its fragrance
to the roots of being
“Gometek Khadra!” Have a green week!
My father used to bless us
on Saturday nights in Cairo
after the ‘Havdala’
when he came back
from “Shaar Hashamayim,”
the Gates of Heaven,
the grand synagogue in Adli Street
Have a green week he beamed
brandishing a fragrant mint branch
over our keen heads -
but don’t keep it merely for yourself
and for your family -
and give it back to the world
fully blossoming
Who will give me a green week
now that he’s gone?
Now that the “Gates of Heaven”
are shut?
only peace
only real peace.
REFERENCES
1) Salim Shashua , The Golden Age: Cooperation Between Jews and Arabs in Andalusia, Second Edition, 1990, El Mashraq, Shfaram, Israel.
1. Yehuda Ben Shmuel Halevi, p. 27.
2. Casmona Bint Ismail, p. 94.
3. Moshe Ben Maimon, Harambam, 178.
4. Shlomo Ben Yehuda, Ibn Gabirol, 191.
2) Ada Aharoni, The Second Exodus, and the 2nd ed. From the Nile to the Jordan, chapter 4, “Cairo Opera House,” Lahman, Haifa, 1994, pages 21 - 28.
3) Michael Laskier, The Jews of Egypt, 1920 - 1970: In the Midst of Zionism, Anti-Semitism, and the Middle East Conflict, New York University Press, NY, 1992, pages 125 - 164.
4) Andre Acimov, Out of Egypt, Farrar Strauss Giroux, NYC, 1994.
5) Paula Jacques, Nour Einaya: Lumiere de l’Oeil, Paris, Le Seuil, 1980.
6) Jacques Hassoun, Juifs du Nil, Le Seuil, Paris, 1981.
7) Shimon Shamir, ed. The Jews of Egypt , Ada Aharoni, “The Image of Jewish Life in Egypt in the Writings of Egyptian Jewish Authors,” Westview Press, Boulder and London, 1987, 192 -198.
8) Ada Aharoni, Research on the Jews of Egypt in the Twentieth
Century, the Neaman Institute for Advanced Studies in Science
(Technion- Israel Insitute of Technology), 1995 - 1996.
9) Mohamed Fawzi Deif, War and Peace in Israeli Literature: The Significance of Peace in the Poetry of Ada Aharoni,, The Nile Publications, Cairo University, Cairo, Egypt, 1996, 200 pages.
10) Mohamed Fawzi Deif and Ada Aharoni, Peace Poems: A Hebrew - Arabic Bilingual Edition , Preface and translations from Hebrew and English to Arabic, by Professor Mohamed Fawzi Deif, Lahman, Haifa, 1997.
11) See Ada Aharoni, Not In Vain: An Extraordinary Life, Ladybug Press, San Carlos, CA., January, 1998.
12) Ada Aharoni, “A Green Week,” Poems from Israel, Lahman Press, Haifa, 1992, p. 50.
Appendix
1) Zionist Movements in Egypt, from the beginning of the twentieth century.
2) Foreword by Prof. Mohammed Fawzi Deif: “The Significance of Peace in the Poetry of Ada Aharoni.”
3) A proposal for the establishment of a Research Institute on the Jews of Egypt.
4) IFLAC: Pave Peace , The International Friends of Literature and Culture Platform.
5) PAVE PEACE Homepage on www.
URL: http://techunix.technion.ac.il/~ada/home.html
6) “Pave Peace Through Literature and Culture”: An electronic magazine dedicated to promote peace through literature and culture. Ed. Ada Aharoni , Conflict Studies - Technnion, Haifa, and Paul Smoker, Antioch College, Yellow Springs, Ohio.
URL: http://techunix.technion.ac.il/~ada/home.html
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