Reactions from the Globe over Israel’s West Bank annexation


Several of Israel’s staunchest allies have criticised its annexation plans as jeopardising the status quo.

The plan, which aims to annex all illegal Jewish settlements in the occupied West Bank – including the strategic Jordan Valley – amounts to one-third of the territory and is in line with US President Donald Trump’s so-called “Middle East plan,” which envisages a demilitarised Palestinian state on a patchwork of disjointed parts of the Palestinian territories.

The Israeli annexation was slated for July 1, but Israeli officials said the process would take place later this month in coordination with their American counterparts.

“Coordination with the American administration is not something that can be dismissed,” Israeli cabinet minister Ofir Akunis told Israel’s Army Radio on Wednesday.

The West Bank, including East Jerusalem, is viewed as occupied territory under international law, thus making all Jewish settlements there - as well as the planned annexation - illegal.

Palestinian officials have threatened to abolish bilateral agreements with Israel if it goes ahead with annexation, which would further undermine a two-state solution.

Several countries, including some of Israel’s staunch allies, have come out with public statements against the annexation.


United Kingdom
In an editorial in Israel’s largest selling newspaper on Wednesday, British Prime Minister Boris Johnson called for any annexation plans to be scrapped.

“As a life-long friend, admirer and supporter of Israel, I am fearful that these proposals will fail in their objective of securing Israel’s borders and will be contrary to Israel’s own long-term interests,” Johnson wrote in Yediot Ahronoth.

“Annexation would represent a violation of international law,” he said.

“I profoundly hope that annexation does not go ahead. If it does, the UK will not recognise any changes to the 1967 lines, except those agreed between both parties.”


France’s foreign minister, Jean-Yves Le Drian, told the French parliament “an annexation decision could not be left without consequences”.

He said Paris was “examining different options at a national level and also in coordination with our main European partners”.

The German parliament has called on Israel not to go ahead with the annexation of parts of the West Bank, describing the move as being “in contradiction with international law”.

Foreign Minister Heiko Maas said the Israeli plan threatened the stability of the entire Middle East.

“Peace cannot be achieved by unilateral steps,” he said.

PLO rally to protest against Israel’s plan to annex parts of the occupied West Bank


In a rare criticism of Israel, Australia warned against “unilateral annexation or change in status of territory on the West Bank”.

Jordan has warned annexation could trigger a “massive conflict” and has not ruled out reviewing its 1994 peace treaty with Israel.

The Vatican
The Vatican has summoned the US and Israeli envoys over Israel’s annexation plans.

A senior diplomatic source told Reuters that Cardinal Pietro Parolin, the Vatican’s secretary of state and the Vatican’s top diplomat, expressed “the concern of the Holy See regarding possible unilateral actions that may further jeopardise the search for peace between Israelis and Palestinians, as well as the delicate situation in the Middle East”.

Amnesty International
Amnesty International’s deputy Middle East chief Saleh Hijazi said: “International law is crystal clear on this matter – annexation is unlawful,” adding if Israel moves forward it “points to the law of the jungle”.



2 thoughts on “Reactions from the Globe over Israel’s West Bank annexation”

  1. What signs does HaShem send unto damaged g’lut Israel?  Observance of halakot, they serve as the Divine signs – comparable to the plagues which befell Par’o by the hand of HaShem through Moshe.  From the times following the Creation, the heart of Man expresses strong inclinations to chisel away at righteous upright behavior; its tuma impatience prefers physical violence over rational diplomacy.  Form which lacks substance, to what does it compare?  Ritualized observance of halakot – divorced from prophetic mussar.  The classic story of Egyptian bondage. Par’o only recognized the plagues and the damages; never once did he take to heart Divine mussar דרך ארץ.  This יסודי distinction defines the k’vanna of the opening working blessings of the Shemone Esri:
    אתה חונן לאדם דעת, ומלמד לאנוש בינה: חננו מאתך דעה בינה והשכל:  ברוך אתה ה’, חונן הדעת.
             Par’o refused to validate within his heart any prophetic mussar; his Yatzir rejected  דרך ארץ as a life walk – also known as t’shuva.  Young king Shlomo directly compares to juvenile king Rehav’am; both rejected the advise given by their fathers’ senior most trusted advisors.  This common denominator likewise occurs in Par’o when his advisors informed him that Egypt lay in ruins.

             King Shlomo did not consult with Natan the prophet, he simply decided to build both his personal Court of law, together with his pyramid like Temple.  King Shlomo’s court prioritized his personal rule, which subordinated unto oblivion the Torah commandment – to established Federal Sanhedrin courts.  The last commandment that Moshe accomplished during his lifetime – he established 3 small Sanhedrin Federal courts from conquered land which enlarged the 1st Republic.

             King Shlomo, by contrast, prioritized grand construction projects, this forced labor, in conjunction with his disgraceful foreign wives, drained and estranged the good will of the people.  Opposition to the rule of the house of David sprouted  into open rebellion during his lifetime.  Rehav’am, son of Shlomo, never governed as king before the ten Tribes rebelled against the promised increase of his fathers’ oppressive rule.  Avoda zara tends to gloat about its grand and glorious splendor, and its great and brilliant wisdom.  The Book of מלכים, its satire mocks the conceit by which avoda zara behavior tends to strut.  Comparable to the pompous goose march-step made by Fascist and Communist soldiers in the 20th Century.

             A specific, but general example which explains avoda zara – Xtianity.   Church advocates, as a general rule, ardently pursue evangelism. The wicked criminal war crimes committed by church priests, ministers and lay personnel throughout history – pushed off with the excuse: “they were not real Xtians”.  Ignorant of brutal war crimes and criminal terrorism, zealant Xtian evangelists resemble – the hardened heart of Par’o.  Monotheists preach that only one God lives.  Yet these pious ‘true faith’preachers, never once consider the first commandment revealed at Sinai.  The tuma Yatzir: blind to the obvious, the opening line ofגיטין א:א:לפי שאין בקיאין לשמה teaches a powerful mussar, which alas, Reshonim scholarship failed to grasp.

             The Shoah and the Armenian Genocide: both, examples of “Genocide-in whole”.  The Young Turks and Nazi Party, their leaders made unilateral decisions that committed their nation to perpetrate racial genocide.  Civil Wars throughout history have witnessed a disproportionate proportion of domestic, racial ethnic genocides.  But revolutionary politics does not in and of itself produce racial wars.  Attila the Hun: 372-454, the Crusades:1095-1270, Genghis Khan & the Mongol invasions:1220-1650, atrocities in the Congo 1885 – 1908, the Namaqua genocide 1904 – 1908, the Amer-Indians of North America: 1565-1924 — these mass slaughters of human life did not necessarily occur due to political revolutions or Civil Wars.           The criminal element in all cases of racial war, viewed from the specific lenses of church guilt, these violent lunatics Universally assume that their target victims exist as inferior sub-humans.  Something on par and similar to the command of General Sheridan which permitted poachers to illegally invade Indian territories, to exterminate the Indians buffalo food source.  Comanche Chief Tosawi reputedly told Sheridan in 1869, “Tosawi, good Indian,” to which Sheridan reportedly replied, “The only good Indians I ever saw were dead.” This crude and barbaric response succinctly sums up the motivations of extreme racial prejudice; the basis for the Catholic prayer about the perfidious Jew.

             Had a dream that interpreted the k’vanna of the niggun of Hava Nagila.  A powerful mussar walks a narrow line, it does not bounce from subject to subject, rather it clings to a simple idea that arouses the אומץ לב of joy within our hearts, the Will to possess the land.  1948, the declaration of National Independence, Yidden danced the Hava Nagila niggun of the Sadigura Hasidic dynasty that made aliya to Israel on the eve of WW2.

             Written either by Avraham Zevi Idelsohn or Moshe Nathanson, the former made its first recording in 1922.  It’s a simple niggun: Come let us be glad, and rejoice.  Arise brethren with a joyful heart.  Traditionally sung together with blowing the shofar.  This niggun goes together with Shalom aliechem which Yidden traditionally sing to invite the sanctity of shabbot. 

             Prior to the evening first meal, which begins with a blessing pronounced over wine and bread.  The blowing of the shofar together with this niggun – so inspires the heart.  The k’vanna of Hava Nagila – to enliven the heart; to rise up against the Yatzir Ha’Ra and steel our Will, for the coming hard fight, to possess and conquer the land.
             Wheels within Wheels, the spirit of HaShem contained within the wheels.  The vision of the Divine Chariot, from which rabbi Akiva derived his פרדס kabbala sh’itta of Talmudic scholarship.  The circular dance of joy, expressed on Chag Sukkot, focuses upon the liberation from g’lut, rather than the bitter cold night of g’lut.  It recalls the opening war to capture the walled city of Jericho, the opening battle to conquer the land – the reason HaShem brought Israel out of Egyptian slavery.

             Yidden recall through Hava Nagila the courage of king Hezekia, when he stood toe to toe with Sennacherib, the Assyrian king.  Torah victory in war requires HaShem to first judge the Gods whom the Goyim worship.  Tehillem teaches: trust not in the power of the horse.  Israel conquers and takes possession of the land, not through tuma wisdom and military prowess.  Slaves thumbed our noses at Par’o following the P’sach night, when the head and hands of the fallen Egyptian Gods lay shattered upon church and mosque floors.

             Yidden dance forming a circle to arouse the Divine Spirits within us to overcome our dread and fear of giants in the faith of עמנו אל – first HaShem wars against the Gods whom the Goyim worship, only thereafter does Israel rejoice victorious over our enemies – the latter, utterly and totally destroyed.  Another memory dance, Yidden feel exhilaration recalling the vision of destroyed chariots; the obliteration of the army of Par’o, corpses cast upon the shores of the Sea of Suf.  Traditionally Yidden stand in shul when the פסוקי דזמר “blessing” comes to
    אז ישיר משה ובני ישראל את השירה הזאת

  2. שמע קולנו ה’ אלהינו, חוס ורחם עלינו, וקבל ברחמים וברצון את תפלתנו, כי אל שומע תפלות ותחנונים אתה, ומלפניך מלכנו, ריקם אל תשיבנו.  כי אתה שומע תפלת עמך ישראל ברחמים:  ברוך אתה ה’, שומע תפלה.
    Our sages within the masoret of our Talmud teach: tefilla learns from
    שמואל א ב:א.  ותתפלל חנה ותאמר עלץ לבי בה’ רמה קרני בה’ רחב פי על אויבי כי שמחתי בישועתך.
             Tefilla learns from Egypt. Tefilla, the avodat HaShem of the Cohen people.  What causes Israel to abandon the Cohen faith?
    שופטים יז:ו.  בימים ההם אין מלך בישראל איש הישר בעיניו יעשה…יח:א.  שבט הדני מבקש לו נחלה לשבת חי לא נפלה לו עד היום ההוא בתוך שבטי ישראל בנחלה…כא:כה.  איש הישר בעיניו יעשה.  כלל, פרט, כלל.
    יג:א.  ויסיפו בני ישראל לעשות הרע בעיני ה’ ויתנם ה’ ביד פלשתים ארבעים שנה.  יג:ח,ט.  ויעתר מנוח אל ה’ ויאמר בי אדוני איש האלהים אשר שלחת יבוא נא עוד אלינו ויורנו מה נעשה לנער היולד.  וישמע האלהים בקול מנוח ויבא מלאך האלהים עוד אל האשה וכו’.
    נזיר כנג נזיר … שמשון כנגד שמואל.  יעתר כנגד תפילה:  שמות ח: כד.  העתירו בעדי.
             The Book of שופטים teaches that Israel behaved without דרך ארץ among their own.  Par’o too lacked דרך ארץ in his relationship with Israel.  Did שמשון behave with דרך ארץ on par שמואל?  No, based on the conclusion of שופטים: אין מלך בישראל.  The language of מלכות refers to a persons command over tohor middot.  When tuma middot govern within the heart of Israel, we – as a collective people – break faith with the brit Cohen relationship.  The Gemara of ברכות commands the halaka which requires that a blessing have שם ומלכות.  The meaning of this halaka, that a person commands his tohor middot to rule over the tuma middot within his heart.  Herein defines the blessing by which Yitzak did bless Yaacov.
             Whether Moshe sent to Egypt, or Hanna rejoicing over the birth of שמואל, the k’vanna of tefilla: the commitment by the Cohen people to dedicate tohor middot unto HaShem, as expressed in our social behavior among Yidden.  Petitions to HaShem for things we want compares to the Goyim custom of Xmas.  If we keep our part of the brit alliance, HaShem rains blessing down upon our nation.
             The closing blessing of שמע קולנו makes רמז to the Moshiach, from the commandment to set aside the house of Aaron, to the mitzva which sanctifies the generations of the house of David to obey the commandments and mitzvot, to the posok halaka established by the rabbis to this very day.  The gradations of Moshiach as expressed through commandments, mitzvot, and halakot, they all refine the tohor middot within the hearts of the Cohen nation.
             As our forefathers endured the oppression of slavery, the domination of oppression caused a majority of our own people to resist the desire to view other Yidden with צר עיין or speak לשון הרע.  Three years after the Shoah the nation state of Israel rose from the ashes of Europe, and Xtians went into moral exile – post poop Pius XII,the Church lost influence as the defining moral authority among Europeans.
             The classic concept of the prophetic mitzva of Moshiach learns from ישעיה.  There that prophet employs the משל of עמנו אל.  The casting off of local sovereignty conflicts upon the dung heaps of g’lut … unto the Assyrian siege of Jerusalem.  Israel made demand unto שמואל to anoint a king to fight their wars.  The king of Israel, not a man of flesh and blood but rather the sworn oath brit cut at Gilgal – Rashi tefillen.  HaShem judged the Gods of Sennacherib just as HaShem did judge the Gods of Par’o.  Herein defines the k’vanna of שמע קולנו.

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