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Friday, April 26, 2024

United Nations Partition Plan for Palestine

UN General Assembly
Resolution 181 (II)
UNSCOP (3 September 1947; see green line) and UN Ad Hoc Committee (25 November 1947) partition plans. The UN Ad Hoc Committee proposal was voted on in the resolution.
Date29 November 1947
Meeting no.128
CodeA/RES/181(II) (Document)
Voting summary
  • 33 voted for
  • 13 voted against
  • 10 abstained
ResultAdopted

The United Nations Partition Plan for Palestine was a proposal by the United Nations, which recommended a partition of Mandatory Palestine at the end of the British Mandate. On 29 November 1947, the UN General Assembly adopted the Plan as Resolution 181 (II).

The resolution recommended the creation of independent Arab and Jewish States linked economically and a Special International Regime for the city of Jerusalem and its surroundings. The Arab state was to have a territory of 11,100 square kilometres or 42%, the Jewish state a territory of 14,100 square kilometres or 56%, while the remaining 2%—comprising the cities of Jerusalem, Bethlehem and the adjoning area—would become an international zone. The Partition Plan, a four-part document attached to the resolution, provided for the termination of the Mandate, the gradual withdrawal of British armed forces and the delineation of boundaries between the two States and Jerusalem. Part I of the Plan stipulated that the Mandate would be terminated as soon as possible and the United Kingdom would withdraw no later than 1 August 1948. The new states would come into existence two months after the withdrawal, but no later than 1 October 1948. The Plan sought to address the conflicting objectives and claims of two competing movements, Palestinian nationalism and Jewish nationalism, or Zionism.The Plan also called for Economic Union between the proposed states, and for the protection of religious and minority rights. Jewish organizations collaborated with UNSCOP during the deliberations, and the Palestinian Arab leadership boycotted it.

The plan’s detractors considered the proposed plan to be pro-Zionist, with 56% of the land allocated to the Jewish state although the Palestinian Arab population numbered twice the Jewish population. The plan was celebrated by most Jews in Palestine and reluctantly accepted by the Jewish Agency for Palestine with misgivings. Zionist leaders, in particular David Ben-Gurion, viewed the acceptance of the plan as a tactical step and a stepping stone to future territorial expansion over all of Palestine. The Arab Higher Committee, the Arab League and other Arab leaders and governments rejected it on the basis that in addition to the Arabs forming a two-thirds majority, they owned a majority of the lands. They also indicated an unwillingness to accept any form of territorial division, arguing that it violated the principles of national self-determination in the UN Charter which granted people the right to decide their own destiny. They announced their intention to take all necessary measures to prevent the implementation of the resolution. Subsequently, a civil war broke out in Palestine, and the plan was not implemented.

Background

The British administration was formalized by the League of Nations under the Palestine Mandate in 1923, as part of the Partitioning of the Ottoman Empire following World War I. The Mandate reaffirmed the 1917 British commitment to the Balfour Declaration, for the establishment in Palestine of a "National Home" for the Jewish people, with the prerogative to carry it out. A British census of 1918 estimated 700,000 Arabs and 56,000 Jews.

In 1937, following a six-month-long Arab General Strike and armed insurrection which aimed to pursue national independence and secure the country from foreign control, the British established the Peel Commission. The Commission concluded that the Mandate had become unworkable, and recommended partition into an Arab state linked to Transjordan; a small Jewish state; and a mandatory zone. To address problems arising from the presence of national minorities in each area, it suggested a land and population transfer involving the transfer of some 225,000 Arabs living in the envisaged Jewish state and 1,250 Jews living in a future Arab state, a measure deemed compulsory "in the last resort". To address any economic problems, the Plan proposed avoiding interfering with Jewish immigration, since any interference would be liable to produce an "economic crisis", most of Palestine's wealth coming from the Jewish community. To solve the predicted annual budget deficit of the Arab State and reduction in public services due to loss of tax from the Jewish state, it was proposed that the Jewish state pay an annual subsidy to the Arab state and take on half of the latter's deficit. The Palestinian Arab leadership rejected partition as unacceptable, given the inequality in the proposed population exchange and the transfer of one-third of Palestine, including most of its best agricultural land, to recent immigrants. The Jewish leaders, Chaim Weizmann and David Ben-Gurion, persuaded the Zionist Congress to lend provisional approval to the Peel recommendations as a basis for further negotiations. In a letter to his son in October 1937, Ben-Gurion explained that partition would be a first step to "possession of the land as a whole". The same sentiment, that acceptance of partition was a temporary measure beyond which the Palestine would be "redeemed ... in its entirety," was recorded by Ben-Gurion on other occasions, such as at a meeting of the Jewish Agency executive in June 1938, as well as by Chaim Weizmann.

The British Woodhead Commission was set up to examine the practicality of partition. The Peel plan was rejected and two possible alternatives were considered. In 1938, the British government issued a policy statement declaring that "the political, administrative and financial difficulties involved in the proposal to create independent Arab and Jewish States inside Palestine are so great that this solution of the problem is impracticable". Representatives of Arabs and Jews were invited to London for the St. James Conference, which proved unsuccessful.

With World War II looming, British policies were influenced by a desire to win Arab world support and could ill afford to engage with another Arab uprising. The MacDonald White Paper of May 1939 declared that it was "not part of [the British government's] policy that Palestine should become a Jewish State", sought to limit Jewish immigration to Palestine and restricted Arab land sales to Jews. However, the League of Nations commission held that the White Paper was in conflict with the terms of the Mandate as put forth in the past. The outbreak of the Second World War suspended any further deliberations. The Jewish Agency hoped to persuade the British to restore Jewish immigration rights, and cooperated with the British in the war against Fascism. Aliyah Bet was organized to spirit Jews out of Nazi controlled Europe, despite the British prohibitions. The White Paper also led to the formation of Lehi, a small Jewish organization which opposed the British.

After World War II, in August 1945 President Truman asked for the admission of 100,000 Holocaust survivors into Palestine but the British maintained limits on Jewish immigration in line with the 1939 White Paper. The Jewish community rejected the restriction on immigration and organized an armed resistance. These actions and United States pressure to end the anti-immigration policy led to the establishment of the Anglo-American Committee of Inquiry. In April 1946, the Committee reached a unanimous decision for the immediate admission of 100,000 Jewish refugees from Europe into Palestine, rescission of the white paper restrictions of land sale to Jews, that the country be neither Arab nor Jewish, and the extension of U.N. Trusteeship. The U.S. endorsed the Commission's findings concerning Jewish immigration and land purchase restrictions, while the British made their agreement to implementation conditional on U.S. assistance in case of another Arab revolt. In effect, the British continued to carry out their White Paper policy. The recommendations triggered violent demonstrations in the Arab states, and calls for a Jihad and an annihilation of all European Jews in Palestine.

United Nations Special Committee on Palestine (UNSCOP)

Map showing Jewish-owned land as of 31 December 1944, including land owned in full, shared in undivided land, and State Lands under concession. This constituted 6% of the total land area or 20% of cultivatable land, of which more than half was held by the JNF and PICA.

Under the terms of League of Nations A-class mandates each such mandatory territory was to become a sovereign state on termination of its mandate. By the end of World War II, this occurred with all such mandates except Palestine; however, the League of Nations itself lapsed in 1946, leading to a legal quandary. In February 1947, Britain announced its intent to terminate the Mandate for Palestine, referring the matter of the future of Palestine to the United Nations. According to William Roger Louis, British Foreign Secretary Ernest Bevin's policy was premised on the idea that an Arab majority would carry the day, which met difficulties with Harry S. Truman who, sensitive to Zionist electoral pressures in the United States, pressed for a British-Zionist compromise. In May, the UN formed the United Nations Special Committee on Palestine (UNSCOP) to prepare a report on recommendations for Palestine. The Jewish Agency pressed for Jewish representation and the exclusion of both Britain and Arab countries on the Committee, sought visits to camps where Holocaust survivors were interned in Europe as part of UNSCOP's brief, and in May won representation on the Political Committee. The Arab states, convinced statehood had been subverted, and that the transition of authority from the League of Nations to the UN was questionable in law, wished the issues to be brought before an International Court, and refused to collaborate with UNSCOP, which had extended an invitation for liaison also to the Arab Higher Committee. In August, after three months of conducting hearings and a general survey of the situation in Palestine, a majority report of the committee recommended that the region be partitioned into an Arab state and a Jewish state, which should retain an economic union. An international regime was envisioned for Jerusalem.

The Arab delegations at the UN had sought to keep separate the issue of Palestine from the issue of Jewish refugees in Europe. During their visit, UNSCOP members were shocked by the extent of Lehi and Irgun violence, then at its apogee, and by the elaborate military presence attested by endemic barb-wire, searchlights, and armoured-car patrols. Committee members also witnessed the SS Exodus affair in Haifa and could hardly have remained unaffected by it. On concluding their mission, they dispatched a subcommittee to investigate Jewish refugee camps in Europe. The incident is mentioned in the report in relation to Jewish distrust and resentment concerning the British enforcement of the 1939 White Paper.

UNSCOP report

On 3 September 1947, the Committee reported to the General Assembly. CHAPTER V: PROPOSED RECOMMENDATIONS (I), Section A of the Report contained eleven proposed recommendations (I – XI) approved unanimously. Section B contained one proposed recommendation approved by a substantial majority dealing with the Jewish problem in general (XI). CHAPTER VI: PROPOSED RECOMMENDATIONS (II) contained a Plan of Partition with Economic Union to which seven members of the Committee (Canada, Czechoslovakia, Guatemala, the Netherlands, Peru, Sweden and Uruguay), expressed themselves in favour. CHAPTER VII RECOMMENDATIONS (III) contained a comprehensive proposal that was voted upon and supported by three members (India, Iran, and Yugoslavia) for a Federal State of Palestine. Australia abstained. In CHAPTER VIII a number of members of the Committee expressed certain reservations and observations.

Proposed partition

Land ownership
 
Population distribution
Two maps reviewed by UN Subcommittee 2 in considering partition

The report of the majority of the Committee (CHAPTER VI) envisaged the division of Palestine into three parts: an Arab State, a Jewish State and the City of Jerusalem, linked by extraterritorial crossroads. The proposed Arab State would include the central and part of western Galilee, with the town of Acre, the hill country of Samaria and Judea, an enclave at Jaffa, and the southern coast stretching from north of Isdud (now Ashdod) and encompassing what is now the Gaza Strip, with a section of desert along the Egyptian border. The proposed Jewish State would include the fertile Eastern Galilee, the Coastal Plain, stretching from Haifa to Rehovot and most of the Negev desert, including the southern outpost of Umm Rashrash (now Eilat). The Jerusalem Corpus Separatum included Bethlehem and the surrounding areas.

The primary objectives of the majority of the Committee were political division and economic unity between the two groups. The Plan tried its best to accommodate as many Jews as possible into the Jewish State. In many specific cases, this meant including areas of Arab majority (but with a significant Jewish minority) in the Jewish state. Thus the Jewish State would have an overall large Arab minority. Areas that were sparsely populated (like the Negev desert), were also included in the Jewish state to create room for immigration. According to the plan, Jews and Arabs living in the Jewish state would become citizens of the Jewish state and Jews and Arabs living in the Arab state would become citizens of the Arab state.

By virtue of Chapter 3, Palestinian citizens residing in Palestine outside the City of Jerusalem, as well as Arabs and Jews who, not holding Palestinian citizenship, resided in Palestine outside the City of Jerusalem would, upon the recognition of independence, become citizens of the State in which they were resident and enjoy full civil and political rights.

Population of Palestine by religions in 1946: Moslems — 1,076,783; Jews — 608,225; Christians — 145,063; Others — 15,488; Total — 1,845,559.

On this basis, the population at the end of 1946 was estimated as follows: Arabs — 1,203,000; Jews — 608,000; others — 35,000; Total — 1,846,000.

The Plan would have had the following demographics (data based on 1945).

Territory Arab and other population % Arab and other Jewish population % Jewish Total population
Arab State 725,000 99% 10,000 1% 735,000
Jewish State 407,000 45% 498,000 55% 905,000
International 105,000 51% 100,000 49% 205,000
Total 1,237,000 67% 608,000 33% 1,845,000
Data from the Report of UNSCOP: 3 September 1947: CHAPTER 4: A COMMENTARY ON PARTITION
International zone around Jerusalem, boundaries proposed by the AD HOC Committee on the Palestine question

In addition there would be in the Jewish State about 90,000 Bedouins, cultivators and stock owners who seek grazing further afield in dry seasons.

The land allocated to the Arab State in the final plan included about 43% of Mandatory Palestine and consisted of all of the highlands, except for Jerusalem, plus one-third of the coastline. The highlands contain the major aquifers of Palestine, which supplied water to the coastal cities of central Palestine, including Tel Aviv. The Jewish State allocated to the Jews, who constituted a third of the population and owned about 7% of the land, was to receive 56% of Mandatory Palestine, a slightly larger area to accommodate the increasing numbers of Jews who would immigrate there. The Jewish State included three fertile lowland plains – the Sharon on the coast, the Jezreel Valley and the upper Jordan Valley. The bulk of the proposed Jewish State's territory, however, consisted of the Negev Desert, which was mostly not suitable for agriculture, nor for urban development at that time. The Jewish State would also be given sole access to the Sea of Galilee, crucial for its water supply, and the economically important Red Sea.

The committee voted for the plan, 25 to 13 (with 17 abstentions and 2 absentees) on 25 November 1947 and the General Assembly was called back into a special session to vote on the proposal. Various sources noted that this was one vote short of the two-thirds majority required in the General Assembly.

Ad hoc Committee

Map comparing the borders of the 1947 partition plan and the armistice of 1949.

Boundaries defined in the 1947 UN Partition Plan for Palestine:

  Area assigned for a Jewish state
    Area assigned for an Arab state
    Planned Corpus separatum with the intention that Jerusalem would be neither Jewish nor Arab

Armistice Demarcation Lines of 1949 (Green Line):

      Israeli controlled territory from 1949
    Egyptian and Jordanian controlled territory from 1948 until 1967

On 23 September 1947 the General Assembly established the Ad Hoc Committee on the Palestinian Question to consider the UNSCOP report. Representatives of the Arab Higher Committee and Jewish Agency were invited and attended.

During the committee's deliberations, the British government endorsed the report's recommendations concerning the end of the mandate, independence, and Jewish immigration.  However, the British did "not feel able to implement" any agreement unless it was acceptable to both the Arabs and the Jews, and asked that the General Assembly provide an alternative implementing authority if that proved to be the case.

The Arab Higher Committee rejected both the majority and minority recommendations within the UNSCOP report. They "concluded from a survey of Palestine history that Zionist claims to that country had no legal or moral basis". The Arab Higher Committee argued that only an Arab State in the whole of Palestine would be consistent with the UN Charter.

The Jewish Agency expressed support for most of the UNSCOP recommendations, but emphasized the "intense urge" of the overwhelming majority of Jewish displaced persons to proceed to Palestine. The Jewish Agency criticized the proposed boundaries, especially in the Western Galilee and Western Jerusalem (outside of the old city), arguing that these should be included in the Jewish state. However, they agreed to accept the plan if "it would make possible the immediate re-establishment of the Jewish State with sovereign control of its own immigration."

Arab states requested representation on the UN ad hoc subcommittees of October 1947, but were excluded from Subcommittee One, which had been delegated the specific task of studying and, if thought necessary, modifying the boundaries of the proposed partition.

Sub-Committee 2

The Sub-Committee 2, set up on 23 October 1947 to draw up a detailed plan based on proposals of Arab states presented its report within a few weeks.

Based on a reproduced British report, the Sub-Committee 2 criticised the UNSCOP report for using inaccurate population figures, especially concerning the Bedouin population. The British report, dated 1 November 1947, used the results of a new census in Beersheba in 1946 with additional use of aerial photographs, and an estimate of the population in other districts. It found that the size of the Bedouin population was greatly understated in former enumerations. In Beersheba, 3,389 Bedouin houses and 8,722 tents were counted. The total Bedouin population was estimated at approximately 127,000; only 22,000 of them normally resident in the Arab state under the UNSCOP majority plan. The British report stated:

the term Beersheba Bedouin has a meaning more definite than one would expect in the case of a nomad population. These tribes, wherever they are found in Palestine, will always describe themselves as Beersheba tribes. Their attachment to the area arises from their land rights there and their historic association with it.

In respect of the UNSCOP report, the Sub-Committee concluded that the earlier population "estimates must, however, be corrected in the light of the information furnished to the Sub-Committee by the representative of the United Kingdom regarding the Bedouin population. According to the statement, 22,000 Bedouins may be taken as normally residing in the areas allocated to the Arab State under the UNSCOP's majority plan, and the balance of 105,000 as resident in the proposed Jewish State. It will thus be seen that the proposed Jewish State will contain a total population of 1,008,800, consisting of 509,780 Arabs and 499,020 Jews. In other words, at the outset, the Arabs will have a majority in the proposed Jewish State."

The Sub-Committee 2 recommended to put the question of the Partition Plan before the International Court of Justice (Resolution No. I ). In respect of the Jewish refugees due to World War II, the Sub-Committee recommended to request the countries of which the refugees belonged to take them back as much as possible (Resolution No. II). The Sub-Committee proposed to establish a unitary state (Resolution No. III).

Boundary changes

The ad hoc committee made a number of boundary changes to the UNSCOP recommendations before they were voted on by the General Assembly.

The predominantly Arab city of Jaffa, previously located within the Jewish state, was constituted as an enclave of the Arab State. The boundary of the Arab state was modified to include Beersheba and a strip of the Negev desert along the Egyptian border, while a section of the Dead Sea shore and other additions were made to the Jewish State. The Jewish population in the revised Jewish State would be about half a million, compared to 450,000 Arabs.

The proposed boundaries would also have placed 54 Arab villages on the opposite side of the border from their farm land. In response, the United Nations Palestine Commission established in 1948 was empowered to modify the boundaries "in such a way that village areas as a rule will not be divided by state boundaries unless pressing reasons make that necessary". These modifications never occurred.

The vote

Report of the Ad Hoc Committee on the Palestinian Question, document A/516, dated 25 November 1947. This was the document voted on by the UN General Assembly on 29 November 1947, and became known as the "United Nations Partition Plan for Palestine".

Passage of the resolution required a two-thirds majority of the valid votes, not counting abstaining and absent members, of the UN's then 57 member states. On 26 November, after filibustering by the Zionist delegation, the vote was postponed by three days. According to multiple sources, had the vote been held on the original set date, it would have received a majority, but less than the required two-thirds. Various compromise proposals and variations on a single state, including federations and cantonal systems were debated (including those previously rejected in committee). The delay was used by supporters of Zionism in New York to put extra pressure on states not supporting the resolution.

Reports of pressure for and against the Plan

Reports of pressure for the Plan

Zionists launched an intense White House lobby to have the UNSCOP plan endorsed, and the effects were not trivial. The Democratic Party, a large part of whose contributions came from Jews, informed Truman that failure to live up to promises to support the Jews in Palestine would constitute a danger to the party. The defection of Jewish votes in congressional elections in 1946 had contributed to electoral losses. Truman was, according to Roger Cohen, embittered by feelings of being a hostage to the lobby and its 'unwarranted interference', which he blamed for the contemporary impasse. When a formal American declaration in favour of partition was given on 11 October, a public relations authority declared to the Zionist Emergency Council in a closed meeting: 'under no circumstances should any of us believe or think we had won because of the devotion of the American Government to our cause. We had won because of the sheer pressure of political logistics that was applied by the Jewish leadership in the United States'. State Department advice critical of the controversial UNSCOP recommendation to give the overwhelmingly Arab town of Jaffa, and the Negev, to the Jews was overturned by an urgent and secret late meeting organized for Chaim Weizman with Truman, which immediately countermanded the recommendation. The United States initially refrained from pressuring smaller states to vote either way, but Robert A. Lovett reported that America's U.N. delegation's case suffered impediments from high pressure by Jewish groups, and that indications existed that bribes and threats were being used, even of American sanctions against Liberia and Nicaragua. When the UNSCOP plan failed to achieve the necessary majority on 25 November, the lobby 'moved into high gear' and induced the President to overrule the State Department, and let wavering governments know that the U.S. strongly desired partition.

Proponents of the Plan reportedly put pressure on nations to vote yes to the Partition Plan. A telegram signed by 26 US Senators with influence on foreign aid bills was sent to wavering countries, seeking their support for the partition plan. The US Senate was considering a large aid package at the time, including 60 million dollars to China. Many nations reported pressure directed specifically at them:

  •  United States (Vote: For): President Truman later noted, "The facts were that not only were there pressure movements around the United Nations unlike anything that had been seen there before, but that the White House, too, was subjected to a constant barrage. I do not think I ever had as much pressure and propaganda aimed at the White House as I had in this instance. The persistence of a few of the extreme Zionist leaders—actuated by political motives and engaging in political threats—disturbed and annoyed me."
  •  India (Vote: Against): Indian Prime Minister Jawaharlal Nehru spoke with anger and contempt for the way the UN vote had been lined up. He said the Zionists had tried to bribe India with millions and at the same time his sister, Vijaya Lakshmi Pandit, the Indian ambassador to the UN, had received daily warnings that her life was in danger unless "she voted right". Pandit occasionally hinted that something might change in favour of the Zionists. But another Indian delegate, Kavallam Pannikar, said that India would vote for the Arab side, because of their large Muslim minority, although they knew that the Jews had a case.
  •  Liberia (Vote: For): Liberia's Ambassador to the United States complained that the US delegation threatened aid cuts to several countries. Harvey S. Firestone Jr., President of Firestone Natural Rubber Company, with major holdings in the country, also pressured the Liberian government.
  • Philippines (Vote: For): In the days before the vote, Philippines representative General Carlos P. Romulo stated "We hold that the issue is primarily moral. The issue is whether the United Nations should accept responsibility for the enforcement of a policy which is clearly repugnant to the valid nationalist aspirations of the people of Palestine. The Philippines Government holds that the United Nations ought not to accept such responsibility." After a phone call from Washington, the representative was recalled and the Philippines' vote changed.
  •  Haiti (Vote: For): The promise of a five million dollar loan may or may not have secured Haiti's vote for partition.
  •  France (Vote: For): Shortly before the vote, France's delegate to the United Nations was visited by Bernard Baruch, a long-term Jewish supporter of the Democratic Party who, during the recent world war, had been an economic adviser to President Roosevelt, and had latterly been appointed by President Truman as United States ambassador to the newly created UN Atomic Energy Commission. He was, privately, a supporter of the Irgun and its front organization, the American League for a Free Palestine. Baruch implied that a French failure to support the resolution might block planned American aid to France, which was badly needed for reconstruction, French currency reserves being exhausted and its balance of payments heavily in deficit. Previously, to avoid antagonising its Arab colonies, France had not publicly supported the resolution. After considering the danger of American aid being withheld, France finally voted in favour of it. So, too, did France's neighbours, Belgium, Luxembourg, and the Netherlands.
  • Venezuela (Vote: For): Carlos Eduardo Stolk, Chairman of the Delegation of Venezuela, voted in favor of Resolution 181 .
  •  Cuba (Vote: Against): The Cuban delegation stated they would vote against partition "in spite of pressure being brought to bear against us" because they could not be party to coercing the majority in Palestine.
  •  Siam (Absent): The credentials of the Siamese delegations were cancelled after Siam voted against partition in committee on 25 November.

There is also some evidence that Sam Zemurray put pressure on several "banana republics" to change their votes.

Reports of pressure against the Plan

According to Benny Morris, Wasif Kamal, an Arab Higher Committee official, tried to bribe a delegate to the United Nations, perhaps a Russian.

A number of Arab leaders argued against the partition proposal on the grounds that it endangered the Jews of Arab countries.

  • A few months before the UN vote on partition of Palestine, Iraq's prime minister Nuri al-Said told British diplomat Douglas Busk that he had nothing against the Iraqi Jews, who were a long established and useful community. However, if the United Nations solution was not satisfactory, the Arab League might decide on severe measures against the Jews in Arab countries, and he would be unable to resist the proposal.
  • At the 30th Meeting of the UN Ad Hoc Committee on Palestine on 24 November 1947, the head of the Egyptian delegate, Heykal Pasha, said that although there was no animosity against the Jews in Arab countries, nobody could prevent disorders if a Jewish state was established. Riots could break out which governments could not control, endangering the lives of Jews and creating an antisemitism difficult to root out. The UN, in Heykal's view, should consider the welfare of all Jews and not just the wishes of the Zionists.
  • In a speech at the General Assembly Hall at Flushing Meadow, New York, on Friday, 28 November 1947, Iraq’s Foreign Minister, Fadel Jamall, included the following statement: "Partition imposed against the will of the majority of the people will jeopardize peace and harmony in the Middle East. Not only the uprising of the Arabs of Palestine is to be expected, but the masses in the Arab world cannot be restrained. The Arab-Jewish relationship in the Arab world will greatly deteriorate. There are more Jews in the Arab world outside of Palestine than there are in Palestine. In Iraq alone, we have about one hundred and fifty thousand Jews who share with Moslems and Christians all the advantages of political and economic rights. Harmony prevails among Moslems, Christians and Jews. But any injustice imposed upon the Arabs of Palestine will disturb the harmony among Jews and non-Jews in Iraq; it will breed inter-religious prejudice and hatred."

The Arab states warned the Western Powers that endorsement of the partition plan might be met by either or both an oil embargo and realignment of the Arab states with the Soviet Bloc.

Final vote

The 1947 meeting at the General Assembly meeting place between 1946 and 1951 in Flushing, New York

On 29 November 1947, the United Nations General Assembly voted 33 to 13, with 10 abstentions and 1 absent, in favour of the modified Partition Plan. The final vote, consolidated here by modern United Nations Regional Groups rather than contemporary groupings, was as follows:

How UN members voted on Palestine's partition in 1947
  In favour
  Abstained
  Against
  Absent

In favour (33 countries, 72% of total votes)

Latin American and Caribbean (13 countries):

Western European and Others (8 countries):

Eastern European (5 countries):

African (2 countries):

Asia-Pacific (3 countries)

North America (2 countries)

Against (13 countries, 28% of total votes)

Asia-Pacific (9 countries, primarily Middle East sub-area):

Western European and Others (2 countries):

African (1 country):

Latin American and Caribbean (1 country):

Abstentions (10 countries)

Latin American and Caribbean (6 countries):

Asia-Pacific (1 country):

African (1 country):

Western European and Others (1 country):

Eastern European (1 country):

Absent (1 country)

Asia-Pacific (1 country):

Votes by modern region

If analysed by the modern composition of what later came to be known as the United Nations Regional Groups showed relatively aligned voting styles in the final vote. This, however, does not reflect the regional grouping at the time, as a major reshuffle of regional grouping occurred in 1966. All Western nations voted for the resolution, with the exception of the United Kingdom (the Mandate holder), Greece and Turkey. The Soviet bloc also voted for partition, with the exception of Yugoslavia, which was to be expelled from Cominform the following year. The majority of Latin American nations following Brazilian leadership, voted for partition, with a sizeable minority abstaining. Asian countries (primarily Middle Eastern countries) voted against partition, with the exception of the Philippines.

Regional Group Members in UNGA181 vote UNGA181 For UNGA181 Against UNGA181 Abstained
African 4 2 1 1
Asia-Pacific 11 1 9 1
Eastern European 6 5 0 1
LatAm and Caribb. 20 13 1 6
Western Eur. & Others 15 12 2 1
Total UN members 56 33 13 10

Reactions

Jews

Jews gathered in Tel Aviv and Jerusalem to celebrate the U.N. resolution during the whole night after the vote. Great bonfires blazed at Jewish collective farms in the north. Many big cafes in Tel Aviv served free champagne. Mainstream Zionist leaders emphasized the "heavy responsibility" of building a modern Jewish State, and committed to working towards a peaceful coexistence with the region's other inhabitants: Jewish groups in the United States hailed the action by the United Nations. Most welcomed the Palestine Plan but some felt it did not settle the problem.

Some Revisionist Zionists rejected the partition plan as a renunciation of legitimately Jewish national territory. The Irgun Tsvai Leumi, led by Menachem Begin, and the Lehi (also known as the Stern Group or Gang), the two Revisionist-affiliated underground organisations which had been fighting against both the British and Arabs, stated their opposition. Begin warned that the partition would not bring peace because the Arabs would also attack the small state and that "in the war ahead we'll have to stand on our own, it will be a war on our existence and future." He also stated that "the bisection of our homeland is illegal. It will never be recognized." Begin was sure that the creation of a Jewish state would make territorial expansion possible, "after the shedding of much blood."

Some Post-Zionist scholars endorse Simha Flapan's view that it is a myth that Zionists accepted the partition as a compromise by which the Jewish community abandoned ambitions for the whole of Palestine and recognized the rights of the Arab Palestinians to their own state. Rather, Flapan argued, acceptance was only a tactical move that aimed to thwart the creation of an Arab Palestinian state and, concomitantly, expand the territory that had been assigned by the UN to the Jewish state. Baruch Kimmerling has said that Zionists "officially accepted the partition plan, but invested all their efforts towards improving its terms and maximally expanding their boundaries while reducing the number of Arabs in them." Zionist leaders viewed the acceptance of the plan as a tactical step and a stepping stone to future territorial expansion over all of Palestine.

Addressing the Central Committee of the Histadrut (the Eretz Israel Workers Party) days after the UN vote to partition Palestine, Ben-Gurion expressed his apprehension, stating:

the total population of the Jewish State at the time of its establishment will be about one million, including almost 40% non-Jews. Such a [population] composition does not provide a stable basis for a Jewish State. This [demographic] fact must be viewed in all its clarity and acuteness. With such a [population] composition, there cannot even be absolute certainty that control will remain in the hands of the Jewish majority... There can be no stable and strong Jewish state so long as it has a Jewish majority of only 60%.

Ben-Gurion said "I know of no greater achievement by the Jewish people ... in its long history since it became a people."

Arabs

Arab leaders and governments rejected the plan of partition in the resolution and indicated that they would reject any other plan of partition. The Arab states' delegations declared immediately after the vote for partition that they would not be bound by the decision, and walked out accompanied by the Indian and Pakistani delegates.

They argued that it violated the principles of national self-determination in the UN charter which granted people the right to decide their own destiny. The Arab delegations to the UN issued a joint statement the day after that vote that stated: "the vote in regard to the Partition of Palestine has been given under great pressure and duress, and that this makes it doubly invalid."

On 16 February 1948, the UN Palestine Commission reported to the Security Council that: "Powerful Arab interests, both inside and outside Palestine, are defying the resolution of the General Assembly and are engaged in a deliberate effort to alter by force the settlement envisaged therein."

Arab states

A few weeks after UNSCOP released its report, Azzam Pasha, the General Secretary of the Arab League, told an Egyptian newspaper "Personally I hope the Jews do not force us into this war because it will be a war of elimination and it will be a dangerous massacre which history will record similarly to the Mongol massacre or the wars of the Crusades." (This statement from October 1947 has often been incorrectly reported as having been made much later on 15 May 1948.) Azzam told Alec Kirkbride "We will sweep them [the Jews] into the sea." Syrian president Shukri al-Quwatli told his people: "We shall eradicate Zionism."

King Farouk of Egypt told the American ambassador to Egypt that in the long run the Arabs would soundly defeat the Jews and drive them out of Palestine.

While Azzam Pasha repeated his threats of forceful prevention of partition, the first important Arab voice to support partition was the influential Egyptian daily Al Mokattam: "We stand for partition because we believe that it is the best final solution for the problem of Palestine... rejection of partition... will lead to further complications and will give the Zionists another space of time to complete their plans of defense and attack... a delay of one more year which would not benefit the Arabs but would benefit the Jews, especially after the British evacuation."

On 20 May 1948, Azzam told reporters "We are fighting for an Arab Palestine. Whatever the outcome the Arabs will stick to their offer of equal citizenship for Jews in Arab Palestine and let them be as Jewish as they like. In areas where they predominate they will have complete autonomy."

The Arab League said that some of the Jews would have to be expelled from a Palestinian Arab state.

Abdullah appointed Ibrahim Hashem Pasha as Military Governor of the Arab areas occupied by troops of the Transjordan Army. He was a former prime minister of Transjordan who supported partition of Palestine as proposed by the Peel Commission and the United Nations.

Arabs in Palestine

Haj Amin al-Husseini said in March 1948 to an interviewer from the Jaffa daily Al Sarih that the Arabs did not intend merely to prevent partition but "would continue fighting until the Zionists were annihilated."

Zionists attributed Arab rejection of the plan to mere intransigence. Palestinian Arabs opposed the very idea of partition but reiterated that this partition plan was unfair: the majority of the land (56%) would go to a Jewish state, when Jews at that stage legally owned only 6–7% of it and remained a minority of the population (33% in 1946). There were also disproportionate allocations under the plan and the area under Jewish control contained 45% of the Palestinian population. The proposed Arab state was only given 45% of the land, much of which was unfit for agriculture. Jaffa, though geographically separated, was to be part of the Arab state. However, most of the proposed Jewish state was the Negev desert. The plan allocated to the Jewish State most of the Negev desert that was sparsely populated and unsuitable for agriculture but also a "vital land bridge protecting British interests from the Suez Canal to Iraq"

Few Palestinian Arabs joined the Arab Liberation Army because they suspected that the other Arab States did not plan on an independent Palestinian state. According to Ian Bickerton, for that reason many of them favored partition and indicated a willingness to live alongside a Jewish state. He also mentions that the Nashashibi family backed King Abdullah and union with Transjordan.

The Arab Higher Committee demanded that in a Palestinian Arab state, the majority of the Jews should not be citizens (those who had not lived in Palestine before the British Mandate).

According to Musa Alami, the mufti would agree to partition if he were promised that he would rule the future Arab state.

The Arab Higher Committee responded to the partition resolution and declared a three-day general strike in Palestine to begin the following day.

British government

When Bevin received the partition proposal, he promptly ordered for it not to be imposed on the Arabs. The plan was vigorously debated in the British parliament.

In a British cabinet meeting at 4 December 1947, it was decided that the Mandate would end at midnight 14 May 1948, the complete withdrawal by 1 August 1948, and Britain would not enforce the UN partition plan. On 11 December 1947, the British government publicly announced these plans. During the period in which the British withdrawal was completed, Britain refused to share the administration of Palestine with a proposed UN transition regime, to allow the UN Palestine Commission to establish a presence in Palestine earlier than a fortnight before the end of the Mandate, to allow the creation of official Jewish and Arab militias or to assist in smoothly handing over territory or authority to any successor.

United States government

The United States declined to recognize the All-Palestine government in Gaza by explaining that it had accepted the UN Mediator's proposal. The Mediator had recommended that Palestine, as defined in the original Mandate including Transjordan, might form a union. Bernadotte's diary said the Mufti had lost credibility on account of his unrealistic predictions regarding the defeat of the Jewish militias. Bernadotte noted "It would seem as though in existing circumstances most of the Palestinian Arabs would be quite content to be incorporated in Transjordan."

Subsequent events

Memorial site for the first shots of 1948 Arab–Israeli War, where seven people were killed the day after the resolution

The Partition Plan with Economic Union was not realized in the days following 29 November 1947 resolution as envisaged by the General Assembly. It was followed by outbreaks of violence in Mandatory Palestine between Palestinian Jews and Arabs known as the 1947–48 Civil War. After Alan Cunningham, the High Commissioner of Palestine, left Jerusalem, on the morning of 14 May the British army left the city as well. The British left a power vacuum in Jerusalem and made no measures to establish the international regime in Jerusalem. At midnight on 14 May 1948, the British Mandate expired, and Britain disengaged its forces. Earlier in the evening, the Jewish People's Council had gathered at the Tel Aviv Museum (today known as Independence Hall), and approved a proclamation, declaring "the establishment of a Jewish state in Eretz Israel, to be known as the State of Israel". The 1948 Arab–Israeli War began with the invasion of, or intervention in, Palestine by the Arab States on 15 May 1948.

Resolution 181 as a legal basis for Palestinian statehood

In 1988, the Palestine Liberation Organization published the Palestinian Declaration of Independence relying on Resolution 181, arguing that the resolution continues to provide international legitimacy for the right of the Palestinian people to sovereignty and national independence. A number of scholars have written in support of this view.

A General Assembly request for an advisory opinion, Resolution ES-10/14 (2004), specifically cited resolution 181(II) as a "relevant resolution", and asked the International Court of Justice (ICJ) what are the legal consequences of the relevant Security Council and General Assembly resolutions. Judge Abdul Koroma explained the majority opinion: "The Court has also held that the right of self-determination as an established and recognized right under international law applies to the territory and to the Palestinian people. Accordingly, the exercise of such right entitles the Palestinian people to a State of their own as originally envisaged in resolution 181 (II) and subsequently confirmed." In response, Prof. Paul De Waart said that the Court put the legality of the 1922 League of Nations Palestine Mandate and the 1947 UN Plan of Partition beyond doubt once and for all.

Retrospect

In 2011, Mahmoud Abbas stated that the 1947 Arab rejection of United Nations Partition Plan for Palestine was a mistake he hoped to rectify.

Commemoration

Monument commemorating 1947 UN Partition Plan, Netanya
A street in the Katamon neighborhood of Jerusalem is named Kaf-tet benovember (29 November Street). On 29 November 2022, a monument designed and executed by sculptor Sam Philipe was unveiled on a hilltop in Netanya to mark the 75th anniversary of the UN Partition Plan for Palestine. The date also marks the annual International Day of Solidarity with the Palestinian People.

Land of Israel

From Wikipedia, the free encyclopedia
The Valley of Elah, near Adullam
A verdant hill near Moshav Tzafririm
Sunrise over the Elah Valley

The Land of Israel (Hebrew: אֶרֶץ יִשְׂרָאֵל, Modern: ʾEreṣ Yīsraʾel, Tiberian: ʾEreṣ Yīsrāʾēl) is the traditional Jewish name for an area of the Southern Levant. Related biblical, religious and historical English terms include the Land of Canaan, the Promised Land, the Holy Land, and Palestine. The definitions of the limits of this territory vary between passages in the Hebrew Bible, with specific mentions in Genesis 15, Exodus 23, Numbers 34 and Ezekiel 47. Nine times elsewhere in the Bible, the settled land is referred as "from Dan to Beersheba", and three times it is referred as "from the entrance of Hamath unto the brook of Egypt" (1 Kings 8:65, 1 Chronicles 13:5 and 2 Chronicles 7:8).

These biblical limits for the land differ from the borders of established historical Israelite and later Jewish kingdoms, including the United Kingdom of Israel, the two kingdoms of Israel (Samaria) and Judah, the Hasmonean Kingdom, and the Herodian kingdom. At their heights, these realms ruled lands with similar but not identical boundaries.

Jewish religious belief defines the land as where Jewish religious law prevailed and excludes territory where it was not applied. It holds that the area is a God-given inheritance of the Jewish people based on the Torah, particularly the books of Genesis, Exodus, Numbers and Deuteronomy, as well as Joshua and the later Prophets. According to the Book of Genesis, the land was first promised by God to Abram's descendants; the text is explicit that this is a covenant between God and Abram for his descendants. Abram's name was later changed to Abraham, with the promise refined to pass through his son Isaac and to the Israelites, descendants of Jacob, Abraham's grandson. This belief is not shared by most adherents of replacement theology (or supersessionism), who hold the view that the Old Testament prophecies were superseded by the coming of Jesus, a view often repudiated by Christian Zionists as a theological error. Evangelical Zionists variously claim that Israel has title to the land by divine right,[6] or by a theological, historical and moral grounding of attachment to the land unique to Jews (James Parkes). The idea that ancient religious texts can be warrant or divine right for a modern claim has often been challenged, and Israeli courts have rejected land claims based on religious motivations.

During the League of Nations mandate period (1920–1948) the term "Eretz Yisrael" or the "Land of Israel" was part of the official Hebrew name of Mandatory Palestine. Official Hebrew documents used the Hebrew transliteration of the word "Palestine" פלשתינה (Palestina) followed always by the two initial letters of "Eretz Yisrael", א״י Aleph-Yod.

The Land of Israel concept has been evoked by the founders of the State of Israel. It often surfaces in political debates on the status of the West Bank, referred to in official Israeli discourse as the Judea and Samaria Area.

Etymology and biblical roots

1916 map of the Fertile Crescent by James Henry Breasted. The names used for the land are "Canaan" "Judah" "Palestine" and "Israel"
Map of Eretz Israel in 1695 Amsterdam Haggada by Abraham Bar-Jacob.

The term "Land of Israel" is a direct translation of the Hebrew phrase ארץ ישראל‎ (Eretz Yisrael), which occasionally occurs in the Bible, and is first mentioned in the Tanakh in 1 Samuel 13:19, following the Exodus, when the Israelite tribes were already in the Land of Canaan. The words are used sparsely in the Bible: King David is ordered to gather 'strangers to the land of Israel' (hag-gêrîm 'ăšer, bə'ereṣ yiśrā'êl) for building purposes (1 Chronicles 22:2), and the same phrasing is used in reference to King Solomon's census of all of the 'strangers in the Land of Israel' (2 Chronicles 2:17). Ezekiel, though generally preferring the phrase 'soil of Israel' ('admat yiśrā'êl), employs eretz Israel twice, respectively at Ezekiel 40:2 and Ezekiel 47:18.

According to Martin Noth, the term is not an "authentic and original name for this land", but instead serves as "a somewhat flexible description of the area which the Israelite tribes had their settlements". According to Anita Shapira, the term "Eretz Yisrael" was a holy term, vague as far as the exact boundaries of the territories are concerned but clearly defining ownership. The sanctity of the land (kedushat ha-aretz) developed rich associations in rabbinical thought, where it assumes a highly symbolic and mythological status infused with promise, though always connected to a geographical location. Nur Masalha argues that the biblical boundaries are "entirely fictitious", and bore simply religious connotations in Diaspora Judaism, with the term only coming into ascendency with the rise of Zionism.

The Hebrew Bible provides three specific sets of borders for the "Promised Land", each with a different purpose. Neither of the terms "Promised Land" (Ha'Aretz HaMuvtahat) or "Land of Israel" are used in these passages: Genesis 15:13–21, Genesis 17:8 and Ezekiel 47:13–20 use the term "the land" (ha'aretz), as does Deuteronomy 1:8 in which it is promised explicitly to "Abraham, Isaac and Jacob... and to their descendants after them," whilst Numbers 34:1–15 describes the "Land of Canaan" (Eretz Kna'an) which is allocated to nine and half of the twelve Israelite tribes after the Exodus. The expression "Land of Israel" is first used in a later book, 1 Samuel 13:19. It is defined in detail in the exilic Book of Ezekiel as a land where both the twelve tribes and the "strangers in (their) midst", can claim inheritance. The name "Israel" first appears in the Hebrew Bible as the name given by God to the patriarch Jacob (Genesis 32:28). Deriving from the name "Israel", other designations that came to be associated with the Jewish people have included the "Children of Israel" or "Israelite".

The term 'Land of Israel' (γῆ Ἰσραήλ) occurs in one episode in the New Testament (Matthew 2:20–21), where, according to Shlomo Sand, it bears the unusual sense of 'the area surrounding Jerusalem'. The section in which it appears was written as a parallel to the earlier Book of Exodus.

Biblical borders

Genesis 15 (describing "this land")
 
Num. 34 ("Canaan") & Eze. 47 ("this land")
Interpretations of the borders of the Promised Land, based on scriptural verses

Genesis 15

Genesis 15:18–21 describes what are known as "Borders of the Land" (Gevulot Ha-aretz), which in Jewish tradition defines the extent of the land promised to the descendants of Abraham, through his son Isaac and grandson Jacob. The passage describes the area as the land of the ten named ancient peoples then living there.

More precise geographical borders are given in Exodus 23:31, which describes borders as marked by the Red Sea (see debate below), the "Sea of the Philistines" i.e., the Mediterranean, and the "River", the Euphrates), the traditional furthest extent of the Kingdom of David.

Genesis gives the border with Egypt as Nahar Mitzrayimnahar in Hebrew denotes a river or stream, as opposed to a wadi.

Exodus 23

A slightly more detailed definition is given in Exodus 23:31, which describes the borders as "from the sea of reeds (Red Sea) to the Sea of the Philistines (Mediterranean sea) and from the desert to the Euphrates River", though the Hebrew text of the Bible uses the name, "the River", to refer to the Euphrates.

Only the "Red Sea" (Exodus 23:31) and the Euphrates are mentioned to define the southern and eastern borders of the full land promised to the Israelites. The "Red Sea" corresponding to Hebrew Yam Suf was understood in ancient times to be the Erythraean Sea, as reflected in the Septuagint translation. Although the English name "Red Sea" is derived from this name ("Erythraean" derives from the Greek for red), the term denoted all the waters surrounding Arabia—including the Indian Ocean and the Persian Gulf, not merely the sea lying to the west of Arabia bearing this name in modern English. Thus, the entire Arabian peninsula lies within the borders described. Modern maps depicting the region take a reticent view and often leave the southern and eastern borders vaguely defined. The borders of the land to be conquered given in Numbers have a precisely defined eastern border which included the Arabah and Jordan.

Numbers 34

Numbers 34:1–15 describes the land allocated to the Israelite tribes after the Exodus. The tribes of Reuben, Gad and half of Manasseh received land east of the Jordan as explained in Numbers 34:14–15. Numbers 34:1–13 provides a detailed description of the borders of the land to be conquered west of the Jordan for the remaining tribes. The region is called "the Land of Canaan" (Eretz Kna'an) in Numbers 34:2 and the borders are known in Jewish tradition as the "borders for those coming out of Egypt". These borders are again mentioned in Deuteronomy 1:6–8, 11:24 and Joshua 1:4.

According to the Hebrew Bible, Canaan was the son of Ham who with his descendants had seized the land from the descendants of Shem according to the Book of Jubilees. Jewish tradition thus refers to the region as Canaan during the period between the Flood and the Israelite settlement. Eliezer Schweid sees Canaan as a geographical name, and Israel the spiritual name of the land. He writes: The uniqueness of the Land of Israel is thus "geo-theological" and not merely climatic. This is the land which faces the entrance of the spiritual world, that sphere of existence that lies beyond the physical world known to us through our senses. This is the key to the land's unique status with regard to prophecy and prayer, and also with regard to the commandments. Thus, the renaming of this landmarks a change in religious status, the origin of the Holy Land concept. Numbers 34:1–13 uses the term Canaan strictly for the land west of the Jordan, but Land of Israel is used in Jewish tradition to denote the entire land of the Israelites. The English expression "Promised Land" can denote either the land promised to Abraham in Genesis or the land of Canaan, although the latter meaning is more common.

The border with Egypt is given as the Nachal Mitzrayim (Brook of Egypt) in Numbers, as well as in Deuteronomy and Ezekiel. Jewish tradition (as expressed in the commentaries of Rashi and Yehuda Halevi, as well as the Aramaic Targums) understand this as referring to the Nile; more precisely the Pelusian branch of the Nile Delta according to Halevi—a view supported by Egyptian and Assyrian texts. Saadia Gaon identified it as the "Wadi of El-Arish", referring to the biblical Sukkot near Faiyum. Kaftor Vaferech placed it in the same region, which approximates the location of the former Pelusian branch of the Nile. 19th century Bible commentaries understood the identification as a reference to the Wadi of the coastal locality called El-Arish. Easton's, however, notes a local tradition that the course of the river had changed and there was once a branch of the Nile where today there is a wadi. Biblical minimalists have suggested that the Besor is intended.

Deuteronomy 19

Deuteronomy 19:8 indicates a certain fluidity of the borders of the promised land when it refers to the possibility that God would "enlarge your borders." This expansion of territory means that Israel would receive "all the land he promised to give to your fathers", which implies that the settlement actually fell short of what was promised. According to Jacob Milgrom, Deuteronomy refers to a more utopian map of the promised land, whose eastern border is the wilderness rather than the Jordan.

Paul R. Williamson notes that a "close examination of the relevant promissory texts" supports a "wider interpretation of the promised land" in which it is not "restricted absolutely to one geographical locale". He argues that "the map of the promised land was never seen permanently fixed, but was subject to at least some degree of expansion and redefinition."

2 Samuel 24

On David's instructions, Joab undertakes a census of Israel and Judah, travelling in an anti-clockwise direction from Gad to Gilead to Dan, then west to Sidon and Tyre, south to the cities of the Hivites and the Canaanites, to southern Judah and then returning to Jerusalem. Biblical commentator Alexander Kirkpatrick notes that the cities of Tyre and Sidon were "never occupied by the Israelites, and we must suppose either that the region traversed by the enumerators is defined as reaching up to though not including [them], or that these cities were actually visited in order to take a census of Israelites resident in them."

Ezekiel 47

Ezekiel 47:13–20 provides a definition of borders of land in which the twelve tribes of Israel will live during the final redemption, at the end of days. The borders of the land described by the text in Ezekiel include the northern border of modern Lebanon, eastwards (the way of Hethlon) to Zedad and Hazar-enan in modern Syria; south by southwest to the area of Busra on the Syrian border (area of Hauran in Ezekiel); follows the Jordan River between the West Bank and the land of Gilead to Tamar (Ein Gedi) on the western shore of the Dead Sea; From Tamar to Meribah Kadesh (Kadesh Barnea), then along the Brook of Egypt (see debate below) to the Mediterranean Sea. The territory defined by these borders is divided into twelve strips, one for each of the twelve tribes.

Hence, Numbers 34 and Ezekiel 47 define different but similar borders which include the whole of contemporary Lebanon, both the West Bank and the Gaza Strip and Israel, except for the South Negev and Eilat. Small parts of Syria are also included.

From Dan to Beersheba

The common biblical phrase used to refer to the territories actually settled by the Israelites (as opposed to military conquests) is "from Dan to Beersheba" (or its variant "from Beersheba to Dan"), which occurs many times in the Bible.

Division of tribes

The 12 tribes of Israel are divided in 1 Kings 11. In the chapter, King Solomon's sins lead to Israelites forfeiting 10 of the 12 tribes:

30 and Ahijah took hold of the new cloak he was wearing and tore it into twelve pieces. 31 Then he said to Jeroboam, "Take ten pieces for yourself, for this is what the Lord, the God of Israel, says: 'See, I am going to tear the kingdom out of Solomon's hand and give you ten tribes. 32 But for the sake of my servant David and the city of Jerusalem, which I have chosen out of all the tribes of Israel, he will have one tribe. 33 I will do this because they have forsaken me and worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of the Moabites, and Molek the god of the Ammonites, and have not walked in obedience to me, nor done what is right in my eyes, nor kept my decrees and laws as David, Solomon's father, did.34 "'But I will not take the whole kingdom out of Solomon's hand; I have made him ruler all the days of his life for the sake of David my servant, whom I chose and who obeyed my commands and decrees. 35 I will take the kingdom from his son's hands and give you ten tribes. 36 I will give one tribe to his son so that David my servant may always have a lamp before me in Jerusalem, the city where I chose to put my Name.

— Kings 1, 11:30-11:36

Jewish beliefs

Rabbinic laws in the Land of Israel

Valley of Sur

According to Jewish religious law (halakha), some laws only apply to Jews living in the Land of Israel and some areas in Jordan, Lebanon, and Syria (which are thought to be part of biblical Israel). These include agricultural laws such as the Shmita (Sabbatical year); tithing laws such as the Maaser Rishon (Levite Tithe), Maaser sheni, and Maaser ani (poor tithe); charitable practices during farming, such as pe'ah; and laws regarding taxation. One popular source lists 26 of the 613 mitzvot as contingent upon the Land of Israel. According to Menachem Lorberbaum, the consecrated borders of the Land of Israel understood by returning exiles differed from both the biblical and pre-exilic borders.

Many of the religious laws which applied in ancient times are applied in the modern State of Israel; others have not been revived, since the State of Israel does not adhere to traditional Jewish law. However, certain parts of the current territory of the State of Israel, such as the Arabah, are considered by some religious authorities to be outside the Land of Israel for purposes of Jewish law. According to these authorities, the religious laws do not apply there.

According to some Jewish religious authorities, every Jew has an obligation to dwell in the Land of Israel and may not leave except for specifically permitted reasons (e.g., to get married).

There are also many laws dealing with how to treat the land. The laws apply to all Jews, and the giving of the land itself in the covenant, applies to all Jews, including converts.

Inheritance of the promise

Traditional religious Jewish interpretation, and that of most Christian commentators, define Abraham's descendants only as Abraham's seed through his son Isaac and his grandson Jacob. Johann Friedrich Karl Keil is less clear, as he states that the covenant is through Isaac, but also notes that Ishmael's descendants, generally the Arabs, have held much of that land through time.

Modern Jewish debates on the Land of Israel

The Land of Israel concept has been evoked by the founders of the State of Israel. It often surfaces in political debates on the status of the West Bank, which is referred to in official Israeli discourse as Judea and Samaria, from the names of the two historical Israelite and Judean kingdoms. These debates frequently invoke religious principles, despite the little weight these principles typically carry in Israeli secular politics.

Ideas about the need for Jewish control of the land of Israel have been propounded by figures such as Yitzhak Ginsburg, who has written about the historical entitlement that Jews have to the whole Land of Israel. Ginsburgh's ideas about the need for Jewish control over the land has some popularity within contemporary West Bank settlements. However, there are also strong backlashes from the Jewish community regarding these ideas.

The Satmar Hasidic community in particular denounces any geographic or political establishment of Israel, deeming this establishment as directly interfering with God's plan for Jewish redemption. Joel Teitelbaum was a foremost figure in this denouncement, calling the Land and State of Israel a vehicle for idol worship, as well as a smokescreen for Satan's workings.

Christian beliefs

Inheritance of the promise

During the early 5th century, Saint Augustine of Hippo argued in his City of God that the earthly or "carnal" kingdom of Israel achieved its peak during the reigns of David and his son Solomon. He goes on to say however, that this possession was conditional: "...the Hebrew nation should remain in the same land by the succession of posterity in an unshaken state even to the end of this mortal age, if it obeyed the laws of the Lord its God."

He goes on to say that the failure of the Hebrew nation to adhere to this condition resulted in its revocation and the making of a second covenant and cites Jeremiah 31:31–32: "Behold, the days come, says the Lord, that I will make for the house of Israel, and for the house of Judah, a new testament: not according to the testament that I settled for their fathers in the day when I laid hold of their hand to lead them out of the land of Egypt; because they continued not in my testament, and I regarded them not, says the Lord."

Augustine concludes that this other promise, revealed in the New Testament, was about to be fulfilled through the incarnation of Christ: "I will give my laws in their mind, and will write them upon their hearts, and I will see to them; and I will be to them a God, and they shall be to me a people". Notwithstanding this doctrine stated by Augustine and also by the Apostle Paul in his Epistle to the Romans (Ch. 11), the phenomenon of Christian Zionism is widely noted today, especially among evangelical Protestants. Other Protestant groups and churches reject Christian Zionism on various grounds.

History

Jewish religious tradition does not distinguish clearly between religious, national, racial, or ethnic identities. Nonetheless, during two millennia of exile and with a continuous yet small Jewish presence in the land, a strong sense of bondedness exists throughout this tradition, expressed in terms of people-hood; from the very beginning, this concept was identified with that ancestral biblical land or, to use the traditional religious and modern Hebrew term, Eretz Yisrael. Religiously and culturally the area was seen broadly as a land of destiny, and always with hope for some form of redemption and return. It was later seen as a national home and refuge, intimately related to that traditional sense of people-hood, and meant to show continuity that this land was always seen as central to Jewish life, in theory if not in practice.

Ottoman era

Having already used another religious term of great importance, Zion (Jerusalem), to coin the name of their movement, being associated with the return to Zion. The term was considered appropriate for the secular Jewish political movement of Zionism to adopt at the turn of the 20th century; it was used to refer to their proposed national homeland in the area then controlled by the Ottoman Empire. As originally stated, "The aim of Zionism is to create for the Jewish people a home in Palestine secured by law."

British Mandate

Three proposals for the post World War I administration of Palestine. The red line is the "International Administration" proposed in the 1916 Sykes–Picot Agreement, the dashed blue line is the 1919 Zionist Organization proposal at the Paris Peace Conference, and the thin blue line refers to the final borders of the 1923–1948 Mandatory Palestine.
This 1920 stamp, issued by the Egyptian Expeditionary Force, set a precedent for the wording of subsequent Mandate stamps.

The Biblical concept of Eretz Israel, and its re-establishment as a state in the modern era, was a basic tenet of the original Zionist program. This program however, saw little success until the British commitment to "the establishment in Palestine of a national home for the Jewish people" in the Balfour Declaration. Chaim Weizmann, as leader of the Zionist delegation, at the 1919 Paris Peace Conference presented a Zionist Statement on 3 February. Among other things, he presented a plan for development together with a map of the proposed homeland. The statement noted the Jewish historical connection with "Palestine". It also declared the Zionists' proposed borders and resources "essential for the necessary economic foundation of the country" including "the control of its rivers and their headwaters". These borders included present day Israel and the occupied territories, western Jordan, southwestern Syria and southern Lebanon "in the vicinity south of Sidon".

In 1920, the Jewish members of the first High Commissioner's advisory council objected to the Hebrew transliteration of the word "Palestine" פלשתינה (Palestina) on the ground that the traditional name was ארץ ישראל (Eretz Yisrael), but the Arab members would not agree to this designation, which in their view, had political significance. The High Commissioner, Sir Herbert Samuel, himself a Zionist, decided that the Hebrew transliteration should be used, followed always by the two initial letters of "Eretz Yisrael," א״י Aleph-Yod:

He was aware that there was no other name in the Hebrew language for this land except 'Eretz-Israel'. At the same time he thought that if 'Eretz-Israel' only were used, it might not be regarded by the outside world as a correct rendering of the word 'Palestine', and in the case of passports or certificates of nationality, it might perhaps give rise to difficulties, so it was decided to print 'Palestine' in Hebrew letters and to add after it the letters 'Aleph' 'Yod', which constitute a recognised abbreviation of the Hebrew name. His Excellency still thought that this was a good compromise. Dr. Salem wanted to omit 'Aleph' 'Yod' and Mr. Yellin wanted to omit 'Palestine'. The right solution would be to retain both."
—Minutes of the meeting on November 9, 1920.

The compromise was later noted as among Arab grievances before the League's Permanent Mandate Commission. During the Mandate, the name Eretz Yisrael (abbreviated א״י Aleph-Yod), was part of the official name for the territory, when written in Hebrew. These official names for Palestine were minted on the Mandate coins and early stamps (pictured) in English, Hebrew "(פלשתינה (א״י" (Palestina E"Y) and Arabic ("فلسطين"). Consequently, in 20th-century political usage, the term "Land of Israel" usually denotes only those parts of the land which came under the British mandate.

On 29 November 1947, the United Nations General Assembly adopted a resolution (United Nations General Assembly Resolution 181(II)) recommending "to the United Kingdom, as the mandatory Power for Palestine, and to all other Members of the United Nations the adoption and implementation, with regard to the future government of Palestine, of the Plan of Partition with Economic Union." The Resolution contained a plan to partition Palestine into "Independent Arab and Jewish States and the Special International Regime for the City of Jerusalem."

Israeli period

On 14 May 1948, the day the British Mandate over Palestine expired, the Jewish People's Council gathered at the Tel Aviv Museum, and approved a proclamation, in which it declared "the establishment of a Jewish state in Eretz-Israel, to be known as the State of Israel."

When Israel was founded in 1948, the majority Israeli Labor Party leadership, which governed for three decades after independence, accepted the partition of Mandatory Palestine into independent Jewish and Arab states as a pragmatic solution to the political and demographic issues of the territory, with the description "Land of Israel" applying to the territory of the State of Israel within the Green Line. The then opposition revisionists, who evolved into today's Likud party, however, regarded the rightful Land of Israel as Eretz Yisrael Ha-Shlema (literally, the whole Land of Israel), which came to be referred to as Greater Israel. Joel Greenberg, writing in The New York Times, relates subsequent events this way:

The seed was sown in 1977, when Menachem Begin of Likud brought his party to power for the first time in a stunning election victory over Labor. A decade before, in the 1967 war, Israeli troops had in effect undone the partition accepted in 1948 by overrunning the West Bank and Gaza Strip. Ever since, Mr. Begin had preached undying loyalty to what he called Judea and Samaria (the West Bank lands) and promoted Jewish settlement there. But he did not annex the West Bank and Gaza to Israel after he took office, reflecting a recognition that absorbing the Palestinians could turn Israel it into a binational state instead of a Jewish one.

Following the Six-Day War in 1967, the 1977 elections and the Oslo Accords, the term Eretz Israel became increasingly associated with right-wing expansionist groups who sought to conform the borders of the State of Israel with the biblical Eretz Yisrael.

As of 2022, according to the Israeli demographer Arnon Soffer, Palestinians constitute the majority of the population of Eretz Israel, 51.16% as opposed to Jews who, depending on definitions, make up between 46-47%.

Modern usage

Usage in Israeli politics

Early government usage of the term, following Israel's establishment, continued the historical link and possible Zionist intentions. In 1951–2 David Ben-Gurion wrote "Only now, after seventy years of pioneer striving, have we reached the beginning of independence in a part of our small country." Soon afterwards he wrote "It has already been said that when the State was established it held only six percent of the Jewish people remaining alive after the Nazi cataclysm. It must now be said that it has been established in only a portion of the Land of Israel. Even those who are dubious as to the restoration of the historical frontiers, as fixed and crystallised and given from the beginning of time, will hardly deny the anomaly of the boundaries of the new State." The 1955 Israeli government year-book said, "It is called the 'State of Israel' because it is part of the Land of Israel and not merely a Jewish State. The creation of the new State by no means derogates from the scope of historical Eretz Israel".

Herut and Gush Emunim were among the first Israeli political parties basing their land policies on the Biblical narrative discussed above. They attracted attention following the capture of additional territory in the 1967 Six-Day War. They argue that the West Bank should be annexed permanently to Israel for both ideological and religious reasons. This position is in conflict with the basic "land for peace" settlement formula included in UN242. The Likud party, in the platform it maintained until prior to the 2013 elections, had proclaimed its support for maintaining Jewish settlement communities in the West Bank and Gaza, as the territory is considered part of the historical land of Israel. In her 2009 bid for Prime Minister, Kadima leader Tzipi Livni used the expression, noting, "we need to give up parts of the Land of Israel", in exchange for peace with the Palestinians and to maintain Israel as a Jewish state; this drew a clear distinction with the position of her Likud rival and winner, Benjamin Netanyahu. However, soon after winning the 2009 elections, Netanyahu delivered an address at the Begin-Sadat Center for Strategic Studies at Bar-Ilan University that was broadcast live in Israel and across parts of the Arab world, on the topic of the Middle East peace process. He endorsed for the first time the notion of a Palestinian state alongside Israel, while asserting the right to a sovereign state in Israel arises from the land being "the homeland of the Jewish people".

The Israel–Jordan Treaty of Peace, signed in 1993, led to the establishment of an agreed border between the two nations, and subsequently the state of Israel has no territorial claims in the parts of the historic Land of Israel lying east of the Jordan river.

Yom HaAliyah (Aliyah Day, Hebrew: יום העלייה) is an Israeli national holiday celebrated annually on the tenth of the Hebrew month of Nisan to commemorate the Israelites crossing the Jordan River into the Land of Israel while carrying the Ark of the Covenant.

Palestinian viewpoints

According to Palestinian historian Nur Masalha, Eretz Israel was a religious concept which was turned by Zionists into a political doctrine in order to emphasize an exclusive Jewish right of possession regardless of the Arab presence. Masalha wrote that the Zionist movement has not given up on an expansive definition of the territory, including Jordan and more, even though political pragmatism has engendered a focus on the region west of the Jordan River.

Right to exist

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French historian Ernest Renan defended the right to exist in "What Is a Nation?" (1882).

The right to exist is said to be an attribute of nations. According to an essay by the 19th-century French philosopher Ernest Renan, a state has the right to exist when individuals are willing to sacrifice their own interests for the community it represents. Unlike self-determination, the right to exist is an attribute of states rather than of peoples. It is not a right recognized in international law. The phrase has featured prominently in the Arab–Israeli conflict since the 1950s.

The right to exist of a de facto state may be balanced against another state's right to territorial integrity. Proponents of the right to exist trace it back to the "right of existence", said to be a fundamental right of states recognized by writers on international law for hundreds of years.

Equality (mathematics)

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