It is … undeniable that no settlement can be just and complete if recognition is not accorded to the right of the Arab refugee to return to the home from which he has been dislodged by the hazards and strategy of the armed conflict between Arabs and Jews in Palestine. The majority of these refugees have come from territory which … was to be included in the . The exodus of Palestinian Arabs resulted from panic created by fighting in their communities, by rumours concerning real or alleged acts of terrorism, or expulsion. It would be an offence against the principles of elemental justice if these innocent victims of the conflict were denied the right to return to their homes while Jewish immigrants flow into Palestine, and, indeed, at least offer the threat of permanent replacement of the Arab refugees who have been rooted in the land for centuries.

When Israel came out of Egypt and the House of Jacob from among a strange people, Judah was his sanctuary and Israel his dominion. For if we regard the letter alone, what is set before us is the exodus of the
Children of Israel from Egypt in the days of Moses; if the allegory, our redemption wrought by Christ; if the moral we are shown the conversion of the soul from the grief and wretchedness of sin to the state of grace; if the anagogical. we are shown the departure of the holy soul from the thraldom of this corruption to the liberty of eternal glory. And
although these mystical meanings are called by various names, they may all be called in getteral allegorical, since they differ from the literal and historical.

When Adam and Eve were expelled from the Garden of Eden, they probably did not fall into a state of original sin, as Saint Augustine believed, but into an agrarian economy.

When Israel came out of Egypt and the House of Jacob from among a strange people, Judah was his sanctuary and Israel his dominion. For if we regard the letter alone, what is set before us is the exodus of the Children of Israel from Egypt in the days of Moses; if the allegory, our redemption wrought by Christ; if the moral we are shown the conversion of the soul from the grief and wretchedness of sin to the state of grace; if the anagogical. we are shown the departure of the holy soul from the thraldom of this corruption to the liberty of eternal glory. And
although these mystical meanings are called by various names, they may all be called in general allegorical, since they differ from the literal and historical.

When Israel came out of Egypt and the House of Jacob from among a strange people, Judah was his sanctuary and Israel his dominion. For if we regard the letter alone, what is set before us is the exodus of the Children of Israel from Egypt in the days of Moses; if the allegory, our redemption wrought by Christ; if the moral we are shown the conversion of the soul from the grief and wretchedness of sin to the state of grace; if the anagogical. we are shown the departure of the holy soul from the thraldom of this corruption to the liberty of eternal glory. And although these mystical meanings are called by various names, they may all be called in general allegorical, since they differ from the literal and historical.

Over the decades, perhaps the wrong questions have been asked about the Great Migration. Perhaps it is not a question of whether the migrants brought good or ill to the cities they fled to or were pushed or pulled to their destinations, but a question of how they summoned the courage to leave in the first place or how they found the will to press beyond the forces against them and the faith in a country that had rejected them for so long. By their actions, they did not cream the American Dream, they willed it into being by a definition of their own choosing. They did not ask to be accepted but declared themselves the Americans that perhaps few others recognized but that they had always been deep within their hearts.

It is often said that the Arabs fled, that they left the country voluntarily, and that they therefore bear the responsibility for losing their property and their land. It is true that in history there are some instances — in Rome and in France during the Revolutions when enemies of the state were proscribed and their property confiscated. But in general international law, the principle holds true that no citizen loses his property or his rights of citizenship; and the citizenship right is de facto a right to which the Arabs in Israel have much more legitimacy than the [European] Jews. Just because the Arabs fled? Since when is that punishable by confiscation of property and by being barred from returning to the land on which a people's forefathers have lived for generations? Thus, the claim of the Jews to the land of Israel cannot be a realistic political claim. If all nations would suddenly claim territories in which their forefathers had lived two thousand years ago, this world would be a madhouse. … I believe that, politically speaking, there is only one solution for Israel, namely, the unilateral acknowledgement of the obligation of the State towards the Arabs — not to use it as a bargaining point, but to acknowledge the complete moral obligation of the Israeli State to its former inhabitants of Palestine.

I agree with you about the absurdity of shunting the Jews back into Palestine, a tiny country which has lost its fertility and only supports meagre herds of sheep and goats with occasional terraced plots of cultivation. You cannot expel the present Moslem occupation. You cannot turn the Jews into small cultivators and grazers. You cannot turn all the various sects, religion and denominations out of Jerusalem. I cannot conceive a worse bondage to which to relegate an advanced and intellectual community than to exile in Palestine.

Now, the obstacle that arises from the theory of the Medes and the Persians having emigrated from the North ... on the basis of a highly conjectural interpretation of the archaeological evidence, is now removed by the archaeologists themselves. A body of evidence... orients us in quite a different direction, namely towards that of a migratory movement, probably a slow, progressive one, from East to West, along the great Khorasan Road.....

I find that our faithful are divided into groups according to their attachment to their roots: Many of the people have emigrated to the USA in the late 19th Century through the early 20th Century. We have lost many of those people due to the lack of pastors. A large group has emigrated due to the instability in the last forty-five years: the Palestinian-Israeli conflict, the civil war in Lebanon, the war in Iraq. Unfortunately, there is a group who severs all ties with the Middle East.

But it turns out many who march for a free Palestine believe, as Hamas believes, that Israel shouldn't exist at all. They see Israelis as "colonisers and settlers". But do you know why they had to settle there? Because they had nowhere to go after the Holocaust achieved what centuries of persecution had failed to do and wiped out most of Europe's Jews. Many, like my Polish family, couldn't go back to their home country because there were still — even after the fall of Nazism — Jew-hatred and pogroms there. So they went to Israel. This is the context: the Jews are there because they needed somewhere safe to live, and now their grandchildren are being killed for it.

I say the Arabs must leave Israel, precisely because I believe if the Arabs stay, they'll become the 'good Arabs' as I understand the term.

Why were these people seeking a new home coming to Israel and not to America? Where had the American dream faltered? And he saw that Israel was right; it was taking people — any people — as America had once done; so that in fifty years the bright new ideas of the world would come probably from Israel and no longer from a tired America.

When Israel was from bondage led,
Led by the Almighty's hand
From out of foreign land,
The great sea beheld and fled.