Judea Magazine, No. 5.5
Hebron Etzion
_______ Bloc Betar Jerusalem
/Kiryat \ _______ ______ _____________
/ Arba \ / Efrat \ / \ / \_______
___/ \____/ \__/ \____/ Maaleh Adumim
######### #### #### # Tekoa ______
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"Rebuilding Jewish Life in Judea, Israel"
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JUDEA ELECTRONIC MAGAZINE Vol.5, No.5 Elul-Tishrei 5757-58/Sep-Oct 1997
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Contents:
* Pupils Who Write Their Own Ten Commandments
* Tekoa Celebrates Its 20th Birthday
* Lt. Avi Levy Returns to Life
* Interview with Former Chief-of-Staff Rafael Eitan
* 30th Anniversary of the Restored Etzion Bloc:
- The Last Days of the Etzion Bloc - 1948
- Jewish Settlement Restored in the Etzion Bloc - 1967
* Purchasing the Moslem Quarter in Jerusalem's Old City
* "Voice from the Field" News Agency
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The Tekoa Experimental Elementary School
PUPILS WHO WRITE THEIR OWN TEN COMMANDMENTS
Aryeh Dean Cohen
There's something different about the Ahdut Yisrael school in Tekoa,
including their Ten Commandments. While other schools make do with
traditional explanations of the Thou Shalts and Shalt Nots, Tekoa
youngsters write their own list of commandments.
That is just one example of an exercise in a school where the
approach to learning about Jewish tradition is uniquely tailored to the
school's unusual student body: observant and non-observant youngsters,
studying in the same classrooms.
"Before we started learning about the Ten Commandments, we divided
up the class and held group discussions on what the main laws should be
in our society," explained third-grade teacher Hadassah Froman, the wife
of Rabbi Menahem Froman of Tekoa. The rabbi is famous for his somewhat
controversial dialogues with Islamic leaders.
"We discussed what laws we would establish in our classroom and the
children each wrote 10 laws they thought were the most important, so that
our society would be a better one." A visitor could see some examples
still on the board: "Don't turn your back on people" and "Don't destroy
nature." Other "commandments" related to road safety.
Third-graders raced by; some boys wore kippot, others baseball caps.
Still others had no head covering. Some of the girls had traditional
below-the-knee denim skirts, while others wore colorful shorts.
"Our approach is that the Torah is really the basis for other ideas
that man needs to have for himself now," explained Froman. "And each
child takes this in the direction they want. They don't all have to think
the same thing, or interpret it a particular way. It's all a legitimate
form of expression. That's what I think is really special about learning
in a mixed class," Froman adds. Everyone has his or her equal place.
"Observant children's opinions are not given any higher consideration
than nonobservant children's regarding the way they relate to the
sources, or to their tradition."
The school has been operating for 10 years. Principal Nava Malkiel
calls it "a natural outgrowth" of the settlement of Tekoa, located in
Gush Etzion south of Jerusalem and not far from Efrat, where observant
and nonobservant Jews live. Residents of nearby El David (Nokdim), also a
mixed community, send their children to the school as well.
According to Malkiel, there are equal numbers of observant and
nonobservant pupils, and about 10-15 percent who come from families that
are mixed, or consider themselves traditional. "The guiding principle,"
said Malkiel, who is on sabbatical this year, "is that the meeting
between the two groups be a true meeting. One doesn't always know what
will come out of this, but we really try to leave it open, and provide a
place for every child, regardless of his or her background."
Formally the school is part of the State Religious system, but, says
Malkiel, the school holds a special status in the Education Ministry,
whose officials "visit a great deal."
"The school is simply an expression of the wider experiment which is
our entire settlement," says Malkiel. "It's a place where we have all
lived together for years. The criteria for judging each other are not
what one ordinarily finds," she says.
Unlike other schools experimenting with having observant and
nonobservant pupils study different materials under the same roof, Ahdut
Yisrael classes all study the same curriculum. "Just as an observant
child needs to study art, music and geography," comments Malkiel, "a
nonobservant child needs to know his people's sources. It doesn't matter
whether the family is observant or not - they need to know their heritage
and tradition."
While pupils can choose between attending morning prayers or a
"morning assembly," that choice is not always so clear-cut. Some
observant youngsters opt to pray at home with their parents and go to the
assembly. Some nonobservant children choose to go to morning prayers,
"and we have some who switch in the middle of the year," Malkiel says.
There is no dress code, she points out. "We all know that there
isn't anyone here who 'knows better' than anyone else. That's very
important, especially as regards the observant population, who always
feel that they have the truth in their pocket."
Malkiel and her staff like the innovations a mixed school allows
them to introduce. "I don't find anything particularly difficult about
this approach - just the opposite; it provides us with challenges, and
that's a good thing. I think the greatest challenge is to find the way to
bring the world of the Jewish sources to children.
"It's a world that sometimes seems old-fashioned, archaic, and not
relevant. It's hard to get this through to elementary school pupils in
general, even observant ones. But it's even harder to get it across to
children for whom this is not their natural background. This challenge
also helps us teach the observant children better. We have to ask
ourselves more questions about how to present material."
Living in a rural setting contributes to this approach, Malkiel
says. "We learn a great deal of our Bible via the environment, nature and
agriculture. If, for example, we're studying about the harvesting of
wheat in the Bible, we grow our own wheat. We go through the entire
process and make bread in the end. So you don't have a situation where
you have a class in Bible and another in nature. Rather, the two are
merged. This is a good way to teach children, because their world is
still very unified."
In the well-stocked school library, some of the pupils talked about
the advantages of studying with classmates from different backgrounds.
"It raises my level of social awareness," commented Hananel Unger, 11, a
sixth grader. "It makes me able to get along with many different kinds of
people." "It helps me understand where they're coming from, to get into
their head," explained Nachman Malkiel, also 11 and the principal's son.
"They learn about my religious observance, and my way of life, just like
I learn from them."
Asked about clashes in Jerusalem between secular and observant Jews,
fifth grader Emma Tzunkov said: "I think that's bad, because every person
has their pluses and minuses, and you can find the pluses, not just the
minuses in every person. People should respect one another and be able to
get along."
The children also pointed out some practical benefits of studying
together. "When I went to a school with all observant kids, none of them
played soccer or basketball," said Ya'acov, a fifth grader. "They did not
even know what a basketball was. But all secular kids play basketball."
Bella Gordon, a nonobservant sixth grader, said that her new friends
let her learn about their traditions and religion. "At my last school
there weren't too many observant kids, but now I can understand and learn
things from them I didn't know before. And I'm interested."
None of the pupils said they have problems with issues like Shabbat
observance. One, Miriam Lemberg, said that when an observant classmate
comes over on Shabbat and she's watching TV, "I turn it off because I
know it bothers her."
Observed Malkiel: "One observant child said that if she went to a
strictly religious school it would be very boring. She said it was more
interesting to be with children who dress, think and eat differently.
Observant children are curious about this, and it interests them.
"A secular child said he didn't understand why observant and secular
children need to be separated. He had friends of both types, and said it
was their own business whether they chose to observe mitzvot or not."
While pupils were busy working on reading comprehension exercises,
English teacher Shira Chernoble, originally from New Mexico, talked about
the school. "The way the children interact with one another is amazing,"
she said. "They learn to honor one another and respect the way others
live their lives. And they see each other as friends. They're learning
about Judaism at all levels. Each child has their own inner gift. They
have to find that gift; nobody sets a path for them."
Watching the youngsters rush between buildings in the small school
square, Malkiel said of her experiment: "I think that the more open the
place is and the wider the range of opinions allowed to be heard, the
better. Even in the religious world, there are many different shades.
Religion is between each person and God. We aren't anyone's judge."
Malkiel concluded with the view that Ahdut Yisrael helps the
children learn how to be more flexible and more open. "Their world is
less black and white," she said.
(Jerusalem Post Online, 1 Oct 97)
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TEKOA CELEBRATES ITS 20TH BIRTHDAY
The village of Tekoa in Judea just celebrated its 20th birthday
during the Succot festival. The festivities started in the evening with a
gathering in the synagogue to reminisce about the early years. Old-timers
remembered the "good old days," while a new family told of their
wanderings until they settled in Tekoa two months ago. Slides were shown
of cute kids -- now teenagers and young adults, together with pictures of
once-young adults -- now older and a little greyer, as well as photos of
significant events in the life of Tekoa. Of particular significance were
photos of Tekoans living in tents and demanding the founding of the
neighboring village of El David after the brutal terrorist slaying of
David Rosenfeld and the death of Eli Pressman in Lebanon -- both members
of Tekoa -- within a week of each other in 1982. The slides were just a
small portion of long-time member Eli Birnbaum's vast collection which
documents the history of Tekoa.
The musical portion of the program included Yiddish songs by Michael
Lemberg, an immigrant from Russia; a song in English by Israeli-born Sara
Marcus; and an original song in Hebrew about Tekoa sung by former
Americans Bruce and Vivien Brill, together with Sara Marcus and Ariella
Zim. Later in the social hall, the stand-up comedy of "Sitra Kama" was a
huge success as their hilarious routines revolved around a subject at the
very core of Tekoa's existence -- religious and non-religious Jews living
together to build a community.
The next day, a new Torah scroll was dedicated in the Succat David
Synagogue by Ingeborg and Ira Leon Rennert of the U.S.A. There was much
singing and dancing, followed by a lunch in the succa -- truly a happy
event.
The following day Tekoa held its main celebration. There were family
walking tours in our "back yard" -- Tekoa Canyon -- and for the more
adventurous, a visit to the canyon's Haritun caves. There were also tours
of the various small businesses -- Dov Levi-Neumand's winery,
Wiggensberg-Kessler's mushroom farm, Gilad and Benny's goat dairy,
Lavie's computer software offices, and Cohen's vineyard. Meanwhile, near
the old basketball court, a Bedouin lady sat in her tent making pitot,
while a camel gave rides nearby -- no, not new members, just neighbors.
The mushroom farm folks set up a stand where they sold fried mushrooms in
pitot, as well as endives and ginger. The Birans sold organic grapes,
while the Levi-Neumand children made and sold waffles. Imaga hats
(designed and produced by Tekoan Isabel Racanati) were on sale, jewelry
by Nili Finkelstein was a hit, and sweatshirts with the Tekoa 20th
birthday logo sold like hotcakes. The younger children were entertained
by a play in the social hall as well as games on the new basketball
court. As the sun set, the day came to a close with the beautiful music
of Irena, Ivgenia and Yosef, as they played and sang Israeli songs.
Orly Schechter, director of Tekoa's community center, and Ora Lowy,
daughter of long-time members of the community, together with many
volunteers too numerous to mention here, were responsible for bringing
all of this together into a successful and happy birthday celebration.
-- Y.A.
**********************************************************************
LT. AVI LEVY RETURNS TO LIFE
Chen Kots
Lt. Avi Levy, a deputy platoon leader in the Givati brigade, was hit
in the head by Palestinian police gunfire at the Netzarim junction in
Gaza during the Arab riots of September 1996. He lay unconscious in the
hospital with the left side of his brain destroyed and was not expected
to live.
One year later, Lt. Levy is returning to life. He understands
completely, is able to communicate, and is slowly learning to talk. He
still needs a wheelchair but insists on doing everything himself:
washing, dressing, and even swimming and horseback riding. His memory is
affected and he's learning again to read and write. When he says "I want
to learn, learn learn; I won't give up," his fingers make a fist, a sign
of stubbornness.
On 26 Sept 1996, Lt. Avi Levy went out to guard the children of
Netzarim on their way to school. The military radio warned of crowds of
rock-throwing Arabs at Netzarim junction. Levy arrived at the scene,
climbed the watchtower, and requested permission to open fire. Permission
was denied. Later he requested permission to use his judgement. Then he
stood up to throw a smoke grenade and was hit by a sniper's bullet that
bounced off the top of his protective vest and entered beneath his
helmet. He lay unconscious in the field for nearly two hours with the
rescue helicopter unable to land because of the gunfire.
Avi's family rushed to the hospital after being notified. After the
first five-hour operation, he remained unconscious and the doctor told
them to pray. Half a day passed, then a day, then two days, and Avi
remained alive. But after a series of operations, one doctor told his
mother, "What do you want from us, madam? Your son has no brain."
Avi lay unconscious for 10 days, surrounded by his family. Soldiers
from his unit in Gaza sent him tape recordings. Residents of Netzarim
came to pray for him. One day one of the hospital staff poured a bit of
Sabbath wine into his mouth. In response, Avi opened one eye, then
another, but he didn't speak and recognized no one.
Today the army has built improved fortifications where Avi was
wounded. Avi had served over a year in Lebanon, but in Gaza he was not
permitted to fire a single shot.
Today Avi is still at the IDF rehabilitation center, Beit
Levenstein. His older sisters take turns being with him, teaching him,
giving him more physiotherapy, reminding him of things. After many long
months he has begun to speak. "This is the hardest fight I've ever had,"
he says with difficulty. "I'm not satisfied with myself. I want to be
normal, like before. I need to learn so many things that were once so
simple."
Q: What do you miss?
Avi: The army, that I once remembered things, the soldiers. I miss
everything.
Last March the Givati brigade held an evening in honor of Lt. Avi
Levy. His soldiers gave him a shield with the symbol of the brigade, the
same soldiers who had continued to visit him on every furlough since he
was wounded. Those who have left the army keep in touch from all the
corners of the world and sometimes ask their parents to visit Avi in
their place. To them, Avi was a brother, father and friend, an admired
officer. They're sure that he'll get back on his feet. They wrote him,
"Even when things are toughest, we say 'Avi Levy doesn't give up.' We're
with you through your whole recuperation, till the day you get up from
your chair. May that day be soon. Avi, we won't stop loving you for what
you've done and what you'll still do."
(_Maariv_ Magazine, 10 Oct 97, pp. 24-27)
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INTERVIEW WITH FORMER CHIEF-OF-STAFF RAFAEL EITAN
Q: When Rafael Eitan was made chief-of-staff, he was asked: "How do
you want to see the media?" and he answered: "When the Arabs read the
papers they should cry and when the Israelis read the papers they should
laugh."
Eitan: The Arabs look for our weak points in order to gain
encouragement, to develop hopes and illusions that will help them fulfill
their true intentions. They don't want and don't need peace. They can't
make peace. To explain what's happening here philosophically, it's a
struggle between cultures. We came here from a foreign culture, with a
different language, different religion. We established an independent
entity in the heart of the Moslem world. This will never be tolerated or
accepted.
Now, will there be war or no war? Every government has to prevent
war by causing the enemy to be unsure that he will emerge victorious.
When have states gone to war? When they think they can win. This is what
happened in all the wars in the history of mankind. They've also gone to
war from situations of peace between two states or two neighbors. When
there's no hope of winning, there's no war, and there's no hope to win
where there's deterrence.
Q: Are we moving closer to war?
Eitan: The Arabs are striving for war. They admit it, some openly
and some hint it broadly. I operate under the assumption that if we act
correctly, there won't be war. Everything that we do, think, say, and
show should have the purpose of reducing the hopes of the Arabs to win.
It's not this way today.
Our deterrence and image is what keeps war away, and we have to
think according to the Arab mentality, according to their logic, not
according to ours. The Arab leaders are dictators. Dictators don't need
peace. If they were to want peace, they would have to disband the army
they depend on. They maintain large armies at the expense of other needs
because the army is what keeps them in power. The Arab philosophy remains
the liberation of the conquered lands and the return of the refugees to
their homes. This slogan will never be erased.
(From Yaacov Erez, _Maariv_ Weekend, 10 Oct 97, p. 95)
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30th Anniversary of the Restored Etzion Bloc:
THE LAST DAYS OF THE ETZION BLOC - 1948
The Etzion Bloc is celebrating the 30th anniversary of the
restoration of Jewish life, after falling to the Arabs in Israel's War of
Independence. Stories of the legendary bravery of the defenders of the
Etzion Bloc are known to every Israeli schoolchild. Here is a brief
chronology of the six-month siege of the Etzion Bloc.
* 11 Dec 1947 - 10 killed in an attack on a convoy to the Etzion Bloc, 15
km from Jerusalem on the road to Hebron
* 14 Dec 1947 - 1 killed at Kfar Etzion
* 13 Jan 1948 - 2 killed in an attack on a convoy from the Etzion Bloc to
Jerusalem near Solomon's Pools
* 14 Jan 1948 - 3 killed in an attack near Hirbet Zechariya
* 16 Jan 1948 - 35 members of the Palmach (the Lamed-Hey group) killed
near Kfar Tzurif on their way to relieve the Etzion Bloc
* 23 Feb 1948 - 4 killed
* 27-28 Mar 1948 - 15 killed in an attack on a convoy near Neve Daniel
* 4 May 1948 - 12 killed by the Arab Legion near the Etzion Bloc
* 12 May 1948 - 24 killed in the last attack on the Etzion Bloc
* 13 May 1948 - 127 killed in the last attack on Kfar Etzion
* 14 May 1948 - 4 killed during the evacuation of the Etzion Bloc
* 15 May 1948 - The State of Israel declares independence
* * *
JEWISH SETTLEMENT RESTORED IN THE ETZION BLOC - 1967
From _Maariv_, 27 Sep 1967, by Zvi Lavie
An Israeli settlement group returned this morning to the Etzion
Bloc. A group of young people from the religious kibbutz movement drove
stakes into the ruins of Kfar Etzion near the place used as a base by the
Arab Legion after the fall of the four Jewish villages during the War of
Independence.
At 8 a.m. a convoy of busses left Jerusalem including the armored
bus used between the besieged Bloc and Jerusalem at the outbreak of the
War of Independence, driven by Yitzhak Levine, who had been in captivity
in Jordan.
Before the group left Jerusalem they stopped at the Mt. Herzl
military cemetery to pray at the mass grave of those who had fallen in
defense of the Etzion Bloc. The group included children of the founders
of the four destroyed villages who grew up elsewhere. In the first stages
the group will renovate buildings used by the Arab Legion and erect
temporary structures until permanent homes are built. The Jordanians did
not leave standing a single building from the original villages.
The children of the Etzion Bloc requested to return to the land of
their fathers immediately after the end of the Six-Day War. They directly
approached Prime Minister Levi Eshkol and the government this week
approved the request.
Kfar Etzion, the oldest of the villages, was founded in 1943.
Massuot Yitzhak followed in 1945, Ein Tzurim in 1946, and Revidim in
1947, surviving less than a year and a half. Three were affiliated with
the Hapoel Hamizrachi [religious Zionist] movement and Revidim with the
Kibbutz Artzi [socialist] movement.
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PURCHASING THE MOSLEM QUARTER
Mali Nafha
Yosi Boimal works with the Ateret Cohanim organization to acquire
property in the Moslem and Christian quarters of the Old City of
Jerusalem. He has a large map marked with all the houses acquired in the
last two decades. He enjoys telling about the history of the quarter,
about the Jewish majority that had existed in the Old City already 150
years ago, at a time when there were no neighborhoods at all outside the
city walls.
Yosi shows me a telephone book from 1921 listing 30 numbers, all
with 3 digits. The book is a treasure of information, a snapshot of the
Old City just before the chaos set in -- the Arab riots. You can see that
out of 70 stores that existed then in the Christian quarter, 67 were
owned by Jews. David Yellin wrote describing a visit to the Christian
quarter on the Jewish Sabbath and found all the stores closed. There were
also 10 Jewish families living in the Christian quarter, including the
family of the wife of Minister of Health Yehoshua Matza.
In 1921, 70 percent of the residents of the Moslem quarter were
Jews. On the way from the Western Wall to the walls of the Old City,
along Rehov Haggai, the main street, every house was Jewish-owned. The
Jewish quarter itself was spread over an area twice as large as it is
today.
Q: Where did all the Jews go that you say lived here at the time
that Tel Aviv was a small settlement outside Jaffa that upset the Arabs?
The Arabs began to riot, Boimal answers, and the British told the
Jews they couldn't protect them any longer and asked them to leave. This
is a recurring scene. The Arabs riot, the security forces sense the
danger, but instead of stopping the rioters they remove those who are
being attacked. The Jews left their homes and rented them to Arabs.
After the Six-Day War when we returned to the Old City, the
government declared that just as the Arabs lost their rights to property
in the western part of the city, Jews lost their rights to property in
all the quarters of the Old City except for the Jewish quarter. This left
only one legal avenue to return to the property -- to purchase it anew.
The first effort by Ateret Cohanim to repopulate the Moslem quarter
occurred by accident. After terrorists killed 3 yeshivat hesder soldiers
at Ramat Magshimim in the Golan Heights, a conference was held in their
memory, focusing on the laws of the Temple and the priests. Rabbi Ovadia
Yosef [former Sephardi chief rabbi] and Rabbi Goren [former chief rabbi
of the IDF] were invited to a hall in the Jewish quarter, but the hall
was mistakenly given to another group. As the organizers sought an
alternative site for the conference, someone suggested the building in
the Moslem quarter which had been a yeshiva 100 years ago and which was
used again for prayer after the Six-Day War (see JM 5.3).
At the end of the conference, the late Aharon Bir, one of those who
had returned to use the building for prayer, addressed the group: "You
young people, why do you talk about the Messiah and sacrifices. Leave
something for the Almighty to do. Meanwhile, we need to repopulate the
whole area around the Temple Mount that was once filled with Jews."
It was immediately decided to establish a yeshiva devoted to matters
involving the Holy Temple, to be located in the Moslem quarter as a focal
point for the return of Jews to the area.
The first family moved in in 1978. Today there are 60 families
living in 35 buildings. Tens of additional apartments have been purchased
by Jews but are not yet occupied.
Jewish-owned and occupied property in the Moslem quarter includes:
1. Beit Haprahim, 2. Beit Haemet, 3. Beit Yuri, 4. Beit Hanetzah, 5. Beit
Haarayot, 6. Beit Hatzelem, 7. Beit Hashalom, 8. Beit Wittenberg A, 9.
Beit Wittenberg B, 10. Yeshivat Ateret Cohanim, 11. Hazon Yehezkel
Synagogue, 12. Beit Hamaalot, 13. Beit Reut, 14. Beit Guri, 15. Beit
Habad, 16. Beit Hashmonaim, 17. Beit Diskin, 18. Little Galicia, 19. Beit
Hamarahim, 20. Beit Hazon, 21. Raicin Courtyard, 22. Shuva Banim Yeshiva,
23. Beit Hebron, 24. Beit Reuven, 25. Galicia Courtyard, 26. Beit Sharei
Hakotel, 27. Beit Eliahu, 28. Shomrei Hahomot, 29. Beit Rand, 30. Beit
Elhanan, 31. Beit Danon, 32. Haidra, 33. Beit Haofa store, 34. Shalshelet
63, 35. Shalshelet 62, 36. M. Ktiva store.
(_Makor Rishon_ Yoman, 22 Oct 97, pp. 26-27)
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"VOICE FROM THE FIELD" NEWS AGENCY
Pini Ben Or
The "Voice from the Field" news agency was founded four years ago by
Haim Didovsky. "The idea behind the creation of the news agency came in
the wake of the Oslo accords. A few friends and I came to the realization
that the agreement as it stood was terrible. The Israeli public did not
realize the true situation in Judea, Samaria and Gaza and the danger
facing its residents when the agreements were implemented. We looked for
a way to report to the public what was really happening, an authentic
report from the field."
Haim Didovsky knows what's really happening in the field. For the
past 13 years he and his wife Rina have lived in Beit Haggai, a village
in the south Hebron hills of Judea. For years Rina, Haim and their
friends have traveled home on dangerous roads, facing rocks and
firebombs. The road from Kiryat Arba to Beit Haggai is one of the worst
for rockthrowing, according to all the published statistics. A few months
ago a new bypass road was opened between Beit Haggai and Kiryat Arba,
designed to bypass the rocks and firebombs from the Arab villages, but it
hasn't helped.
Didovsky and his friends also understood the need to inform the Jews
living in the area about what was happening, in real time. The simplest
and cheapest way was to use a beeper paging system. Many area residents
have beepers, as do journalists.
Relations between the press and the residents of Judea, Samaria and
Gaza were not especially good and many believed that press coverage had
been unfair, often portraying Jewish residents in a negative light. The
press continued to use the term "settlers" and not "residents." The
newspapers and broadcast media presented residents as religious fanatics
whose every thought is how to destroy or at least to stop the peace
process.
Didovsky believed that information given to the press in a direct
and fair manner would be treated the same way, and cooperation began to
develop. At the beginning, a limited number of people were connected with
Haim. When a terror attack occurred, Haim would phone his list of beeper
numbers. He received his information directly from the field, from area
residents whom he had interested in cooperating. After four years,
cooperation between the "Voice from the Field" news agency and the press
is an established fact.
(_Makor Rishon_ Yoman, 26 Sep 97, pp. 26-27)
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*** BACK ISSUES ***
1993 - Vol. 1: Issues 1.1, 1.2, 1.3, 1.4, 1.5, 1.6
1994 - Vol. 2: Issues 2.1, 2.2, 2.3, 2.4, 2.5, 2.6
1995 - Vol. 3: Issues 3.1, 3.2, 3.3, 3.4, 3.5, 3.6
1996 - Vol. 4: Issues 4.1, 4.2, 4.3, 4.4, 4.5, 4.6
1997 - Vol. 5: Issues 5.1, 5.2, 5.3, 5.4, 5.5
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JUDEA Magazine is a bi-monthly electronic magazine produced and
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of Jewish life in a tiny and unique corner of civilization. Mail address:
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