Cruelty from brother to brother was common. In parts of the Arab world thousands of slaves were kept, and punishment for a thief was amputation of a hand, for a prostitute, amputation of ears and nose. There was little compassion from Arab to Arab. The fellaheen who lived in abysmal filth and the Bedouin whose survival was a day-to-day miracle turned to the one means of alleviating their misery. They became Moslem fanatics as elements of the Jews had become fanatics in their hour of distress.
It was small wonder that the Arabs mistrusted all outsiders. The restless movement for freedom originated with the ruling classes, for the Bedouins and fellaheen were far too demoralized even to comprehend freedom and better conditions. The masses were but pawns in the schemes of the effendis and sheiks. They could be stirred into religious hysteria at the least provocation and were thus useful as a political weapon.
Jossi Rabinsky became fascinated by the many-sided Arab character. He could stand for hours around the shops in Jaffa and watch the endless bickering and boisterous trading. He observed as the Arab ran his life as though it were a game of chess. Every move was made with an astuteness designed to
outfox those he was dealing with. In the cafe’s and dens Jossi watched violent passions erupt. During his land-buying expeditions he observed the unscrupulous ethics of the Arab. Yet he enjoyed entering an Arab home where hospitality was unsurpassed. He was confounded by the fantastic reasoning that condoned every crime short of murder. He thought the position of women intolerable; they were held in absolute bondage, never seen, never heard, never consulted. Women often sought quick and vicious revenge by dagger or poison. Greed and lust, hatred and cunning, shrewdness and violence, friendliness and warmth were all part of that fantastic brew that made the Arab character such an enormous mystery to an outsider.
Kammal introduced Jossi Rabinsky to the Koran, the Holy Book of Islam. Jossi learned that Abraham was the father of the Arabs as well as of the Jews. From Ishmael, the cast-out son of Hagar, came the seed of the Arabs.
Jossi learned that Moses, the Jews’ great lawgiver, was also the chief prophet of the Moslems, and that all of the prophets of the Bible were also prophets of the Koran. Even many of the great rabbis were looked upon as holy men in Islam.
Kammal eyed the return of the Jews to the Promised Land with suspicion. The Jews puzzled him, for they had come in peace, purchased their land legally, and spoke only in lofty terms of redemption. Kammal, in understanding the basic drive behind the “return,” admitted to himself that it was a just and true move-but yet his mind could not believe that the newcomers would not eventually engulf and exploit the Arabs as all the others before them had done.
Yakov left Sde Tov. The experimental farm had not been a success. In much the same state he had been in before, Yakov continued to wander around from one end of the country to the other trying to find his niche.
In the year 1905 the revolution long brewing in Russia took place. It was crushed.
The failure of the 1905 revolution was a signal for new pogroms. These were so fearful that the entire civilized world stood aghast. Leo Tolstoy was so moved that he wrote a blistering condemnation of the Czar, his Minister of the Interior Count Plehve, and of the Black Hundreds whose specialty was murdering Jews. The Black Hundreds, protected by the Russian secret police, continued the pogroms until hundreds of thousands of Jews poured out of Russia. Most of them fled to America. Some went to Palestine.
Those who came to the Promised Land were of a new breed. They were not refugees like the Rabinsky brothers nor were they of a mind to become merchants. These were youngsters
indoctrinated in Zionism and filled with idealism and a determination to redeem the land.
The year 1905 ushered in the Second Aliyah of the exodus.
CHAPTER EIGHT: The need for idealism in Palestine was satisfied by the coming of the Second Aliyah. These newcomers were not content to be merchants in Jaffa nor did they wish to live off the alms of coreligionists. They were fired with a mission to redeem the land.
They set out in groups for the land the effendis had sold and tried to dry up the swamps. It was terrible work. To many of the old-timers the thought of Jews laboring in the fields like Arabs was unbelievable. In Palestine they had been the overseers. In the Old Country they did not work the land at all. Of all the gifts the Second Aliyah brought with them the greatest, perhaps, was the pronouncement of self-labor and the conquest of labor. Through their chief spokesman, A. D. Gordon, labor was made something dignified. Gordon was an older man and a scholar but he gave up scholarship for the greater task of working the soil with his own hands.
These were stimulating days for Yakov. He went out to another new experimental farm in the Galilee called Sejera. In Sejera the excitement never died as the young Jews of the Second Aliyah got down to work. One day Yakov came into Jaffa to see Jossi and he was filled with excitement over a new idea.
Yakov spoke with that fiery exuberance that was his own. “As you know, the Bedouin tribes use extortion to get our settlements to hire them as guards … against themselves. Well … they tried it at Sejera. They came in and made threats of what they’d do unless we hired them … and we didn’t. And we’ve defended ourselves very well. It was precarious for a while, but we set a trap and killed their leader and they haven’t come back since.
“We have talked it over,” Yakov continued. “If we can defend one settlement we can defend them all. We have made plans to form a roving guard and we want you to take over one of the units.”
A Jewish guard! What an astonishing idea! Jossi was excited but he answered in his usual way: “I will have to think it over.”
“What is there to think over?”
“You are making it too black and white, as usual, Yakov. First of all the Bedouins are not going to give up this important source of income without a fight. Then there are the
Turks. They will make it nearly impossible for us to carry arms.”
“I’ll be blunt,” Yakov said. “We wanted you, Jossi, because no one knows the country better and no one has had more experience in dealing with both Arabs and Turks.”
“Oh,” Jossi mocked, “so all of a sudden my dear brother realizes that my years of friendship with the Arabs hasn’t been a complete waste of time.”
“What do you say, Jossi?”
“I say I’ll consider it. Our own farmers may need a lot of convincing to let us guard them. And one thing that really annoys me … if we carry loaded guns it may be interpreted to mean we are looking for a fight.”
Yakov threw up his hands. “Challenging a fight by defending your own property! After twenty years in Palestine you still think like a ghetto Jew.”
Jossi refused to be rattled. “We came in peace. We have purchased our land legally. We have built our settlements without disturbing anyone. Now if we start to arm, it will he a compromise with the basic idealism of Zionism and don’t pretend there is no risk in that.”
“But he stood in the midst of the ground, and defended it … and the Lord wrought a great victory.”
“Still quoting …”
“You make me sick,” Yakov snapped. “Sure, Jossi … redeem the land under the magnanimous protection of the Bedouin cutthroats. Very well. I shall tell them my brother is deep in meditation. With or without you the Guardsmen are forming. The unit we want you to command is leaving next week for our base camp.”
“Where?”
“On Mount Canaan.”
Mount Canaan! Jossi’s heart skipped a beat. He wetted his lips and tried to conceal his excitement. “I will think it over,” he said.
Jossi did think it over. He was tired of buying land for the De Schumann Foundation and of establishing more colonies to live on charity.