Fundamentals of the International Legal Rights of the Jewish People
and the State of Israel
Introduction
There is perhaps no area in the world more
sensitive or strategic to world security and peace than the Middle East , and arguably no
country or city more central to this sensitivity than Israel and its capital and
most Holy City Jerusalem.
There are as many opinions on the
corresponding issues—even legally speaking—as there are proposed
solutions. This is not only true of Israel itself and the
territories it liberated and administers, but it extends to the city of Jerusalem and the many
different views concerning its legal status.
Israel in general and Jerusalem in particular
represent unique circumstances and, in many ways, do not fit into the normal
legal parameters.
Taking Jerusalem , for example, there
is no city anywhere in the world that holds such deep-seated roots of
religious and spiritual heritage and emotional and cultural bonds. These
deep roots and the potential threats to their sanctity play an extraordinarily
vital role in that city’s significance and can seem to "trump" even
national and international law norms in terms of relevance.
Why is this so vitally significant?
The Jewish heritage reaches back more than
three thousand years, Jerusalem itself having been
established perhaps more than 2,000 years before it was captured from the
Jebusites by King David about 1,000 BC. The Temple Mount in the Old City (in
now so-called "East Jerusalem") is the site of the First and Second
Jewish sacred Temples, containing the "Holy of Holies"— the most
hallowed of all spiritual sites for the Jews. As regards the whole of the Land,
expressed in their own words:
The Land of Israel was the birthplace of
the Jewish people. Here their spiritual, religious and political identity was
shaped. After majority of Jews being forcibly exiled from their land, the
people kept faith with it throughout their Dispersion (Diaspora) and never
ceased to pray and hope for their return to it and for the restoration in it of
their political and religious freedom.
Impelled by this historic and traditional
attachment, Jews strove in every successive generation to re-establish
themselves in their ancient ancestral homeland.
The Muslim connection dates back to the oral
tradition of Mohammed’s "miraculous night journey" ("Miraj"),
in AD. 621, on a "winged creature" from Mecca to the Temple
Mount, accompanied by the Angel Gabriel, thus making it—with today’s
Al-Aqsa Mosque and Dome of the Rock—for many (though not all ) Muslims,
the third holiest site of Islam, after Mecca and Medina (which were formerly
developed and occupied by the Jews). At the same time, even this "night
ride", as referenced in verse 1 of Sura 17 of the Koran, does not
mention Jerusalem at all, only "the farthest [al-Aqsa] mosque".
Since there was no mosque in Jerusalem at that time,
the "farthest" mosque cannot have been the one now bearing that
name on the Temple Mount in the Old City of ("East")
Jerusalem . Still, Islamic tradition holds
fast to this claim. In actual fact, early commentators interpreted the further
place of worship as heaven. The city of Jerusalem is not once mentioned
in the Koran, nor has Jerusalem ever served as the
capital of Islam or of Arab-controlled Palestine , under that or any
other name.
The Christians date their heritage from the time
of Christ, the Jewish "Founder" of their faith, as well as reaching
back to take in the entire history of the Jewish people, which was Christ’s own
heritage and which Christians regard as their own, mutually with the Jews. For
Christians, the Holy Land is "holy" because that is where
Jesus Christ was born, grew up, performed His ministry, was crucified,
resurrected and ascended from the Mount of Olives , to which He promised
to return.
But while the Christians are "at
home" in every land in which they choose to dwell, and while the Arabs
enjoy jurisdiction over vast areas of territory (twenty-one sovereign Arab
States consisting over 5,000 sq. miles), the Jewish people have only one area
of territorial “homeland": the small State of Israel, which is less than
one percent of the Arab territories of 5 million square miles.
For the Jewish people, Israel is their only
national home and Jerusalem their only Holy City
and proclaimed "indivisible" capital. The very term Wailing Wall —-
as the Western Wall of the Temple was commonly called
prior to the 1967. Jewish recapture of the Temple Mount , under Arab control
since 1949—indicates the depth of the emotionally charged significance of this
most sacred place for the Jewish people. As regards the whole of the Land, in
the words of Dr. Chaim Weizmann (later president of the World Zionist
Organization):
As to the land that is to be the Jewish land
there can be no question. Palestine aka Greater Israel alone, of all the
countries in which the Jew has set foot throughout its long history, has an
abiding place in his national tradition.
The recognition of the Jewish people’s
singularly ancient historic, religious, and cultural link with an
ancestral home has more legal significance than it may at first appear,
and is easily bypassed in the current heated and polarized debate. These
religious and spiritual claims are what have thus far made attempted solutions
to territorial and other questions of international law in this area
particularly delicate. The real issues are often lacking in clear definition
and consensual interpretation of the relevant "law", at times even
attributing to it a kind of sui generis (one of a kind, unique or
"peculiar") character.
International law, in itself, does not rely on
religious or cultural ties but rather on accepted international law norms and
standards, which is why the legal recognition of these historical aspects, in a
binding international legal instrument, is so highly significant. It is
precisely these age-old historic ties that remain the most compelling reason
for maintaining sovereignty over all the territory the Jewish people are
legally entitled to under international law and treaties.
The particular sacredness of this Land to such
differing faiths is clearly demonstrated by the ongoing dispute over the
governance of the Holy City of Jerusalem, from the Vatican to the United
Nations, including periodic initiatives to give it a separate
international legal status as a so-called corpus separatum. Indeed,
because of the delicate and sensitive nature of these "spiritual"
connections, Jerusalem is frequently left out altogether from discussions over
other disputed territories such as the "West Bank aka Judea and
Samaria" and (earlier) Gaza.
The legal arguments will go on and on, with
differing interpretations often even on the same side of the arguments. But the
fundamental fact that the historical claims of the Zionist Organization, based
on centuries-old connections between the Jewish people and "Palestine aka
Greater Israel", were given recognition in a small town on the
Italian Riviera named San Remo, in 1920 which incorporated the 1917 Balfour
Declaration and confirmed by the 1920 Treaty of Sevres and Lausanne, thus,
adopted and confirmed unequivocally by the terms of the League of Nations
Mandate for Palestine aka Greater Israel in 1922, takes on enormous
significance when questions of territorial rights persist.
The ongoing and never-ending legal arguments
and political posturing on both sides of the question of the "Palestine aka Greater Israel " statehood issue
will not be resolved in these pages. Yet if the above basic truths with regard
to ancestral territory are ignored, all the legal arguments in the world
will not bring about an equitable solution. Thus it is important to see in what
way(s) this most significant factor of historical ties has been endowed with a
legal character and status that undermine Israel’s legitimate rights in its
Land as it confronts today’s territorial conflicts.
While there is no way that the complex current
political issues, a culmination of centuries of conflict and legal ambiguities,
can be adequately dealt with in one brief exposé, one thing is certain: laws
may change, perceptions may vary, but historical fact is immutable. Therefore,
for the special case of Israel and Arab-Palestine,
we need to look at fact rather than opinion or emotions and seek to avoid the
promulgation of law that can result from persistent pressures of often
misguided, misinformed and/or skillfully manipulated public opinion.
Thus our mission here is not to attempt to
pronounce legal judgments or to offer legal opinions, where even the best legal
minds have not been able to achieve consensus, but rather to proclaim
international legal truths in a largely political environment that is too
frequently polluted with distortions of the truth and outright untruths.
A correlated intent here is to show where Israel ’s age-old historic
links with the land intersect with legal parameters to give effect to its
international legal status in the face of current political initiatives.
Accordingly it should be understood from the
outset that the following is in no way intended to present itself as an
exhaustive coverage of the many-faceted and age-long disputed issues relating
to this territory. It is meant primarily as a wakeup call and/or reminder of
the fundamental international legal rights of the Jewish people that were
conferred beginning at the San Remo Conference in 1920 which incorporated the
1917 Balfour Declaration and that had threatened to all but slip into obscurity
in the current debate, despite the fact that these rights have never been
rescinded and the UN has no authority to modify them.
To accomplish these aims, we have only to
revert back to the milestone international legal instrument, the Mandate for
Palestine of 1922, which emerged from the 1920 San Remo sessions of the Paris
Peace Conference of 1919 and in effect transformed the Balfour Declaration of
1917 (the “Magna Carta” of the Jewish people) into a legally binding
international agreement that changed the course of history forever for the
Jewish people worldwide.
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