The conventional approach for solving the conflict against Israel has long been based on accepting the reality of two different historical narratives; one Israeli historical narrative and one Palestinian historical narrative as based on the presumption that the two are intrinsically irreconcilable. Yet one should certainly ask why the two narratives should be considered as ostensibly irreconcilable?
The Palestinian historical narrative correctly points out that Palestinians are descendants of Canaanites. Yet the Canaanite language is today usually known as the Hebrew language and the fact is that the Canaanites became Jews and Samaritans, both of which were only later coercively converted to religious imperialism, first to Christianity and subsequently to Islam. The Palestinian narrative conveniently ignores the fact that nearly all Palestinian clans are descended from involuntarily Islamized Jews, Samaritans and Jewish Christians. Some Palestinian clans are descended from historical migrant communities from yet other countries, yet these were originally Jewish returners to the land of Israel who like other Palestinian communities were involuntarily Islamized. There was a rabbinically Jewish majority among Palestinians as late as early during the rule of the psychotic Fatimid caliph Al-Hakim bi-Amr Allah, born in the year 985 CE, who ruled from the year 996 CE and died in the year 1021 CE and who forcibly converted the rabbinically Jewish majority in the land of Israel from Judaism to Islam.
All this is conveniently ignored in both the Israeli narrative and the Palestinian narrative. The Palestinian narrative endeavors in the style of Islamic historiography to discursively erase, deny and ignore virtually everything Jewish in the history of the land of Israel and the full Jewish ancestry of virtually all Palestinian endogamous hamulas (clans/tribes). The original purpose of the still strict endogamy in Palestinian hamulas is thus to guard their endogamous Jewish ancestry and thus facilitate eventual eschatological reversion to Judaism and Samaritanism by protecting their Jewish personal status under halakhah, rabbinically Jewish religious law. Due to this longstanding local endogamy is the frequency of diagnosed disabilites twice as high among Israeli Palestinians as compared to Israeli rabbinic Jews.
There is a very strong commonality between the two historical narratives in that conveniently both ignore the Jewish ancestry of most Palestinian hamulas and furthermore ignore the Jewish and Crypto-Jewish history of the Palestinian people. E.g. both narratives completely ignore the Samaritan revolts in 484 CE – 572 CE which resulted in the Byzantine forcible conversion of virtually all Samaritans (Hebrew Shomronim) to Christianity. The descendants of these forcibly Christianized and later forcibly Islamized Samaritans even today populate the Samarian northern third of what during the Jordanian occupation (1948-1967) became known as the West Bank of the Jordan River and is still known as Samaria (Hebrew Shomron) in Israeli terminology.
In light of the Jewish ancestry and Jewish/Crypto-Jewish history of the Palestinian people needs the question certainly be posed whether a unified historical narrative is actually possible? The answer is yes in the affirmative, yet the first step towards reconciliation and unification of the eastern and western sections of the land of Israel is Palestinian and Jordanian reversion to Judaism and Samaritanism. Indeed Samarians should have their own state while Israel can unify with Jordan and Palestinian regions when the reversion to Judaism is completed.
Why then would Palestinians and Jordanians want to leave Islam and revert to the Rabbinic Judaism and Samaritan Judaism of their ancestors? Is this even possible? The answer is also here yes in the affirmative. There is a profound desire among Palestinian hamulas to revert to Judaism, yet the Israeli state rabbinate and the Israeli government did for many decades completely reject any such reversion to Judaism. Why this attitude? In order to understand this we need to more closely examine the disastrous historical events in the history of the Palestinian people that are known as the Nakba (Arabic al Nakba meaning “the disaster”).
There is a persistent historical, cultural and religious attitude of deep scepticism in the Jewish people towards descendants of Jews who were forced to leave Judaism by religious imperialism. There is the idea that communities that have left Rabbinic Judaism even if involuntarily so are “traitors” so to speak and therefore cannot be trusted by rabbinic Jews to be loyal to fellow Jews. Until recently were Crypto-Jews not even welcomed back into the Jewish people and Rabbinic Judaism although the attitude has been changing somewhat in recent years due to the intra-rabbinic lobbying of Modern Orthodox American-Israeli rabbi Michael Freund who founded and heads the Shavei Israel (Hebrew “Returners of Israel”) organization which facilitates reversion of Crypto-Jews to Orthodox Rabbinic Judaism and their subsequent legal immigration to Israel.
It is vital however for rabbinic Jews to understand that even Palestinian hamulas with very strong Jewish awareness certainly are not aware that virtually all other Palestinan hamulas also have complete Jewish ancestry. This means that informed members of such an hamula are more or less overtly conscious Palestinian Jews while in their own village and/or neighborhood; yet while living in or visiting a Palestinian city they typically endeavor to make sure that others will perceive them as hostile to Israel and even being hostile to Jews generally. Indeed, they do so precisely because they are not aware of Palestinians generally having full Jewish ancestry and therefore in Crypto-Jewish manner seek hide their own Jewish ancestry, awareness and indeed identity. They do not feel comfortable coming out of the communal closet yet and the rabbinical establishment in Israel in order to protect them from Islamist/Arabist persecution pretends to not be aware of their indisputably strong halakhically Jewish personal status in being fully descended from Jews (not only from rabbinic Jews but also from Alawites, Arameans, Druze and Samaritans) forcibly converted to and by Islamic religious imperialism.
Prior to Israel’s independence did the democratically self-governing Jewish community known as the Yishuv in the British-administered land of Israel maintain diplomatic relations with virtually all hamulas in the western land of Israel. Palestinian hamulas were give the choice to take a position in the war between Israel and its military adversaries. Palestinian hamulas that chose neutrality or alignment with the Yishuv were in nearly all cases allowed to remain within Israel while the vast majority of hamulas that aligned with the Yishuv’s Arabist military adversaries either fled or were expelled by the only lightly armed Jewish military forces which faced heavily armed military adversaries with an overtly genocidal agenda, indeed the real potential and actual danger of a Second Holocaust.
The leaders of the Yishuv reasoned that those that aligned with the project of perpetrating a Second Holocaust really could not ever be trusted anymore and their voluntary/involuntary removal by direct and indirect means of enforced mass population transfer was therefore in military terms correctly recognized as an ethical imperative of genocide prevention and therefore legally legitimate self-defence in the absence of other viable military options. However, many of the Palestinians hamulas that aligned with the Yishuv’s military adversaries did so out of convenience, a mere opportunistic desire to align with the expected Arabist victors in the genocidal war to quash the nascent State of Israel or even a desire to survive genocide.
This is certainly not intended to defend this very wrong alignment with a genocidal political and military agenda but rather to emphasize the diversity in Palestinian society which is a rich cultural, political and religious spectrum spanning from Crypto-Jewish communities with very strong Jewish communal identity to sympathizers with Salafism, the most conservative form of Islamism. The Zionist leadership of the Yishuv was however wrong in not welcoming Palestinians back to Judaism and the Jewish people as early in 1918 when Muslim rule ended in the land of Israel with the British conquest. The predominantly secular leadership of the Zionist movement was largely anti-religious and therefore did not seriously explore welcoming Palestinians back to Judaism and the Jewish people. This reckless ignorance on the part of most of the Zionist leadership most tragically became instrumental in the Holocaust as the Palestinian movement and their allies in the Middle East managed to convince Britain to prevent persecuted European Jews from returning to the land of Israel as the leadership of Nazi Germany at least until 1939 was ready to have European Jews evacuated to the land of Israel and actually made an economic repatriation agreement (Ha’Avarah Agreement) with the Zionist leadership of the Yishuv in August 25, 1933.
Mahmoud Abbas’ own hamula is an interesting historical case which despite their Zionist sympathies were expelled from the area of Safed in the Galilee during Israel’s War of Independence. This hamula retains strong Jewish communal identity despite having been dislocated and they are actually descended from Alawites who were involuntarily Islamized. Alawism is a Crypto-Jewish denomination of Median Judaism in the Middle East and a relatively small number of ethnic Alawites famously excercise significant influence over governance in Syria.
The historical trauma of the Nakba has been much misunderstood as merely a matter of territorial attachment and loss of property. The worst thing for Palestinian descendants of refugees even until this day with the Nakba was rather the loss of the communitarian lifestyle in settled hamulas. Peace therefore requires the territorial reestablishment of Palestinian hamulas although not in Israel but in the deserts of Jordan. International funding will reestablish hamulas as flourishing green communities with internationally funded forests, rivers and lakes. Those who truly understand the tragic experience of the Palestinian people in its conflict with the Yishuv and later Israel do understand that the territorial reestablishment of hamulas is the by far most important thing for Palestinian descendants of refugees.
Will Palestinian (and Jordanian) hamulas then wish to revert to Rabbinic Judaism, Samaritan Judaism, Alawite Judaism and Druze Judaism? The answer is that this is not only desired by many Palestinians on cultural and historical grounds but is furthermore extremely politically and economically attractive for most Palestinians as psychologically indeed comparable to becoming a millionaire in a lottery. Reversion should obviously begin with those hamulas with the strongest Jewish communal attachments, continue with those with less strong Jewish attachment and need be concluded with the most heavily Islamized hamulas. Reversion should be communal by decision of clan leaders of hamulas and the people in hamulas, even descendants of refugees will certainly follow the decisions of their respective communal leaders.
It should be added that the Crypto-Jewish Bektashi order is also active within both Palestinian society and Israeli society and whose members in Israel, Judea and Samaria include both ethnic Palestinians and Israeli rabbinic Jews. A tourist pilgrimage in recent years by Israeli Bektashis to the anciently sacred Alevi-Bektashi city known as Bektashi village in Anatolia caused indeed a minor sensation in Turkish media.
For Israeli Jews then is the really pertinent question whether Palestinians generally and in particular descendants of Palestinian refugees can be trusted with not once more becoming Muslims and collaborating with Anti-Jewish genocidal agendas? The answer is that a Muslim who leaves Islam for another religion usually does not return to Islam as someone who leaves Islam for another religion is often by sharia (Muslim religious law) considered a traitor eligible for capital punishment. The act of leaving Islam for another religion is so extremely radical, even lethally offensive from perspective of expansionist/assimilatory/imperialist Muslim historiography that there is in actual practice socially rarely any way for return back to Islam although hypothetically of course still remaining possible.
The challenge of reversion is however not merely to the practices of denominations of Rabbinic Judaism and Median Judaism but importantly a reversion to the Sumerian roots of Judaism, including importantly feminist ritual group/mass sex. This has always been part of the messianic agenda of Rabbinic Judaism and became public with Sabbatai Zevi who until this day is secretely recognized as “the Messiah of the generation” by the poskim (religious decisors, actually legislators) of Orthodox Judaism. It is notable that Hassidism (Hebrew Chassidut) is an evolved form of the Sabbatean movement and Hassidic rebbes (a rebbe is the hereditary top leader of a Hassidic sub-denomination of Haredi Judaism) are patrilineally descended from Sabbatai Zevi and therefore literally recognized as royals within their respective communities and in the Hassidic world generally. Sabbatai Zevi who from birth formally held the title King of Israel as a direct patrilineal descendant of King David of course never converted to Islam but merely joined the Crypto-Jewish Bektashi order of Alevi-Bektashi Judaism. Sabbatai Zevi was thus not a false messiah, but rather a failed one. The ancestry, bloodline and hereditary royal designation of Sabbatai Zevi was the indeed the prime factor that led to his public acceptance as the messiah of the generation among most rabbis. The messiah of the generation is considered as reincarnating through transmigration of the soul and usually so patrilineally from grandfather to grandson.
Ritual group sex has in Median Judaism in the Middle East survived 1) in the form of ritual group sex between unmarried females prior to marriage 2) as well as in the form of additional marriage between two married couples who can subsequently have religiously sanctioned sexual relations between each other, including “wife-swapping” and same-sex sexual relations. 3) Yezidi Judaism even until this day has sacred unmarried priestesses of Inanna although outwardly chaste who engage in sacred ritual sex with each other. There is however no practice whatsoever of any religiously sanctioned ritual sex such as the falsely rumored “heterosexual orgies” (the blow-out-the-candle myth as ostensibly taking place during the Alevi-Bektashi Havdalah ceremony during Cem in Alevi-Bektashi Judaism) that could conceivably significantly spread sexually transmitted diseases (STD).
It should be pointed out that Sabbateanism is a denomination of Median Judaism (mostly Alevi-Bektashi Judaism) in the Middle East outside of Israel and in the Balkans and is known as the Dönmeh (Turkish “to turn”) while also very secretly existing within Rabbinic Judaism inside the Jewish people. The Kohanite Barzani clan in Iraqi Kurdistan, the politically most important and powerful clan in Kurdistan and which is descended from the surviving princely branch of the Jewish Royal House of Adiabene is a particularly prominent clan within Dönmeh Sabbateanism. The political connection between the Dönmeh Barzani clan and the Dönmeh-controlled Derin Devlet (Turkish for “Deep State”) is also one of the two main factors explaining the political and military survival of the Kurdistan regional government (KRG); the other being the KRG’s deep alliance with the State of Israel and the increasingly deepening triangular relationship between America, Israel and Free Kurdistan.
Median Maggids (“Magis”) syncretically through trade travels converted virtually the entire humanity excepting the Jewish people to Median Judaism and this is why Para-Jewish peoples are found globally even in the most seemingly unlikely locations. The challenge therefore is to revert humanity generally to the pro-sexual, gynocentric Sumerian origins of Judaism (including by means of sexual Temples of Love) in therefore also phasing out religious imperialism. Communally reverting to their own ancestral forms of Judaism as hamulas is extremely attractive for Palestinians as Islamic civilization has historically mostly caused misery to the Palestinian people and their ancestors.
While many Israeli Rabbinic Jews will no doubt suspect reverting Palestinians of secretly planning to once more become Muslims once they have been naturalized as Israeli citizens; Palestinians will certainly fear that they themselves once having reverted to Judaism will be considered second-class Jews in Israel and especially so considering the increasing mistreatment of converts to Judaism within Orthodox Judaism in recent decades.
It is therefore essential to understand the position of halakhah (Jewish religious rabbinic law) with respect to reversion to Judaism. There are three forms of reversion to Rabbinic Judaism. 1) The first form requires simply a public declaration of leaving religious imperialism and reverting to Rabbinic Judaism. This applies in cases where there is no reasonable doubt whatsoever about the endogamous Jewish ancestry of a Crypto-Jewish community reverting to Rabbinic Judaism. 2) The second form of reversion is known as giyur lechumra (Hebrew meaning literally “strict conversion”) and applies in cases where there is some doubt (Hebrew safek) about the Jewish ancestry of the returners to Rabbinic Judaism and is actually a quickie conversion to Orthodox Judaism as intended to ritually remove any lingering doubts about the endogamous Jewish ancestry of the community reverting to Rabbinic Judaism. 3) The third is simply a regular conversion and this is often wielded by Orthodox rabbis to discourage reversion to Rabbinic Judaism out of fear of the motives for reversion of Crypto-Jews to Rabbinic Judaism. In the second and third cases are the returners considered as converts to Judaism which means that some rabbis may unilaterally decide not to recognize their reversion by conversion and thus religiously classify them as non-Jews. However, strictly speaking does the first case apply to virtually all hamulas as they indeed are Crypto-Jews of strictly endogamous Jewish ancestry. Palestinian hamulas that are warmly embraced as Jews with Jewish identities will therefore certainly remain Jewish as ancestry is the most important element in communal solidarity and identity formation (Arabic asabiyyah) in the Middle East.
The full Jewish ancestry of Palestinians has been confirmed by extensive genetic research (rabbinically Jewish genetic groups and most Palestinian hamulas are patrilineally virtually genetically identical) and although DNA-testing is not a factor in halakhic determination of Jewish personal status this merely confirms the immutable halakhic position of the Jewish religious personal status of most Palestinians. Haredi Orthodox Judaism certainly has always recognized Palestinian communal reversion to Judaism as part of the messianic process and the various sub-denominations of the Haredi community have despite the pro-Israel sympathies of most Haredi Jews remained more or less ambiguous with regard to their respective official political attitudes concerning Israeli government policy towards the Palestinian people.
The shared writing of a unified historical narrative is therefore highly important, indeed essential in the political, religious and territorial unification of the Palestinian, Jordanian and Jewish peoples as well as the establishment of a Samarian state subsequent to completing the Samarian communal reversion to Samaritan Judaism.