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JNF Shifts To Planting Only Gharqad Trees

We intend to have over five million in place by 2030.”

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Jerusalem Forest, August 8 – In what organization executives are calling a strategic move aimed at enhancing both the ecology and defense of the country, the Jewish National Fund will phase out the planting of trees that are not of the gharqad variety, and focus exclusively on the gharqad.

Chairman of the JNF Directorate Danny Atar announced today that the board had voted by a clear majority to move away from its reliance on pine trees and toward a local variety of boxwood called gharqad in Arabic, which reportedly has properties that will help Jews conceal themselves from Muslims in the final apocalyptic battle. The plan calls for a phasing out of non-gharqad varieties by 2020.

“The mission of the Jewish National Fund has always been the reclamation of the land of Israel for the Jewish people,” declared Atar at a press conference. “Of course the land is only important insofar as it participates in the maintenance of Jewish survival and sovereignty. Therefore the Directorate has voted overwhelmingly to invest in the gharqad, which will not betray us to the Muslims.”

The JNF, established in 1901, has planted more than 250 million trees in the land of Israel, and manages the country’s forests on behalf of the Ministry of Agriculture. It also owns or administers much of the country’s land, and exercises control over the sale, lease, allocation, and purpose of those lands.

Most of the JNF’s funds come from affiliated organizations abroad, with the largest contributor JNF-USA. Atar said he had discussed the issue last month with JNF-USA Chairman Ronald Lauder and other heads of international affiliates, and all agreed on the plan.

“We would be derelict in our duties not to plant the gharqad,” explained Atar. “Cypress and cedar pines are important, but it’s time to move on to more strategically helpful species. My colleagues and I concurred that the gharqad is the wisest species to plant, and we intend to have hundreds of thousands of gharqads growing throughout the country by the start of the next decade, with over five million in place by 2030.”

The Gharqad Tree

There will be a nation that will approve the aggression of Jews, that will support and protect them and that will fight for them. That nation was described as “gharqad tree.” 

Prophet Muhammad said in a hadith narrated by Imam Bukhari, Muslim and al-Tirmidhi says: "There can be no Resurrection until Muslims will fight the Jews. Muslims will fight (kill) the Jews and they will hide rocks and trees. (At that time) Stone and the tree will be heard" O Muslims! O servants of Allah! there Jew behind me, come kill him ', except GHARQAD TREE (not speak), indeed it is a Jewish tree ". (No. 7523, narrated by Muslim)

This Hadith tells us about the end-time events during almost Resurrection. At this time the Jewish army led by the Antichrist will war with Islam. In this battle, the Muslims will be able to kill and beat the Jews even when they hide behind any stone and trees to save themselves, then with God's permission tree and stone will tell the Muslims about Jews who take refuge in it. However, a tree will stay quiet and in cahoots with the Jewish tree named Gharqad.

At this point, the Jews are being widely planted Gharqad on Illegal State of Israel as a preparation for the Muslims in the end days. This also means that the Jews actually do know and are aware of the truth of Islam and the Prophet's Hadith truth.

The talking of the stone and tree in the hadith is a metaphor for the common conscience, that is, the common voice of the people of the world.  

 Thus, the public opinion of the world  will not approve of Jews. However, there will be a nation that will approve the aggression of Jews, that will support and protect them and that will fight for them. That nation was described as “gharqad tree” by our Prophet (pbuh), who sees the future clearly.

The Messenger of Allah informed miraculously that the cities of Basra and Baghdad, which had not been established at that time, would be established and that Muslim people would live there. As a matter of fact, Badiuzzaman also mentioned that hadith.9

Gharqad tree is a tree Boxthorn African, from the family Solanaceae. It is a thorny tree trunks and that thread. Categorized as toxic, and fruits such as tomatoes, but small and only 1 cm diameter only. Her light green colored leaves. The flowers are small and white with purple patches.
Awsaj but his Arab name is more popular with Gharqad name among the Arabs.

In JewishNational Fund website, there is information which the Israeli government to provide a special fund for tree planting. Special national fund aims to green the earth and the main purpose is to find land for the Jewish tribes lived.

The site also stated that they have completed planting of 220 million trees and other projects. Gharqad tree planting is one of the earth's greening campaign agenda and campaign reverberated around the world to obscure their agenda in Palestine.
Government Campaign of Israel "Greening Project Earth"

In 2005, Israel has built a wall in an area that appears clear is not the territory. (If we confess it is no region). Wall with a height of 8 meters tall, twice the height of the Berlin Wall and along the 730 km. It separates the Palestinian population 90.000 42.000 divided West and East the inner person. Over half a million Muslims have suffered severely as a result of this wall.

With the construction of the illegal wall, it is clear Israel has repeated the history of Nazi atrocities during the third world war. When the Jews confined in the Ghetto. Ghetto is an area in which the Jewish people and their movements controlled confinement before being murdered.

Separation wall built by Israel's Zionist terrorist-cost very large and never announced cost. The cost of damage repair along one mile only, costing $ 4.7 million. But Jews destined for such a fate has been told by the Prophet. Perhaps this brick wall which is intended by the Prophet in the Hadith is the stone walls Israel - Palestine now?
"They will not fight against you all together except in villages stretching or behind walls" (al-HASHR: 14)

Muslims believe should not be apprehensive to wall and tree Gharqad because its existence is a sign of the arrival time of the destruction of the Jews. Migration of Jews from around the world to the land of Palestine was very welcome although it demands enormous sacrifices. Believe and confident of God's promise, Jewish moments approaching destruction.

Before Zionism: The shared life of Jews and Palestinians

Before the advent of Zionism and Arab nationalism, Jews and Palestinians lived in peace in the holy land. Menachem Klein’s new book maps out an oft-forgotten history of Israel/Palestine, and offers some guidance on how we may go back to that time.
Rabbi Yosef Tzvi Dushinsky, Chief Rabbi of Jerusalem (1867-1948) "We wish to express our definite opposition to a Jewish state in any part of Palestine."

The European foreigners who came here were the ones to form a wedged between the partners to this quasi-utopia. Yeshayahu Peres, who put together the historical-geographical encyclopedia of the Land of Israel, complained that when the Ashkenazi Jews immigrated they brought with them their customs, clothing, and lifestyle, and did not adapt to the cultures of Palestine: “They speak Yiddish and maintain the Jewish street accent of their home countries.   

They are different from their Sephardic brothers not only in language and appearance but also in their worldview.” Or take Palestinian activist Ghada Karmi, who says: “We knew they were different from ‘our Jews,’ I am talking about the Arab Jews. We saw them as foreigners who came from Europe more than as Jews.”


 Menachem Klein’s book, Lives in Common: Arabs and Jews in Jerusalem, Jaffa and Hebron, is a depressing one. Originally released in English, the book — which is being published in Hebrew  — paints a picture of a shared life between Palestinians and Jews at the end of the 19th and the beginning of the 20th centuries, bringing us face to face with daily life, commerce, education, celebrations, and sadness.   

It shows that us this kind existence, despite everything we were taught by the Israeli education system, is possible. And then Klein goes on and destroys this delicate balance, burning everything left of it today. As the Ottoman Empire, which ruled Palestine at the time, began losing its power toward the end of the 19th century, a new, local identity began developing out of the lived experiences of Jews and Arabs.

 This identity, which took precedence over religion, was shared by Muslims, Jews, and Christians. Following the collapse of the Ottoman Empire during the First World War, both the Zionist movement and the Palestinian national movement began trying to take control of that identity and define the people of the land as either Jewish Zionists or Palestinian Arabs.

 There were those who called for unity, such as Jerusalem Mayor Raghib al-Nashashibi, who wanted not to speak of Arabs and Jews, but of Palestinians. Klein debunks the myth according to which the residents of the country before the advent Zionism or the Arab national movement lacked all identity. Instead, he describes a lively and vivacious community with its own traditions and customs, bringing testimonies from Jews, Muslims and foreigners as proof.  

Both Zionism and Arab nationalism came to Palestine from outside the country. The two movements developed in the diaspora but both saw the territory between the river and the sea as part of their war for control; they drew borders in a place that had been borderless at the expense of those who lived here. Palestinian residents distinguished between “Arab Jews” — a common identity of Jews who were either born here or in other Arab countries — and Jewish immigrants from Europe who arrived to redefine the land.

 Klein quotes several journal entries penned by Palestinians at the beginning of the 20th century, according to which non-Ashkenazi Jews were seen as awlad al-balad (“sons of the land”) and yahud awlad al-arab (“Jewish Arabs”). ‘The Bolsheviks from Moscow’ The idealistic reality described by Klein seems almost like a dream today. 

He quotes the memoirs of Ya’akov Elazar from Jerusalem, who remembers how “the Muslim women cooperated respectfully with the customs of the Jewish religion…the Muslim neighbors allowed the Jewish women to pump water necessary before the Sabbath.” Klein also describes how some Muslims even joined their Jewish neighbors in reciting religious prayers.

 He describes the cheder (a traditional elementary school where the basics of Judaism and the Hebrew language were taught) run by Hacham Gershon in the neighborhood of Sheikh Jarrah, where Arab parents brought their children so that they would learn how to behave properly. Klein also writes that sexual relations and marriages between Jews and Arabs were not unheard of, even if they were not considered legitimate.

 The European foreigners who came here were the ones to form a wedged between the partners to this quasi-utopia. Yeshayahu Peres, who put together the historical-geographical encyclopedia of the Land of Israel, complained that when the Ashkenazi Jews immigrated they brought with them their customs, clothing, and lifestyle, and did not adapt to the cultures of Palestine: “They speak Yiddish and maintain the Jewish street accent of their home countries. 

 They are different from their Sephardic brothers not only in language and appearance but also in their worldview.” Or take Palestinian activist Ghada Karmi, who says: “We knew they were different from ‘our Jews,’ I am talking about the Arab Jews. We saw them as foreigners who came from Europe more than as Jews.”
< Yohanan Ben Zakai's Sephardic Synagogue, Jerusalem, 1893.

Klein writes that the Zionist establishment invented and nurtured the idealistic image of the Jews as Hebrew-speaking tzabars — as opposed to the Arab Jew. The myth of the tzabar was formed by a culture of immigrants who wanted to see themselves as natives. Maps were redrawn and Arab names of places were ignored or changed to Hebrew names.

  This was done not only to transform the immigrants into natives, but also to inherit the place of those who were here before. When Yosef Shlush, one of the founders of Tel Aviv, complained that he was attacked by Arabs, the heads of Jaffa’s Arab clans responded: “Who is at fault for all these incidents if not the Bolsheviks you brought from Moscow?”

 The first part of the book, which describes life before the Nakba and the 1967 War, is full of historical anecdotes on how Zionism was viewed by the Palestinian leadership. Salim al-Husseini, the mayor of Jerusalem at the end of the 19th century, is quoted: “This is not a political movement as much as it is a settler movement, and I am sure that not a single intelligent, wise Zionist does not imagine the idea of establishing a Jewish state in Palestine.”

What happened to Palestine?
Najib Azuri, a Maronite Christian from Lebanon who served in the Ottoman administration in Jerusalem and was one of the harbingers of Arab nationalism, said this in 1905: “Both these movements will be resigned to continually struggle until one wins out, the fate of the entire world rests on the results of this struggle between two nations who represent two opposing principles.”  

Jamil al-Husseini said in 1914 that Zionism must be fought since its success may bring about the dispossession of Palestinians from their land, while Musa Kazim Pasha al-Husayni, who briefly served as Jerusalem’s mayor and became a famous Palestinian leader, said that, “the Arabs or their leaders do not hate the Jews as Jews.
On the contrary, they want Jews present in the framework of an Arab federation… but the Arabs do not agree in any way that a minority of residents say that… they are the lords of the land… we believe that the Jews need to enjoy the rights they deserve relative to their numbers.”

 It is not that the first part of the book is bereft of violence, riots, murder, and clashes between groups — but there is some kind of balance. One group kills, the other responds, then they reconcile and go back to living together. Until the next time. Beyond history
The second half of the book describes what happened after the Nakba, and it is far more pessimistic. Klein claims that 1948 and 1967 were not two separate wars, but rather two rounds of the same war, basing his theory on a convincing comparison and many testimonies from both Jews and Palestinians. 

He writes about the expulsion of Palestinian from their homes, which were then re-populated by Jews — both in ’48 and ’67. He describes the stories of refugees who returned to visit their homes and properties that were taken in 1947, and the meetings with the new residents who weren’t always happy to see the refugees.
The New Jews: "we like your house"
Supreme Court Justice Zvi Berenson, who lived in a Palestinian home, refused to show the house to its former owners, claiming that he had invested much money in renovations. A different refugee who arrived at her old home ran into a Jewish immigrant from Poland who argued that the Poles took her old home, in an attempt to justify the fact that she has done the same thing to the Palestinian standing before her.
 Even the personal relationships between Jews and Muslims were disrupted by the wars, such as the one between Ishak Musa al-Husseini and his childhood friend Yaacov Yehoshua. Both studied together and remained friends until they were separated by the 1948 war.

 After ’67, Yehoshua became a top Israeli clerk, while al-Husseini, whose family lived in the West Bank, came to his Jewish friend to ask for help in retrieving his family’s property. Yehoshua decided not to help him, writing in is journal: “It turns out that you have yet to come to terms with the new Jew — the same one you scorned in the past has now become a brave soldier, a tank crewman, a pilot.”

The old church in Kfer Bir'im. (photo:
The old church in Kafr Bir’im. The Palestinian villagers were expelled from their homes two years after the founding of the State of Israel. (photo:
Klein moves along the years, looking at various failed co-existence initiatives, at the activities of settler organization Elad, until the kidnapping of three Israeli teenagers in 2014 and consequences it had on the residents of the West Bank.

Fuck Israel

He expressed his emotions for All of us! I want to revisit the Taxi guy.

How to Pro-Palestine 101

  • Understand this whole conflict is about land and not religion, we are not fighting over whether we should fast on Ramadan or on Yom Kippur, or fighting Israelis just because the majority of them is Jewish. 
  • Understand that not all Palestinians are Muslims, about 15%-20% of Palestinians aren’t.
  • You support Palestinians for losing their land and facing atrocities, you don’t support Palestinians just because Palestine is holy to you. 
  • You support all Palestinians equally, don’t put Muslim Palestinians over non-Muslim Palestinians and vice-versa, we are all going through the same struggle.
  • Don’t speak on our behalf (In other words, lead our cause), we don’t want you to mess up and then we end up getting the blame. You could support us, teach about our cause but don’t lead us, we lead you.
  • Don’t support us just because you hate the Jewish people, we don’t want your antisemitism.
  • Understand that Palestine is our land before anyone else
  • Don’t romanticize our struggle, no it’s not cool to suffer.
  • Understand we also face atrocities from other Arabs not just from Israelis.
  • Don’t turn Palestine into a Muslim issue. 
  • Understand that there are diverse opinions amongst Palestinians, both in the diaspora and at home. 
  • Don’t use Palestine as a springboard to derail and promote your own cause.
  • Bringing awareness to Palestinians should not be done through grotesque means; in other words, Nazi comparisons or even spreading pictures of dead bodies everywhere.
  • Support Palestinians and DO NOT undermine them
  • You DO NOT represent Palestinians, no matter what your intentions are, and you do not need to attempt to do so in spaces that aim to create dialogue (see OTI, MLI)
  • Don’t call yourself Pro-Palestine if you’re a Zionist, take your Liberal Zionism away and get lost. 
  • Do not glorify/romanticize resistance. 
  • Do not dictate Palestinians on how we should feel/react. 
  • Do not criticize their method of resistance. You are not the one suffering from the consequences. 
  • Don’t steal our narrative.
  • We are not helpless victims. We do not need to be saved. So please, enough with this saviorship complex. 
  • It’s not about you.
On May 15, 1948 Rothschild Jewish militias launched a massive attack on the indigenous inhabitants of Palestine to ethnically cleanse them from their land in order to establish Israel as their Jewish state. This lead more than 750,000 Palestinians to flee their homes and become displaces as refugees in the neighboring countries. Most of the families that fled did not even have time to pack their belonging or anything in fear of being massacred by the vicious Jewish militias who went through villages massacring its inhabitants who refused to leave, most of whom were poor villagers and unarmed farmers. “We must do everything to insure they never return. The old will die and the young will forget” David Ben-Gurion – First Prime Minister of Israel, 1949.

Zionist Identity Thieves

“For the Mandates Commission, Palestine had never ceased to constitute a separate entity. It was one of those territories which, under the terms of the Covenant, might be regarded as “provisionally independent”. The country was administered under an A mandate by the United Kingdom, subject to certain conditions and particularly to the condition appearing in Article 5: “The Mandatory shall be responsible for seeing that no Palestine territory shall be . . . in any way placed under the control of the Government of any foreign Power”. […] Palestine, as the mandate clearly showed, was a subject under international law. While she could not conclude international conventions, the mandatory Power, until further notice, concluded them on her behalf, in virtue of Article 19 of the mandate. The mandate, in Article 7, obliged the Mandatory to enact a nationality law, which again showed that the Palestinians formed a nation, and that Palestine was a State, though provisionally under guardianship. It was, moreover, unnecessary to labour the point; there was no doubt whatever that Palestine was a separate political entity.” DocumentLink

The Rothschild's Jews stole the identity of Judaism and then the identity of Palestine.

Rabbi Yosef Tzvi Dushinsky, Chief Rabbi of Jerusalem (1867-1948)
"We wish to express our definite opposition to a Jewish state in any part of Palestine."

Contrary to the Hasbara, Palestine has existed far longer than any Jewish kingdom or Jewish State. By denying the existence of Palestine and the Palestinian people, the longer history of Jewish existence in the region, as Palestinian Jews, is being denied.


Zeev Jabotinsky.jpg
"There can be no kind of discussion of a voluntary reconciliation between us and the Arabs.... Any native people ... view their country as their national home.... They will not voluntarily allow, not only a new master, but even a new partner.... Colonization can have only one goal. For the Palestinian Arabs this goal is inadmissible. This is in the nature of things. To change that nature is impossible . . . colonization can, therefore, continue and develop only under the protection of a force independent of the local population-an iron wall which the native population cannot break through. This is, in total, our policy towards the Arabs. To formulate it any other way would only be hypocrisy."--Vladimir Jabotinsky --(18 October 1880 – 4 August 1940), was a Revisionist Zionist leader, author,orator,and founder of the Jewish Self-Defense Organization in Odessa. With Joseph Trumpeldor he co-founded the Jewish Legion of the British army in World War I and later established several Jewish organizations, including Beitar, haTzohar and the Irgun (terrorist group).
The Hebrew word for Bramble is Atad אטד which is called in Arabic Gharqad:
Hidden, difficult to penetrate.