The peacock mask he wore at the U.S. Congress didn’t match yesterday's speech; he should have donned the mask of humility, hoping to ease the pressure from the street. The cheering crowd is not the same as the questioning one, and the whiner is not the same as the already bereaved.

SubhanAllah! After all the arrogance he displayed there, he emerged with a yellow face and faltering, emotional sentences, full of religious rhetoric, as if using such discourse for the first time.

“We are at the peak of a decisive war, a war of light against darkness! The fundamental reason for victory in this existential war is to remain united! Hamas threatens your existence and you are America's largest base in the region.” What a humiliation indeed!

Netanyahu, for the first time since October 7th, says, “We failed.” Even the intelligence failure that the deceased Eden taunted him with right after his speech in a video broadcast by Al-Qassam, he did not acknowledge. “We were close to free them alive, but we didn’t succeed... May God avenge their blood!” As if to say: the solutions of the earth are exhausted, and the matter is left to the heavens—the heavens that curse him and his army every day!

All these slaps were not enough for Abu Ubaida to tweet a message stating: “Do not look for the hostages and you will not take a single hostage without a deal. Orders have been given to the guards to return the hostages in coffins if you choose the military solution,” thus settling the debate, confirming the inevitable, and undermining the press conference efforts just minutes later.

More than that, the Philadelphia Corridor, which was a newly established pressure tool—the corridor he occupied only two months ago, the corridor he did not mention even once in his famous speech at Congress—has today become a key target for continuing this war, despite Egypt playing a pivotal role in pressuring the resistance, and not failing Netanyahu in any way. Here, the Israeli people will ask before anyone else: What happened to the real goals of the war? Or is eradicating Hamas just a slogan, akin to Bush's slogans during the invasion of Baghdad?

He knows very well that he will emerge from Philadelphia defeated and humiliated. He also knows that this corridor is not the only deadly path in Gaza.

Speaking of America, we can say: September 2nd is a day of blows par excellence. The heat of the field in Gaza and the occupation street is no less intense than the heat of the election battle in Washington! The Democratic Party, which promised its audience the return of the American hostage alive, sent a message to Netanyahu after the announcement of the killing of the six hostages and hours before the press conference. The message, through Biden, was: “Netanyahu is not doing what he should to protect the hostages,” an announcement that would pour fuel on an already blazing street.

On a side note, we mention Netanyahu's personal vendetta with Sinwar, the head of Hamas' political bureau, whom he addressed like a reckless boy complaining about his bullying peers: “You will not divide us.” Here we also ask on the sidelines: Is this really Israel? How did we allow it to terrify us all these years? Just a hollow image of power that Hamas continuously shatters.

In short, it seems clear that Netanyahu is still stuck in the failure of October 7th. He has not achieved a single progress to alleviate the street’s anger. He is in a crisis without a plan and all he needs is a little time until his deal with Trump is completed and he can finally return to Miami where he will spend his retirement years with Sarah and his spoiled son. Even these rosy moments seem far-fetched, increasing his tension and sense of threat to him and his family. Yes, folks, the real crisis of this sick man is that he knows everyone knows this war is his alone, but he was the curse that ended this occupation.

Yes, it ended the occupation, and its fall is just a matter of time... just a matter of time!

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Social media plays a significant role in shaping public opinion and discourse around the normalization of relations between Arab countries and the Israeli entity. The normalization process, which refers to establishing official diplomatic, economic, and social relations between countries that previously had little to no ties, has been a highly sensitive and controversial issue in the Arab world. Social media has amplified both support and opposition to this process, creating a complex and often contentious environment.

Social media plays an essential role in shaping either acceptance of this process or exposing its ugly and true face. Below, we outline both scenarios:

The Role of Social Media in the Normalization Process

1. Public Diplomacy and Soft Power: Governments and proponents of normalization use social media as a tool for public diplomacy. They promote the benefits of normalization, such as economic cooperation, technological exchange, and increased regional stability. Social media platforms allow for the dissemination of positive narratives, highlighting success stories of collaboration and mutual benefits.

2. Engagement and Dialogue: Social media enhances direct communication between citizens of different countries. Platforms like X (formerly Twitter), Facebook, and Instagram enable people from Arab countries and Israel to engage in dialogue, exchange views, and build connections. This person-to-person interaction can help break down stereotypes and foster a sense of shared humanity, which is crucial for the normalization process.

3. Influencers and Celebrity Endorsements: Influencers and celebrities with large followings can sway public opinion. When influential figures endorse normalization or share content supporting peaceful relations, it can encourage their followers to view the process more positively. These endorsements can also help normalize the idea of Arab-Israeli cooperation within popular culture.

4. Showcasing Positive Models and Exploiting Positive Events: Highlighting success stories of companies or individuals who have benefited from normalization aims to convince others that normalization is the best choice for the region’s economic future. Positive events resulting from normalization, such as mutual visits and economic agreements, are also exploited to reinforce their viewpoint.

From my perspective, social media helps spread misinformation, as these platforms are fertile ground for misleading information about normalization. False or misleading information can be used to inflame tensions, create misunderstandings, and further polarize opinions. This can hinder constructive dialogue and exacerbate divisions within societies.

The Role of Social Media in Opposing Normalization

Conversely, social media has played a crucial role in drawing global attention to the realities on the ground in Palestine. These platforms (despite often being biased) have provided Palestinians with a space to share their experiences, document human rights violations, and rally international support. Through videos, photos, and firsthand accounts, social media has revealed to many the daily challenges faced by Palestinians, which traditional media may not always cover.

On the other hand, Palestinian activists seek to expose normalization and reveal the collaboration of companies and politicians with the occupation by presenting concrete evidence and highlighting the negative consequences of normalization. They use powerful visual language, such as images and videos, to build strong and compelling narratives. However, they face significant challenges such as information warfare, censorship, and the dominance of the Israeli narrative in traditional media, in addition to bias on some platforms toward Israeli narratives or normalization supporters. Despite these challenges, activists continue to use these platforms to raise awareness and rally support for the Palestinian cause, emphasizing the importance of maintaining facts and mutual respect in the discussion.

Here are some live examples demonstrating the impact of social media:

• #FreePalestine: One of the oldest and most popular hashtags used to express solidarity with the Palestinian people. It has been used in many campaigns and protests around the world and has succeeded in drawing international public attention.
• #BoycottIsrael: A campaign to boycott Israeli products that has achieved great success, especially in universities and civil societies. Social media was used to promote this campaign and encourage people to participate.
• Exposing Israeli War Crimes Campaigns: Social media has been used to broadcast live events in Palestine and share images and videos showing Israeli war crimes, which have angered global public opinion and prompted many governments to condemn these crimes.
• Solidarity Campaigns with Palestinian Prisoners: Social media has been used to express solidarity with Palestinian prisoners and demand their release, such as #SaltandWater and other campaigns.

Finally, for anti-normalization campaigns to succeed, they must be carefully planned and focused on effective strategies that achieve broad and sustainable impact. Here are some tips that can contribute to the success of anti-normalization campaigns:

1. Unifying the Message and Vision: Ensure that the campaign's message is unified, clear, and consistent, reflecting a collective stance and embodying the values and principles the campaign aims to defend. A unified message strengthens the campaign and makes it easier for the public to understand and adopt.

2. Effectively Utilizing Social Media: Social media is an ideal and effective place to spread the message widely. Take advantage of all available platforms (X, Facebook, Instagram, YouTube) and create attention-grabbing content like videos, infographics, and educational articles. Use impactful hashtags and collaborate with influencers to support the campaign while being careful not to violate the biased rules of these platforms to continue using them.

3. Awareness and Education: Focus on raising public awareness about the political, economic, and social dangers and implications of normalization. Present information supported by evidence, proofs, and documented statistics (this is crucial) on how normalization affects the Palestinian cause and the rights of the Palestinian people.

4. Collaboration with Human Rights Organizations and Groups: Collaborating with local and international human rights organizations adds legitimacy and increases the campaign's impact. These organizations can provide legal, media, and organizational support, enhancing the campaign's effectiveness.

5. Organizing Field and Public Events: Alongside digital activity, organizing field events such as protests, seminars, conferences, and cultural exhibitions that call for resisting normalization is essential. These events can create momentum and garner broader public support.

6. Focusing on Economic Impact: Highlighting the economic impact of normalization and how it could harm national interests is very important. Provide examples of successful past economic boycotts and how this strategy can be used to pressure governments and companies not to engage in normalization.

7. Highlighting Successful Models: Showcasing successful examples of anti-normalization campaigns from other countries or regions contributes to convincing the public of the efficacy of the anti-normalization stance. Highlighting these models can encourage others to join the campaign and serve as proof of the effectiveness of these movements.

8. Involving Public Figures and Intellectuals: Inviting public figures and intellectuals to support the campaign publicly can add credibility and increase its impact. Their statements and involvement can attract media and public attention.

9. Continuous Monitoring and Evaluation: Regularly review and evaluate the campaign's performance to ensure the desired goals are achieved. Adapting to changes and updating strategies as needed is key to sustainable success.

10. Building an International Support Network: Connecting with anti-normalization movements in other countries and building an international support network strengthens the campaign. Global support can increase pressure on the parties involved in normalization.

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There is no need to emphasize that the “Al-Aqsa Flood” struck the criminal Zionist entity severely and inflicted heavy losses on it on various fronts. The events of this war, with all its dimensions and severe negative repercussions on the Zionist entity, have been receiving extensive around-the-clock coverage. However, the psychological and social aspects—specifically the intense psychological shock that struck the Israelis and the deep cracks that have fatally damaged the structure of their society—have not received the appropriate attention to their immense importance and danger in this context. Thus, this article, based on the Israeli press itself, will analyze and connect these factors, drawing conclusions from them.

1- The Disintegration of “Israeli” Society:

The “Al-Aqsa Flood” was a violent earthquake that shook the organic structure of Israeli society, leading to its crack and fracture from within placing it in a state of confusion and contradiction. This reality is clearly reflected in the writings, which are in fact loud cries, expressed by major Israeli writers, analysts, and well-known figures over recent months in Israeli newspapers and online platforms. They expressed this dire situation, warning of its serious existential consequences in the near future. Here are some examples:

• Under the headline “As Israel Continues Its Collapse, Netanyahu Continues Selling Vile Lies to the Public,” Reserve General Itzhak Brik wrote: “The burning hatred inside Israel, which deepens as the war continues between the right and the left, between the religious and the secular, and between Arabs and Jews, is undermining the state from within.” (Maariv, 25/7/2024).
• Ben Caspit, one of the most prominent analysts at Maariv, wrote in its issue dated 30/7/2024: “Israel is not on the edge of chaos, it is already in chaos. The video clips showing dozens or hundreds of citizens attempting to tear down the gates of military bases while regular soldiers stand on the other side, embarrassed and trying to stop them, are a symbol of our disintegration... The angel of destruction is just one step away from completing his mission—the final and complete destruction of the Zionist dream.”

The “Al-Aqsa Flood” shook the organic structure of “Israeli” society cracking its building blocks.

The situation even reached the point where symbolic posters with significant meanings were hung in the squares of “Tel Aviv,” as reported by Fox News. These posters carried a warning message to the “Israeli” society, saying, with a picture of the heroic leader Yahya Sinwar: “Think carefully who benefits from our division.”

2- The Dominance of Fear and Declining Morale:

One of the most significant losses inflicted by our mujahideen in Gaza upon the Israelis was planting fear in their hearts and subjecting them to a state of panic and terror. This fear was evident on their faces, reflected in their conversations and their confusion. More importantly and dangerously, this state of terror has gripped the souls of thousands of their soldiers and officers. It is enough to read what Dr. Eitan Haiam, former Director General of the Ministry of Health, wrote: “Nearly ten months after the outbreak of the ‘Iron Swords War,’ data from health and security agencies indicate that approximately 10,000 soldiers in active service and reserves have suffered psychological trauma from the current war and have sought psychological help.”

He adds: “It is expected that Israel, by the end of the war and beyond, will face between one and a half to two million people suffering from post-traumatic stress disorder (PTSD), and the problem is that we may not know about many of them at all.” (Maariv, 5/8/2024).

Furthermore, their youth and children have been exposed to psychological trauma of no less severity, which has occupied the attention of their frightened and fractured public opinion. Its echoes have resonated in the pages of their newspapers. In fact, the panic and sense of disorientation that has affected civilians have driven a significant percentage of them to resort to the use and addiction of drugs and sedatives. The percentage of addicts to these substances has significantly increased after the horrors of the “Al-Aqsa Flood.”

The complete and eternal end of the Zionist entity must be preceded by radical developments on the global stage.

Agence France-Presse (AFP) reported on this issue, stating: “Drug consumption and addictive behavior in Israel have sharply increased after the unprecedented attack launched by Hamas on October 7, according to healthcare workers. Psychiatrist Shaul Lev-Ran, founder of the Israel Center on Addiction, said that 'as a natural reaction to emotional stress and as a search for relief, we’ve seen a spectacular rise in the consumption of various addictive sedative substances, whether they are prescription drugs, illegal drugs, alcohol, or addictive behavior like gambling.'” (AFP, 11/8/2024).

3- Reverse Migration and the Collapse of the Image of a Safe Haven:

As a natural consequence of the miserable general conditions within the usurping entity, and due to the nature of its formation as an artificial, imaginary homeland to which its people have no loyalty or belonging except insofar as it serves their changing worldly material interests, in a strange and unique relationship between the two parties, the “Al-Aqsa Flood” has led to the emergence of reverse migration—from inside the entity to outside. This has been notably covered by their media.

On June 23, Tani Goldstein wrote on the “Zman Yisrael” website: “In recent months, the media has published numerous interviews with Jewish and Arab citizens who stated that they had decided to leave the country; among them were displaced people from the Gaza envelope and the northern borders.”

In the same context, Israeli writer B. Michael penned an article in which he imagined visiting Herzl's grave, only to find that he had dug a tunnel and escaped back to his original grave in Vienna, from which he was transferred to Jerusalem 75 years ago. They then engaged in a long conversation in which Michael described Israel’s current situation in Herzl's words as: “"A trash bin of racism, nationalism, militarism, hatred, religious fanaticism, misogyny, paganism, cruelty, tyranny, and corruption. Rabbis in the barracks and generals in the temples.” (Haaretz, 14/8/2024).

All these events and indicators show us the extent of the disintegration, contradiction, and confusion within Israeli society, and to what extent fear has filled the hearts of Israelis and terror has gripped their souls. These two factors, along with their human losses, represent the most significant and dangerous losses for this occupying entity in the current war. In fact, the significance of their enormous losses in these three dimensions and their impending disastrous consequences soon outweighs the material and military losses they have incurred.

This is just the beginning of the end for this criminal entity. However, and to put events into perspective, we must understand that the complete and eternal end of this entity must be preceded by radical developments on the global stage that will upend the positions of its major backers and remove their footholds from their domineering, entrenched positions. This must also be preceded by positive developments in the overall situation of the Islamic world, particularly regarding the directions, positions, and conditions of the Arab nations.

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We are confident in our Lord's promise to grant victory to His religion and His allies: “Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand.” (Ghafir: 51) In fact, the signs of victory and the collapse of the Zionist project have begun to take shape after the “Al-Aqsa Flood.” Talks have intensified about the impending fall of the enemy's state from within and outside. Therefore, discussing what will happen after the fall of the Zionist project has become a matter of forecasting the future rather than wishful thinking or wild hopes. Speaking of the day after the liberation of Jerusalem is more relevant than their talks of the day after Hamas ceases to rule Gaza.

On the Political Level:

The Zionist project will not collapse in isolation from the decline of the Western colonial project, which has dominated our region for the past five centuries. The two projects have been intertwined since Zionism first emerged as a malignant seed for which Herzl sought a sponsor. This collaboration continues, as expressed by Netanyahu in his recent speech to the U.S. Congress when he said, “We are not only protecting ourselves; we are fighting for you... Together, we shall defend our common civilization.” This was echoed by U.S. President Joe Biden during his press conference in Tel Aviv after October 7, when he said, “If there were not an Israel, we would have to invent it, and we will continue to support it.”

The decline of the Western colonial project will mark the beginning of our Ummah's liberation and its ability to determine its own destiny, free from Western oppression.

When the signs of danger appeared on the horizon for the Zionist entity after the “Al-Aqsa Flood,” American and European aircraft carriers and fleets rushed to reassure their ally and protect it, threatening its adversaries. The situation reached the point where U.S. Secretary of State Antony Blinken attended an Israeli cabinet meeting to show solidarity with them, stating that he came as “a Jew, not just as an American official.” Similarly, U.S. Defense Secretary Lloyd Austin participated in an Israeli war council meeting days after October 7 to help draft plans for the attack on Gaza.

The decline of the Western colonial project signals the beginning of our Ummah's liberation and ability to determine its destiny away from Western coercion. The protection of dictatorial regimes is a shared responsibility between the Zionist and Western projects.

Support for dictatorship in the Arab world is not new for the Zionist entity. Israel's first Prime Minister, David Ben-Gurion, once said: “I have always feared that an Arab leader might arise to lead the Arabs towards freedom and unity.” The Zionist journalist and writer Ofer Shelah wrote in the Israeli newspaper “Maariv” on February 1, 2011, in an article titled “Democracy is Not for Arabs”: “Arabs are unworthy of democracy, and what Israel needs is stable, undemocratic regimes. In simple terms, we want Arab dictators who depend on the West.”

Zionist fears of Arab and Islamic liberation and unity are based on a real observation of the longing of our people for freedom and their loyalty to Islam. One of the primary Western motivations for planting Israel in this geopolitical location in the region was to be a deterrent against those aspirations, a guardian of the Western-Zionist project’s dominance in the heart of a region primed for the resurgence of Islamic revival.

With the fall of the Zionist project, Jewish capitalist control and its global tools will collapse.

The Zionist project was also responsible for creating plans to divide and fragment the Arab and Islamic world. These plans achieved significant success by dismantling the Ottoman Caliphate and the Islamic unity, while at the same time implementing the Sykes-Picot plans. Not long after, Bernard Lewis's plan to fragment the region into small states with built-in internal conflicts was embraced.

Thus, the collapse of the Zionist project and the defeat of the Western project will dismantle these schemes, enabling the revival of the Ummah, the restoration of its autonomy, the regaining of its sovereignty, and the realization of its aspirations for unity and integration. Although the path to this goal may be long due to decades of division, moral corruption, and cultural alienation, the decline of some aspects of the Zionist and Western projects will open the door for the rise of the Islamic project.

The Islamic project holds great potential, with nearly two billion Muslims across vast geographical areas rich in economic, scientific, and intellectual resources. It carries great aspirations for unity and a religious conviction that seeks global leadership, presenting a divine message with a noble humanitarian perspective.

On the Economic Level:

The collapse of the Zionist project will lead to the downfall of Jewish capitalist control and its global tools. This will mark the end of the Rothschild dynasty, their control over the World Bank, the International Monetary Fund, and most of the world's financial institutions, as well as the tyranny of usury and predatory capitalism that has allowed 20% of the world to control its resources while leaving 80% crushed by poverty.

The management of the global economy within a system that enriches the wealthy and impoverishes the poor while fostering dependence on a handful of massive financial institutions and multinational corporations will come to an end. This system monopolizes advanced technology, attracts brilliant minds from around the world, and deprives their home countries of their talents, ensuring the West’s continued dominance. This system produces its line of loyal agents in fields like media, prostitution and sex industries, espionage, and servitude.

The most prominent result of the enemy's defeat is the reclamation of confidence by the Islamic people in their leaders and role models.

Following this, our Arab and Islamic worlds will regain the ability to present the Islamic economic model in trade, finance, and production. This model promotes a compassionate system that encourages work, values justice in the distribution of wealth, and emphasizes the wisdom of profit-making. It forbids monopoly, fraud, extravagant consumption, and the accumulation of wealth in the hands of a few tyrants.

Our Ummah’s economic resources, which have been usurped by Zionism and colonialism, will be liberated. Among these key resources are the water resources—Jordan will regain control of its river, Lebanon will recover its sovereignty over the Litani River, Egypt will protect itself from the conspiracies threatening its great Nile, and the Ummah will regain control over its own resources.

On the Psychological Level:

The most significant outcome of the enemy's collapse will be the psychological and spiritual revival of the people. They will regain their confidence in themselves, in their free leaders, and in the inspiring role models produced during the stages of liberation. The Ummah will trust once more in its ability to contribute to global civilization, create an Islamic model as an alternative to the world's ignorance, and fulfill its divine mission: “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” (Aal-Imran: 110) The Ummah will also regain the freedom to differentiate between the world's powers based on their stance towards it, restoring the concept of loyalty to Allah and disavowal of His enemies.

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One of the fundamental forms of Zionist violence is the Zionists refusal to accept the Arab reality and history in Palestine, assuming that the Zionist and Jewish identity is the center of this reality and its sole reference. Consequently, Zionists exclude the essential (non-Jewish) elements that form the reality and history of Palestine from their consciousness, vision, and cognitive map. Zionist terrorism is merely an attempt to impose a reductionist Zionist view on a complex reality. Therefore, one could argue that terrorism is the manifestation of armed violence (as opposed to cognitive violence).

Theoretical and cognitive violence is a general feature of comprehensive secular imperialist thought, which transforms the world (viewing it as a mere tool and seeing it as mere utilitarian material). Zionism does not represent an exception to this rule, as it emerged in the soil of imperialist Europe, dominated by Nietzschean and Darwinian philosophies and an imperialist epistemology that transcends good and evil, turning the world and people into mere tools to be used.

Yet, Zionist violence has unique roots that grant it certain distinctive characteristics:

1. Zionism was not only a colonial movement but also a settler-colonial movement with the idea of an “empty land without people.” This means that the land where the Zionist project would be implemented had to be emptied of its indigenous inhabitants, which could only be achieved through the highest degrees of theoretical violence and actual terrorism.
2. A central feature of comprehensive secular ideologies with organic immanentism elements is that they contain their center or reference point (or absolute) within themselves. Therefore, they form a closed system revolving around itself, sanctifying the self and making it the locus of divine presence, thus separating it from others (who fall outside the circle of sanctity), denying their rights, and exterminating them because they are not part of the divine presence.

Zionism, inheriting the legacy of the Jewish immanentism sect (within the Jewish geological structure), is a secular Immanentism belief that views the Jews as an organic people with a unique organic relationship to the land (Eretz Yisrael), i.e., Palestine. This relationship grants them absolute rights to the land, which means the expulsion of the indigenous inhabitants who do not share the same organic immanentistic bond with the land.

Zionism transformed the Old Testament into folklore for the Jewish people, a book filled with accounts of many wars fought by the Israelites or Hebrews against the Canaanites and other people, expelling some and exterminating others. The Israelites are believed to be inhabited by god, who reveals to them what they should do and blesses their hands in killing and looting. All the actions of the people are blessed and sacred because their god resides within them.

3. Zionism inherited the legacy of the Jewish functional group, with its sharp division between the holy people and the goys (non-Jewish), characterized by a double standard that makes the other entirely permissible and makes the use of violence against them acceptable.

For all these reasons, violence became one of the basic categories of Zionist perception of reality and history. Zionists rewrote what they call “Jewish history,” resurrecting the immanentistic pagan elements and emphasizing its violent aspects. They portrayed the Jewish nation at its inception as a warlike group of pagan raiders. For example, Micah Josef Berdichevsky (1865-1921), a Zionist thinker and Russian Jew, looked back to the days when Jewish banners were raised and to the warrior heroes (the early Jews). He also discovered a military stream in Jewish tradition. Rabbi Eliezer stated that the sword and bow are the adornments of man, and it is permissible for a Jew to appear with them on the Sabbath. This view of history is reflected in Vladimir Jabotinsky's (1880-1940) call, the leader of the Revisionist movement, for Jews to learn to slaughter from the goys. In a speech to Jewish students in Vienna, he advised them to keep the sword, as fighting with the sword is not a German invention but belongs to (our early ancestors... Torah and sword were both given to us from heaven). The sword almost becomes absolute, the origin of the universe, and all phenomena. Therefore, Jabotinsky did not hesitate to reject Jewish history dominated by rabbis and Jewish thinkers.

It seems that this sacred sword (a symbol of masculinity, power, and violence) was admired by all Zionists, who often expressed their admiration for and fascination with Prussian militarism (this, of course, was before this Prussian sword fell on Jewish necks at Auschwitz). The writings of Theodor Herzl are filled with expressions of admiration for this sword. In his diaries, he praised Bismarck, who forced the Germans to wage several wars, one after the other, thus imposing unity on them and beginning their modern history as a unified state. Military violence is the true engine of history (our people were asleep during peacetime, but they welcomed unity joyfully during wartime). While Herzl was looking out the window of a German official's office, he saw groups of German officers marching in military formation. He expressed his admiration for them in his diaries, seeing them as the makers of Germany's history (the future officers of invincible Germany), and they may also be the makers of Zionist history itself, as Herzl pointed to that (the state that wants to place us under its protection).

The Zionist leader Nahum Goldmann (1894-1980) also praised this Prussian military spirit in his youth: “Germany embodies the principle of progress, and we find it confident of victory. Germany will triumph, and the military spirit will rule the world. Anyone who wants to regret this fact and express sorrow is free to do so, but trying to resist this fact is sheer stubbornness and a crime against the genius of history, which is driven by swords and the clatter of weapons.”

Menachem Begin (founder of the Herut party, later Likud, and former Prime Minister of Israel) followed his mentor Jabotinsky and all previous Zionists in emphasizing the importance of the sword as the engine of history, saying: “The force driving progress in world history is not peace but the sword.”

Needless to say, Zionist cognitive violence reaches its peak in its perception of Arabs and Arab history. Due to their genocidal and replacement project, Zionists try to remain completely silent about it, avoiding mentioning it altogether or mumbling with liberal voices that hide the maximum violence. When one of the Zionist leaders at the First Zionist Congress (1897) discovered that Palestine was not an “empty land” as claimed, he rushed to Herzl and informed him of his discovery. Herzl reassured him, saying the matter would be settled later, fully aware of how such matters were settled in the imperialist way. We know how it was settled in Palestine. In any case, the continuous Zionist talk about the sword as the engine of history is not an expression of a fondness for a particular sport but rather an expression of a specific program to change reality.

This cognitive violence is a fundamental building block in the Zionist perception of self, reality, history, and the other. Violence may express itself directly or indirectly through dozens of laws and institutions. The Israeli “Law of Return” is but a translation of this violence, giving any Jew in the world the right to “return” to “Israel” at any time while denying this right to millions of Palestinians who have been expelled from Palestine since 1948, even though Jews worldwide are not eager to immigrate to “Israel” while Palestinians are knocking on its doors. But it is the secular imperialist epistemology that transforms all humans (Arabs and Jews), time (the history of Jewish communities and the history of Palestine), and place (Palestine). The relentless Zionist terrorism is merely an expression of the Zionists' view of attempting to reach the end of history: the end of the history of Jewish communities worldwide and the end of Arab history in Palestine.

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Taken from the book: “Zionism and Violence from the Beginning of Settlement to the Al Aqsa Intifada.”

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