"Let’s try connecting the cable here. Or maybe it’s better from there,” suggested the Muslim electrician.
Minutes of attempts to connect the projector to power had failed. The lecture was about to begin.
When the electrician learned the topic of my lecture, he grew curious and asked about my political stance. I replied that I do not mix politics with my lectures.
“I see you don’t want to answer me, so I’ll figure it out myself. Where do you live?” he asked with a scrutinizing look.
“I live in Modi’in,” I answered.
“In that case, you’re a settler. Your place of residence reveals that you’re a right-winger,” he declared confidently.
I didn’t quite understand what he meant. After all, the city of Modi’in lies within the Green Line—in Israeli discourse, it’s not considered part of the territories, and its residents are neither referred to as settlers nor automatically deemed right-wing.
I wondered if he had confused Modi’in with Modi’in Illit, a city nearby but located beyond the Green Line.He insisted that Modi’in itself was over the Green Line.
I began introducing terms borrowed from Arabic into the conversation: “Which occupation are you referring to?” I asked him. “The occupation of 1967 (the Six-Day War) or that of 1948 (the War of Independence)?”
He replied that he was referring to the occupation of 1967.“In that case, Modi’in does not fit that definition,” I clarified firmly.
I explained that the land where Modi’in stands has been part of Israel since its establishment in 1948.
“And do you see the 1948 territories as occupied?” I asked.
“Of course, they are occupied,” he replied emphatically.
“Since when?” I pressed. “Since the time of Joshua bin Nun?” (the biblical leader who led the Israelites in conquering and settling the Land of Israel after the Exodus from Egypt and wandering in the desert).
He seemed slightly surprised and responded with an embarrassed smile: “Forget Joshua, peace be upon him. That was a long time ago; he’s no longer relevant.”
“So who in the history of this land is relevant to you?” I asked further.
“‘Umar ibn al-Khattab,” he said, referring to the Muslim caliph who conquered the Land of Israel in 638 CE, after which it became considered Muslim waqf (religious endowment).
Then he slipped out of the hall and disappeared.
= = =
Left alone in the lecture hall, I continued my attempts to get the projector working. Eventually, I succeeded. The lecture began and ended successfully.
On the way home, I reflected on the brief exchange with the Muslim electrician.
I pondered why the conquest of the land by Joshua is deemed irrelevant—"because it happened so long ago”—while the conquest by ‘Umar ibn al-Khattab is considered relevant, positive, and significant, despite having occurred nearly 1,400 years ago.
In similar conversations with Muslims in the region, I’ve frequently encountered denial of Jewish history and our deep connection to the land throughout the ages. More often than not, this denial stems from ignorance or a lack of knowledge about the historical facts of the region.
Though this issue rarely surfaces in the discourse, it remains one of the central challenges of the conflict.
In my lecture—What is your Perspective? —I delve into this crucial discourse and present it to Israeli and non-Israeli audiences.
I explore the Jewish connection to the land alongside the Muslim connection and examine how these narratives appear from both perspectives.
What are the key historical facts?
What are the accepted traditions?
Which claims are commonly raised?
Where do contradictions arise, and what changes have occurred over time up to the present day?
From the feedback I receive during and after the lecture, I see how absent this topic is from existing international discourse and how great the need is to learn more about it.
That’s why I bring this lecture to all types of audiences and locations.
Over the past year, I’ve had the privilege of reaching thousands of people with this talk—and I’d be happy to reach many more.
Would you like me to bring this lecture to your organization or commuinity?
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