Gush Ka�f Album Naomi Eldar• Haggai Huberman Gush Ka�f and Northern Samaria Heritage Center
Editorial Commi�ee: Mordechai (Mochi) Beter, Director of Merkaz Ka�f Rabbi Kobi Bornstein, Content Manager, Merkaz Ka�f Historical Consultant: Prof. Yossi Katz, Bar Ilan University Wri�en by: Naomi Eldar and Haggai Huberman Edi�ng and Produc�on: Naomi Eldar Gush Ka�f and Northern Samaria Heritage Center Nitzan 5755 Postal code 79287 Telephone 077-4324101 www.mka�f.org Linguis�c edi�ng: Shoshi Heizler Graphics: Adi Tzur-Mualem Plates and print: Old City Press, Jerusalem Photos: Merkaz Ka�f Archive, managed by Ora Ohana The photographs appearing in the album were obtained from professional photographers and private collec�ons: Amalia Avinoam, Ari Odes, Yitzhak Amitai, Myriam Amitai, Avi Burstein, Mochi Beter, Menachem Beit Halahmi (R.I.P.), Rivka Goldschmidt, Amihai Gross, Haggai Huberman, Dvora Horowitz, Dror Vanunu, Chana Cohen, Elad Hazut, Yitzhak Cohen, Shlomo Katz, Yitzhak Leibowitz, Elishai Mizrahi, Yossi Neuman, Yuval Nefesh, Meir Zahor, Myriam Tzachi (R.I.P.), Reuven Rosenbla� (R.I.P.), Eran Sternberg ,Collec�on of Midreshet Netsarim, Collec�on of the Publilc Outreach Department of the Gaza Coast Regional Council, Collec�on of the Netzer Hazani's secretariat, Aerial photographs: Ofek, Albatross and Bladeworks IDF spokesperson Introduc�on - Mordechai (Mochi) Beter From the Editor's Desk - Naomi Eldar Chapter One - The Georgraphic-Physical Structure of the Gaza Strip and its Strategic Effects Page 1 Chapter Two - Jewish Roots in Gaza Page 5 Chapter Three - The se�lement in Gaza from the beginning of Zionism un�l the Six-Day War Page11 Chapter Four - The government plan to renew the se�lement - from 1968 Page17 Chapter Five - The se�lements Page27 Chapter Six - Agriculture Page87 Chapter Seven - Educa�on and culture Page103 Chapter Eight - Security Page115 Chapter Nine - The world of the Torah Page131 Chapter Ten - Community life Page143 Chapter Eleven - Tourism and industry Page151 Chapter Twelve - The struggle over Gush Ka�f Page159 Chapter Thirteen - The destruc�on of Gush Ka�f Page171 Chapter Fourteen - The price of the disengagement Page189 Chapter Fi�een - Kissufim Page203 Chapter Sixteen - Regrowth Page211 The list of Gush Ka�f casual�es Page227 Source List Page229 Table of Contents
Introduc�on It is my pleasant duty to start by thanking all those who toiled and contributed to the prepara�on and publishing of this album. First, a special thanks to Haggai Huberman and Naomi Eldar: Haggai wrote the first five chapters about the region's geography and history in general, the history of Jewish se�lement in par�cular, and the chapter about 'Security.' Naomi took it upon herself to compile and edit all the materials for the album. She also wrote the chapters that elaborate on and emphasize the characteris�cs and uniqueness of Gush Ka�f residents since their arrival un�l today - ten years a�er the uproo�ng. Thanks to Prof. Yossi Katz for his substan�al comments on the history of the region. Hear�elt thanks to the team of Gush Ka�f Heritage Center and especially to Rabbi Kobi Bornstein, whose mark is clearly discerned within the chapters. Thanks also to Ora Ohana, the archive director, for her tremendous help loca�ng the wri�en materials and collec�ng the photos. Thanks also to the members of the Public Council, headed by Mr. Shlomo Kos�ner, Chairman of the Council, for their support in the produc�on of this book, as well as to Adi Tzur-Moualem for the design, and to Shoshi Heizler for the linguis�c edi�ng. I have had the privilege of being �ed to the fate of Gush Ka�f since my youth. I accompanied the se�lement there almost from its infancy. I was 19 years old when I joined the founders of the "Ka�f" Nahal Se�lement in 1973. In 1980, as a ci�zen-resident, I was appointed director of the educa�on and culture department in the Gaza Coast Regional Council and served in this posi�on un�l the uproo�ng of Gush Ka�f. The Gush Ka�f album is a las�ng tes�mony for both our genera�on, which is already star�ng to forget and detach itself, and for future genera�ons, who might be doub�ul. It is the story of the sands, of the actual blooming of the wilderness, the establishment of an agricultural empire on an interna�onal scale, and the crea�on of a rich world founded on Torah and educa�on. Ques�on marks have always accompanied Gush Ka�f's existence, from its incep�on a�er the six-day war un�l its painful uproo�ng. Doubts hovered above our heads for many years. The issue has always remained on the na�onal agenda. However, over the years, there has been a na�onal consensus on its establishment and our holding on to it. These chapters of our lives will always remain a part of us; wherever we are, they are deeply engraved in our hearts. May this album become a testament and a textbook about 35 years of se�lement in the Land of Israel, years that have fleeted and are no more. About people; About simplicity and everyday life; About the love for humanity and the land; About small joys, hardships and ge�ng by; About a struggle like no other; About faith and unimaginable moments that make up a glorious chapter in the history of our people; About the long history of that region; About a dream that was sha�ered in one brief moment. The main part of the album focuses on the beau�ful years of Gush Ka�f, years of prosperity and success in every aspect, but the album also commemorates the great pain. We will not forget how the story ended, the deep sadness ingrained in each of us, and our great faith in returning to the beloved land that has brought us good fortune for so many years. Our hope is to return to that region of our homeland, with all of Israel united at heart and with God's help. Mordechai (Mochi) Beter, Director of Gush Ka�f Heritage Center The Gush Ka�f Album project is finished, but this is not the end of the story. The story of the thousands of se�lers who built Gush Ka�f, developed it, lived there happily, and were forced to leave it in pain and shame is not over. The suffering of my dear friends from all the se�lements, from Elei Sinai in the north to Morag in the south, who lost so much - their homes, communi�es, land, livelihood, honor, memories and strength - has not yet ended. Although ten years have passed since the evacua�on, about fi�y percent of the residents s�ll live in debilita�ng transience. Even those who have already moved to permanent, new, beau�ful, modern and well-kept houses feel hollow, painful and some�mes tormented. It is an irreparable, insurmountable loss. For twenty-seven years, I lived in Gush Ka�f, from the �me it was called the 'Gaza Strip,' and we were only a few dozen families in two se�lements: Netzer Hazani and Ka�f. I arrived there with my husband and firstborn baby. When we le�, there were my husband and me, six children, a son-in-law, and four grandchildren—three genuine genera�ons. We enjoyed every minute, despite some problema�c junctures, but our comfort always came from the knowledge that we were there on a mission for the people of Israel. It gave us the strength to stay and con�nue doing what we believed to be noteworthy. I also came to write this album from a sense of mission and a strong desire to tell everyone what really happened in Gush Ka�f, and this from the horse's mouth—my own and the people who have been there since the establishment of Gush Ka�f se�lements had started. That informa�on cannot be found in newspapers and books; it reflects our feelings throughout �me. Before I started wri�ng, I read plenty of materials. I carefully delved into studies and books on the subject, but I primarily focused on reading the transcripts of interviews conducted with Gush Ka�f residents as part of the important documenta�on project of the Ka�f Heritage Center in Nitzan. If I thought I knew everything about Gush Ka�f, these personal stories proved me wrong. What I knew was only the �p of the iceberg. It was not easy to write about the pain; it was not easy to hold back, fall in line with the consensus and some�mes cross out a passage wri�en with a bleeding heart. More than once, I cried out inside my heart, aching in my whole body, because the people of Israel understood what it was really like in Gush Ka�f. The people of Israel understand the power of those who se�led and lived there, safeguarded the country, cul�vated glorious agriculture, built a magnificent educa�on system, were the spearhead of every entreprise. they never ran away when bombs fell on their heads and did not surrender to promises when threats of displacement were sounded all over. It remains unclear whether the lesson was learned and whether we managed to convey the sheer magnitude of the destruc�on. It remains unclear whether the people understood the value-based language we spoke and the human strength that characterized Gush Ka�f, and manifested in the construc�on, se�lement, educa�on, agriculture, and Torah. This strength stayed with us un�l the very end. From the Editor's Desk As men�oned, today, ten years a�er the evacua�on, only half of the residents have moved to permanent homes, following long foot-dragging, challenging transience, upheavals in all areas and great pain. The new houses look beau�ful, and it is very easy for all the guests who come from near and far to say: "That's it, you have a new house, so now everything is fine"! But that is hardly the case. It is all very wrong. A house does not heal the pain. Inside each house reside broken, grieving people. They look ok on the outside, go to work in the morning (those who are not unemployed) and even some�mes go to the cinema, but inside, they are hollow; their life's mission was taken from them by lies, an�-democra�c ac�ons, and stealth. We prac�ced true Zionism in Gush Ka�f, involving se�lement and security in a magical landscape. A�er two thousand years in exile, we emancipated our homeland, only to be shamefully expelled from our homes, for no apparent reason. We were a beacon of strength for the en�re Jewish na�on, but they failed to see the depth of things. We prac�ced genuine Zionism, trusted our path, and believed that we personified a significant link in the chain of genera�ons that completes the vision of the Eternal Na�on. We bore the harrowing ordeals with love. We did not leave, and we did not break, but the na�on was not moved; it failed to consider and realize the magnitude of the event. We came to Gush Ka�f from all strata of Israeli society: Religious and secular, veterans and new immigrants, farmers and urbanites, Sephardim and Ashkenazim, and we have become one complete puzzle where each part complements the other. That remarkable togetherness we all shared was inexplicable. Everyone felt it, and it was our elixir of life. Hence the horrible pain over that significant loss. That pain was also accompanied by ineffec�ve, amateurish rehabilita�on, burdensome bureaucracy, cold-hearted officials and unfriendly laws. The feeling of betrayal will accompany us for many years, and the loss to the en�re people of Israel is indescribable. Fortunately for us, the residents of Gush Ka�f took their fate into their own hands, accepted the help of good people along the way, and insisted on con�nuing their lives together, building and growing roots in the land, prac�cing the vision of Torah, Work and Military Service. New se�lements were established in the Negev, and the natural wilderness blossomed. New se�lements were established in the center, incorpora�ng exis�ng and new educa�on systems; Netsarim residents moved to the city of Ariel and infused it with their spirit and faith. However, we s�ll hope we will be able to return there soon and rebuild our estate and legacy for the glory of the State of Israel, and if not us, then our children and grandchildren. Naomi Eldar
Chapter One The Geographic-Physical Structure of the Gaza Strip and its Strategic Effects Haggai Huberman
1 2 3 4 2 3 Chapter One | The Geographic-Physical Structure of the Gaza Strip Chapter One The Geographic-Physical Structure of the Gaza Strip and its Strategic Effects The structure of the Gaza Strip and its importance The term 'Gaza Strip' was created at the end of the Independence War (1948) as a result of the borderline established at the end of the war. On February 24, 1949, the Armis�ce Agreement between Israel and Egypt was signed in Rhodes, Greece. The en�re Negev remained within the borders of the State of Israel, except for the coastal strip that stretched from Rafah to the north of Beit Hanun, which was ruled by the Egyp�an army.1 The length of the strip was 45 km, and its width varied between 7 km in the north to 12 km in the south. The total area of the strip amounted to 362 square kilometers.2 Geomorphologically, the Gaza Strip is a direct con�nua�on of the southern coastal plaine, comprised of three main eolianite (Arabic: Kurkar) ridges with two drainage valleys between them. The Gaza Strip is the southernmost �p of this structure.3 These eolianite hills are former sand dunes that remained in one place due to the retreat of sea levels westward. Due to chemical processes, these sand dunes hardened and turned into sandstone. Between the eolianite ridges stretches a narrow, long valley, which is only one to two kilometers wide and serves as a 'drainage pipe' through which rainwater drains on its way to the Mediterranean Sea. that is the reason it is called a 'Drainage Valley'.4 The coastal valley is characterized by parallel longitudinal strips running from north to south. The westernmost strip consists of shi�ing sands that originate from the Nile and the seabed.5 The key transporta�on artery of the Gaza Strip runs along the en�re length of the western drainage valley. Both eolianite ridges, the western one and the middle one, have a significant role vis-a-vis two typical phenomena of the Gaza Strip: Stopping the shi�ing sands and blocking of the streams flowing into the sea .6 The structure of the coastal valley determined the loca�on of the interna�onal Via Maris that ran along it. In ancient �mes, the via maris stretched through the drainage valley, parallel to the sand dunes and eolianite ridges. Gaza also lay at the �p of the Petra-Gaza road used to transport goods from the Arabian Peninsula region to the port of Gaza.7 The port cons�tuted the southern sea gate of Israel, the eastern side of the Jordan River and Arabian Peninsula for at least 1300 years, between the Hellenis�c era and the end of the first millenium C.E.8 The strategic importance of the Gaza Strip as a southwestern gateway to Israel, both on land and at sea, stemmed from its presence, through long periods in an�quity, on an interna�onal crossroads: Between the 'via maris' that served as a key traffic lane along the coast, from west to north, and the 'Spice Trail' that stretched from the south, from the Arabian Peninsula, to the port of Gaza, the southern sea gate of the Land of Israel .9 Gaza was also significant as far as security is concerned, for many years. Gaza was the first permanent se�lement for the army that came from the south, from the direc�on of Egypt, a�er crossing the Sinai Desert on its way to the Land of Israel; It also served as the last supply post for the army that came down from the north, before crossing the desert. This reality led to Gaza Strip becoming a ba�leground throughout its history,10 and it was clear to all that controlling that entrance gate means the preven�on of hos�le and unfriendly elements from entering the Land of Israel. Throughout the genera�ons, conquerors of this land, star�ng with Amenhotep II, king of Egypt, who conquered the Land of Israel in the second millennium BC, around a century before the exodus from Egypt; to Pharaoh-Shoshenq, Ptolemy I, Napoleon and General Allenby; have mostly began their occupa�on campaigns in the Gaza region, as they were making their way inland. Contrary to them, Sennacherib and Alexander the Great fought in Gaza the other way around - from the Land of Israel towards Egypt. The Egyp�an army also ini�ated its invasion into the Land of Israel during the Independence War (1948) from the Gaza region.11 Determining the Gaza Strip Boundaries When the Independence War (1948) ended, Gaza and its surrounding area, from Beit Hanun to Rafah, remained under Egyp�an control. The area that stretched beyond the interna�onal borderline was given the name 'Gaza Strip.' The 200,000 Arabs from the southern region and the Negev, who fled to Gaza during the Independence War (1948), tripled the amount of its Arab popula�on, that numbered 80,000 before the Independence War. The refugees were housed in old Bri�sh military camps. These became refugee camps, and since that day, and decades later, the Arab countries did everything they could to curb the rehabilita�on and rescue of these refugees from the harsh reality they found themselves in. When the Independence War (1948) ended, the borderline that separated between the Egyp�an army and Israel was different from what was later determined as the 'Green Line.' The Israeli Defense Forces (IDF) held mul�ple territories south of the Gaza Strip, south of Rafah (around the 1 Gush Ka�f Center - a view of the agricultural areas of the Arabs of the region along the coast 2 The northern fence of the Gaza Strip - a view of the ar�ficial route as it crosses the natural colors of the landscape 3 The estuary of the Besor Stream - the sand prevents the flow of water from reaching the sea 4 Gaza Port - the breakwater built by the Pales�nians 5 The sand dune and the Acacia Salinga trees near Ganei Tal
5 4 Khuza'a village and the area of the [now ruined] Pales�nian airport, Dahaniya) while the Egyp�an army was deployed in the area north of Gaza City, including the village of Dayr al-Sudan (where Moshav Ne�v Ha-Asara is today). This village, Dayr al-Sudan, served as a Bri�sh Military camp during WWI, as it made its way through the coastal plain from the direc�on of Egypt to conquer the Land of Israel. A�er WWII, the Arabs of the region se�led there, just like the Arab refugees from the south of the country se�led in three other Bri�sh camps in the Gaza Strip: Al-Bureij, al-Mawasi, and Nuseirat. Among the builders of the Bri�sh military camp in Dayr al-Sudan, were Jewish engineers, and it turns out that they knew something the Egyp�ans who camped there did not: That in this very place there was one of the richest and most prolific aquifers in this otherwise arid region. These engineers gave this informa�on to the delega�on who conducted the armis�ce talks in Rhodes, Greece, and once the discussion began, Israel's representa�ves demanded, among other things, the Egyp�an army's withdrawal from Dayr al-Sudan. The Egyp�an representa�ves did not know the reason for that demand, but realized that if the representa�ves of the young state are so keen on the Dayr al-Sudan territory, they must have good reason for it, so they insisted on keeping it under their control. Egypt had another pain point in the southern Gaza Strip. The Egyp�ans feared that the IDF would replicate its success in the Faluja pocket (the current region of Kiryat Gat), where an en�re Egyp�an brigade was besieged, and would cut off the Egyp�an forces in the Rafah area from the Strip. The Egyp�ans wanted to keep the IDF away from Rafah, southward. And so, during the Rhodes nego�a�ons, the Egyp�ans agreed to withdraw from the Dayr al-Sudan area and set the borderline from today's Erez checkpoint in a straight line to the seashore, while Israel vacated the Khuza'a and Abbasan areas and handed them over to Egypt. And that formed the Khan Yunis and Rafah 'belly.' This is how the border between Israel and Egypt was established in the Gaza Strip, the only place that deviated from the recognized interna�onal border between Israel and Egypt .12 Chapter One | The Geographic-Physical Structure of the Gaza Strip
Chapter Two Jewish Roots in Gaza Haggai Huberman
2 3 4 5 6 7 Chapter Two | Jewish Roots in Gaza Chapter Two Jewish Roots in Gaza The Jewish history of the Gaza region starts in the biblical period. According to some interpreta�ons, our na�on's ancestors lived in today's Gush Ka�f area. It is said about Abraham, our forefather Isaac, our forefather: "And Abraham journeyed from thence toward the land of the South, and dwelt between Kadesh and Shur; and he sojourned in Gerar. For a while he stayed in Gerar" (Genesis 20:1). It is said about Isaac, the forefather: "And Isaac went unto Abimelech king of the Philis�nes unto Gerar." (Genesis 20:1). According to most biblical scholars, the city of Gerar is located in the Western Negev, not far from Gaza, as explained in Noah Pericope (Parashat Noah): "And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza" (Genesis 10:19). The Arab regional council of the villages in the Deir al-Balah area, eastward of Gush Ka�f, is s�ll called Gerrara Regional Council, probably a�er the ancient se�lement of Gerar, because, as is known, in various places in Israel, the Arab names preserved the ancient biblical names.1 The history of the city of Gaza is also steeped in Jewish events and symbols throughout the genera�ons - the days of the forefathers, the se�lement period, the figure of Samson, the takers of the ark of God's covenant from Gaza in the days of Eli and Samuel, King Solomon and Hezekiah's era, the Hasmonean period, the Second Temple and its destruc�on, the periods of the Mishnah and the Talmud, the Middle Ages and current century. Among the famous figures in Gaza, are Nathan of Gaza, who served as a prophet for the Jewish messiah claimant Sabbatai Zevi, and the bard Rabbi Israel Najara, author of the liturgical poem (Piyyut) "Yāh Eternal Lord." The many wars Gaza had undergone had a powerful impact on the Jewish se�lement in the city. Jewish se�lement there began during such a war, when Jonathan the Hasmonean, brother of Judah the Maccabee, conquered Gaza in the year 3615 (145 BCE), and his brother Shimon placed Jews there. Over �me, the residents of Gaza freed themselves from the Hasmonean yoke, but it was subdued a second �me during the reign of Alexander Yanai in the year 3664 (96 BCE).2 The Hasmoneans ruled the land for fi�y years un�l it was conquered by the Roman army led by Pompey Magnus in 63 BCE. Pompey Magnus liberated all the Hellenis�c ci�es the Jews had conquered since the �me of John Hyrcanus, gran�ng them limited autonomy under the auspices of the Roman commissioner Gabinius. One of the manifesta�ons of that libera�on was the permission granted to these ci�es to count their years according to their libera�on date.3 As Pompey Magnus celebrated his victories in Asia in Rome in 61 BCE, this year also marked the first year Gaza began coun�ng its own years.4 During the first Jewish-Roman War (also known as " The Great Revolt"), the Jews a�acked Gaza and its surroundings, leading to extensive killing and destruc�on.5 During the Mishnah and Talmud era, there was a change in the halachic status of the city, and a rela�vely large Jewish community was established there. Un�l then, Gaza was considered outside the 'boundary of Babylonian immigrants', meaning its region was not bound by the halachic decrees (Mitzvot) related to the Land of Israel.6 Un�l a few years ago, one could s�ll read on the pillars of the great mosque in Gaza the inscrip�on "Hananya Bar-Ya'acov" in Greek and Hebrew, and on top of it a Menorah with a ram's horn (Shofar) on one side and Citrus Medica (Etrog), on the other side evidence of the existence of a Jewish synagogue, probably used by a Jewish community.7 This important archaeological find discovered in 5630 (1870) was probably vandalized by na�onalist Arabs shortly a�er the outbreak of the Arab riots in Israel ('In�fada' in Arabic) in 5747 (1987). During the �me of the Talmud, most of the northern Negev was inhabited by Jews, and was called 'Gerrarthika' - The Land of Gerar. The Talmud describes Kfar Darom as a point in the southwest of the region. Sage Eliezer Ben Yitzhak, a man from Kfar Darom, appears in the Sotah tractate (20:72). 'Darom' (South) was the name of the city that existed there during the Crusades - one of the most prosperous eras in that region.8 Researcher Ashtori ha-Parhi (who immigrated to the Land of Israel from France at the beginning of the 14th century and studied its places and an�ques) men�oned the city of Darom in his book 'Ka�or va-Ferach,' no�ng that it was about two hours away from Gaza, and some people call it Daron. The name Darom also appears in medieval literature, especially among Arab geographers. They men�on that the name is a combina�on of the words Deir-a-Rom (Monastery of the Romans). This name was shortened to Deir.9 The Hida (aka Rabbi Chaim Yosef David Azulai ben Yitzhak Zerachia) wrote in his report of his journeys in the Land of Israel in the year 5513 (1753): "In the light of the holy Shabbat we traveled, and on the day we camped at a place called Deir"10... At a later stage - presumably only in the 19th century - the word 'Balach' (meaning "Date fruit") was added to the word 'Deir,' probably because of the many palm groves in the area.11 The largest synagogue in the the Land of Israel One of the relics from the Jewish se�lement in the Roman-Byzan�ne �me is the remains of the ancient synagogue of the Jewish community that lived in Gaza-Maiumas (Gaza Sea), where a large and beau�ful mosaic floor was discovered. The floor was discovered on the seashore, near the Gaza port pier. It depicts animals from Africa, all of which are decorated with medallions. At the entrance to the central hall, a figure was discovered, playing the harp and enchan�ng the beasts. The name "David" is wri�en above the figure in Hebrew le�ers. The mosaic's central inscrip�on is in Greek, reading: "We, Menachem and Yeshua, sons of the late Ishay, wood merchants, as a token of our admira�on for the holiest site, donated this mosaic in the month of Lous, on the year 569." The year 569 is according to Gaza's unique coun�ng, which, as men�oned, was set during the �me of Commissioner Aulus Gabinius to mark the expulsion of the Jews from the city. Hence, the synagogue was built in 508 or 509 BCE, i.e., during the Roman-Byzan�ne occupa�on, and was probably destroyed during the Arab occupa�on in the 7th century BCE when Gaza-Maiumas was destroyed.12 We have evidence of Gaza's importance during the Byzantine occupation (between 324 and 638 BCE) as a sort of substitute for Jerusalem from a Karaite source, from which we learn that in those days, the Jews would make a pilgrimage to Gaza because of the prohibition imposed by the Romans to go to Jerusalem.13 During the Byzantine period, there was a real war between the Jews and the Christians in Gaza. During the time of Julian (around 360 BCE) - the Roman emperor who encouraged the re-establishment of the Temple in Jerusalem, and sought the separation of Church and State and a return to idolatry - the Jews burned Christian churches in Gaza.14 1 The inscrip�on 'Hananya Bar Ya'acov' found in the great mosque of Gaza, and was later destroyed 2 A mosaic from the ancient synagogue in Gaza - King David plays the harp 3 The mosaic inscrip�on in the synagogue in Gaza as it was discovered 4 The mosaic floor at the site of the synagogue in Gaza before it was displaced 5 The mosaic and the inscrip�on when they were displayed in Netzarim (photo dd. 1987)
1 2 3 8 9 Chapter Two | Jewish Roots in Gaza 1 A structure in Gaza iden�fied as the tomb of Samson Photograph from 1928, courtesy of the Margolin family) 2 On the right: The column on Hirschfeld's grave in the Rishon Lezion cemetery; On the le�: The inscrip�on on the column - 'The Redeeming Angel' 3 The lithurgic poem "Yāh Eternal Lord." We have clear evidence from the period a�er the first Muslim conquest that there was a Jewish se�lement in Gaza, and there were people there who made a name for themselves in biblical tradi�on. This would not have happened if it had not had seminaries for learning the Torah. Many documents found in the famous Cairo Genizah (archive) men�oned the Jewish se�lement in Gaza in that period. However, the first Muslim period is also characterized by mul�ple wars and conquests between Egypt and Syria, and when the Crusaders conquered the land in the year 4859 (1099 AD), they found Gaza in ruins, deserted by its inhabitants. 15 Gaza as an Administra�ve Center During the Mamluk era, the situa�on changed from one end to another. The city, which was a sleepy village during the Crusades, became a bustling administra�ve center. The Mamluks made Egypt their central hub, and Gaza's posi�on as a city on the Israeli-Egyp�an border gave it par�cular significance as a trading post. Unlike earlier �mes, there is a plethora of evidence a�es�ng to Jewish habita�on in the city from various travel books wri�en by Jews and non-Jews. A fascina�ng tes�mony is that of Rabbi Meshulam of Volterra, a Jewish banker from Florence, who visited Gaza in the year 1481. And so he writes: Aza is called Gaza by the Ishmaelites. It is a good and lush land, and its fruits are lovely. There is also good bread and wine, although the wines are only made by the Jews. There are sixty Jewish homeowners with a beau�ful, small synagogue, vineyards, fields and houses, and they have already started making new wine. And they honored me tremendously, especially Rabbi Moshe B.R. Yehuda Sephardi, and he is a li�le heavy-mouthed, and Rabbi Meir Sephardi a goldsmith... And the Jews are si�ng on the top of the land, may the Lord exalt them. And the house of Delilah is on top of the land, at the head of Judaica.16 Notably, Rabbi Meshulam established the �tle "Sepharadi" 11 years before the expulsion from Spain. Most interes�ng is the men�on of the "head of Judaica." According to Rabbi Meshulam, it is the mound where Delilah's house was located, and where Samson had lived. To this day [before the 2023 Iron Swords War], a tour of city would have revealed that the highest neighborhood in the city is called by the Arabs 'Harat al-Yahud' - the neighborhood of the Jews. Rabbi Meshulam also men�oned the existence of a synagogue in the city. At the city's highest point stands a Catholic church, which is different from all churches in Israel and the world. Its entrance is in the east, and the direc�on of prayer is to the west. Several years ago, fragments of ancient marble bars were discovered in the church yard. One of the fragments was inscribed in Greek: "For peace be upon Yaakov Ben Elazar, his sons, to give thanks to God for the holy place..." A second fragment shaped like a pillar was inscribed: "The angel who redeems me from all evil will allow me to ascend to Jerusalem." It turns out that the church was built on the remains of the city's ancient synagogue, hence its strange and rare shape. The well-known commentator of the Mishnah, Rabbi Ovadia of Bartenura, also visited Gaza in the year 1488. He published notes of his travels in his book 'A Journey to the Land of Israel,' and so he wrote: We stayed in Gaza for four days, and there today was an Ashkenazi Rabbi, called Rabbi Moshe of Prague, who fled from Jerusalem and brought us to his home against my will. I was with him all the days that I stayed in Gaza. And on Shabbat (Saturday), all the elders of the congrega�on and the Pharisees came to dine with us, and they brought grapes and fruit as was their custom, and we drank seven or eight cups before ea�ng, and we were merry.17 Among the deportees from Spain and Portugal in the year 5292 [1492], there were quite a few families who set their sights on the Land of Israel. Some of them chose the city of Gaza as their place of residence. The Jewish se�lement in the city grew considerably and numbered several dozen families.18 One of them was the Kastel family, which included seven brothers, and all of them le� Spain toward the Land of Israel and se�led in Gaza.19 How the Mighty Have Fallen Less than twenty years passed, and in the year 1517, the Land of Israel was conquered by the O�oman Sultan, Salim. So began four hundred years of the Turkish occupa�on of the Land of Israel. A significant movement of Jews to Israel also started, reflected in the Jewish community of Gaza. At that �me, the livelihood of Gaza Jews con�nued to be based on trade and agriculture. Their engagement with agriculture raised many halachic problems, evident in the History of Responsa in Judaism. An example of this is a ques�on that appears in one of Responsa books, by Rabbi David Ben-Zimra, who resided in Egypt at the �me: Would our rabbi please teach us if the people of Gaza must set aside dona�ons and �thes because few people own land, the rule, whether it is from the Land of Israel for this ma�er or not? Answer: It seems certain that they will be required, as it is said - the Land of Israel owes dona�ons and �thes, according to the Torah at this �me, Gaza also owes dona�ons and �thes according to the Torah.20 The lithurgic poem "Yāh Eternal Lord., sung to this day at the Shabbat table in both Ashkenazi and Sepharadic communi�es, was wri�en by Rabbi Israeli Najara, son of Rabbi Moshe Najara, originally from Safed and moved to Damascus to serve as the rabbi of the city.21 Rabbi Israel served as the rabbi of Safed and from there he moved to serve as the Chief Rabbi of Gaza. He served in this posi�on in Gaza for five years un�l his death in 1625. He was buried in Gaza, and his son, Rabbi Moshe Najara, assumed the posi�on a�er him.22 The period of the Rabbis from the Najara family was one of the most prosperous �mes of the Jewish community in Gaza. However, this situa�on changed in a short �me due to Nathan of Gaza, prophet of the Jewish messiah claimant Sabbatai Zevi. The false crowning of Sabbatai Zevi as the Messiah was also held in Gaza. As we know, the affair caused a deep ri� among the people of Israel and caused heavy damage to the Jewish community in Gaza. The important Jewish community that flourished spiritually and economically at the beginning of the 17th century Indeed - fell from its glory at the end of this century.23 The Jewish se�lement in the city recovered and regained its strength at the beginning of the 18th century. Apparently, this was thanks to Rabbi Shmuel Kastel, one of the members of the Kastel family men�oned above. On the cover of the book 'The Song of Songs,' which he recopied, he wrote: "Yah Ribon Olam" God, You are the mater of the universe - this world and all worlds; You are the King who reigns over all kings. You perform powerful and wondrous acts and it is a joy for us to sing, to declare Your praise. Holy God, Let me arrange the singing of your praises to You morning and evening, You, who created all life - holy angels as well as mankind, beasts of the field and of the sky. God, You are the Master of the universe - this world and all worlds. Your works and acts are great and powerful, making humble the mighty, straightening those who are bent. Were people to live for thousands of years, they would yet be unable to comprehend the immensity of Your power. God, You are the Master of the universe - this world and all worlds. God of honor and greatness protect Your sheep from the lions, and bring Your people out of exile - the na�on You chose from among all others. God, You are the Master of the universe - this world and all worlds. Return to Your holy Temple and to the "Holy of Holies," The place where the spirit and soul of Israel will rejoice, and sing songs and praises: Jerusalem, the city magnificent. God, You are the Master of the universe - this world and all worlds.
1 2 3 4 10 This is the 'Song of Songs' book, translated into Arabic and re-copied, which I had wri�en here in Gaza; May it be built and established soon in our �me. In the year 5475 to the crea�on, in the month of Shevat, I, the young Shmuel, son to my Lord, my father, the old, the wise, and the pleasant singer (Naim Zmirot), respect for his teachings, Moshe Kastel, May the Lord safeguard him, may the Lord grant me the wri�ng of books for which there is no research, so be it.24 Other tes�monies from that period teach us about a large Jewish community in Gaza.25 One of them can be found in the book of the travels of the Hida, Chaim Yosef David Azulai, who arrived in Gaza in the month of Shevat 5513 (1753) on his way from Hebron to Egypt. From his words, we learn that there was a Jewish minyan in the place and probably also a synagogue at that �me.26 But even this good juncture in the history of Gaza Jews did not last, and this �me, because of an external factor - Napoleon. Napoleon's conquest campaign in the Land of Israel hit Gaza hard and resulted in the departure of Jews shortly a�er. No Jews remained in Gaza.27 In 5595 (1835), the Egyp�an ruler over the Land of Israel, Ibrahim Pasha, ordered the synagogue at the top of the hill dismantled and a citadel from its stones built in the city of Majdal, today's Ashkelon. Members of the former Jewish community of Gaza, who resided in Hebron - headed by the Kastel family - rushed to Gaza to take the decorated doors of the synagogue from there and bring them to Hebron. The doors were then placed in the 'Abraham Avinu' synagogue.28 Photos of that synagogue from before the 5689 riots show the doors standing upright at the entrance to the synagogue. Less than a hundred years later, in the 5689 riots [1929], the synagogue was completely destroyed by the Arabs. The beau�ful wooden doors are gone, and it is unclear whether they were burned or looted. In any case, no trace remained of them.29 1 Sabbatai Zevi 2 Nathan of Gaza 3 The cover page of the 'Song of Songs' book, transcribed by Shmuel Kastel in Gaza 4 Doors of the 'Avraham Avinu' synagogue in Hebron, brought from the synagogue in Gaza
Chapter Three The se�lement in Gaza from the Beginning of Zionism un�l the Six-Day-War (1967) Haggai Huberman
1 2 3 4 12 13 Chapter Three | The Se�lement in Gaza From the Beginning of Zionism Un�l the Six Day War (1967) Chapter Three The Se�lement in Gaza from the Beginning of Zionism un�l the Six-Day War (1967) It is unclear exactly when the Jews returned to Gaza. In the year 5703 (1942) Yitzhak Ben-Zvi wrote that he had learned that already in 5630-5632 (1870-1872) Jews were living in Gaza.1 In his book 'She'ar Yishuv [English: The Remainder of the Se�lements] he wrote that the first se�lers were two Western Jews who came to buy a plant growing in that region.2 Yehi'el Brill, editor of the newspaper 'Ha-Levanon,' who visited Gaza in 1883, told that the se�lement was renovated a year earlier: Last year, four families from these Mala clan se�led there, who came from Southern Russia to the Holy Land. These people were merchants or procurers in their homeland and immigrated to the Holy Land, to become farmers... As I passed through the streets of the city, I came across one street called 'Harat al-Yehud' and I recognized by the mezuzahs on the doors of the houses where the mezuzah was fixed. I also saw the place where the synagogue of the Jews used to stand, and now the Catholic monks are building there a shelter for themselves. Between the stones the diggers had found for the sake of construc�ng the house, I saw a marble stone pillar, inscribed with these words: 'The angel who redeems me from all evil, shall make me worthy of ascending to Jerusalem.' 3 The Establishment of a Jewish Se�lement Nucleus in Gaza In 5645 (1885), in the midst of the first aliyah, Israel Ze'ev (Wolf) Kalonimus Wissotzky (07/08/1824 - 05/24/1904), one of the leaders of the Lovers of Zion (Hovevei Zion) movement in Russia and the famous tea merchant, whose name is associated with the tea industry un�l today, had paid a visit to Gaza. Wissotzky roamed the land, toured its colonies, promised and assisted to the best of his ability, and he came up with a 'revolu�onary' idea - to establish urban Jewish se�lements in Arab ci�es like Lod, Nazareth, Nablus, Gaza, Ramla and Bethlehem.4 This was a�er he realized that the agricultural se�lements established when the first aliya commenced did not provide a suitable solu�on for the livelihood of the many immigrants from Russia.5 Wissotzky presented his proposal to key figures in the Jewish community in Jaffa and Jerusalem. In two meetings he held with them, it was agreed that the first three cities to which the settlements' nuclei would embark ("minyan" in the parlance of the time) would be Gaza, Lod and Nablus. The first nucleus went out to Lod at the beginning of 5646 (1886). A few months later, another nucleus left for Nablus and completed the tiny Jewish settlement that was already there. 6 The nucleus that went to Gaza was the largest of them all. It was headed by Avraham Chaim Shlush and Hacham Nissim Elkayam, son of Rabbi Moshe Elkayam - one of the heads of the Jaffa community. In 5647 (end of 1886) they were already more than 30 Jewish families in Gaza. The Jews in Gaza made their living from stores and traveling shops. Everyone made a decent living and led a prosperous life. The settlement in Gaza was very religious. It had two butchers, a rabbi who also taught in 'Talmud Torah', its own cemetery and Mikveh (Jewish Ritual Bathing Place).7 In 5668 (1908), Hacham Elkayam visited Jerusalem and met with Eliezer Ben-Yehuda. The latter suggested to Elkayam to establish a modern Hebrew school in Gaza like in Jerusalem and Jaffa.8 When Elkayam presented Ben-Yehuda's proposal to the residents of Gaza, public opinion was split between detractors and supporters. Elkayam, who supported the proposal, convinced most people to follow him, and with the help of Ben-Yehuda, two teachers arrived in Gaza. 9 The first Hebrew school in Gaza became a reality on the 14th of Iyar, 5670 (1910).10 The extensive trade in Gaza required a banking institution, and in 5674 (1914) a bank's branch was founded in Gaza, following the initiative of David Levontin, who was the manager of AP Bank (The Anglo-Palestine Co., which was the predecessor of Bank Leumi Le Israel). Avraham Elmaleh was appointed bank manager, after serving previously as the Rabbinate's secretary and principal of the Jewish public schools in Damascus.11 At the end of that year, WW I broke out. When the Turks saw the British army approaching from Egypt toward the Gaza area, they hurried to deport all the city's inhabitants, including the Jews. Some of the Jews were even deported outside the borders of the Land of Israel. This is how the colonies' author, Moshe Smilansky, described it: There were only several Jewish families in Gaza. When the war broke out, they were scattered here and there. Only three families remained until the deportation. One of them did not forget the tradition of its ancestors: They could not save their property, but they did save three Torah scrolls which they took with them from the turmoil.12 Thus, another chapter of Jewish settlement in Gaza, which lasted for 50 years, came to its end. The Last Decade - Between War and Riots When WWI ended, the Bri�sh established their rule (mandate) in the Land of Israel. The Jews welcomed them enthusias�cally. The Arabs of Gaza returned to their homes. At the beginning of 5680 (1919), the Jewish se�lement in Gaza also started to recover, li�le by li�le. During those years, the heads of the Yishuv's ins�tu�ons in the Land of Israel, and Chaim Weizmann, head of the 'Zionist Commission' among them, were not as enthusias�c about the renewal of the Jewish se�lement in Gaza.13 This was both because they did not perceive the importance of establishing Jewish se�lements in Arab ci�es,14 and because the renovated se�lement was not a con�nua�on of the previous one15 and required re-establishment and new budgets. 1 Hacham Nissim Elkayam 2 The Margolin family against the background of Gaza houses 3 The Margolin family in Gaza 4 A visit to the Elkayam family home in Gaza - from right to le�: Yosef Margolin, Mordechai Elkayam and Issachar Goldert, researcher of Gazan History (courtesy of Mordechai Elkayam)
1 2 3 4 14 15 Lorem ipsum Chapter Three | The se�lement in Gaza From the Beginning of Zionism Un�l the Six Day War (1967) And so it happened that the heads of the ins�tu�ons were unresponsive to the repeated pleas of the Jews of Gaza to renew the opera�on of the Anglo-Pales�ne Bank branch in the city.16 Upon the renewal of the Jewish se�lement in Gaza, the Jewish school, called 'Samson', was also renovated.17 Only a�er mul�ple pressures by the residents, the Zionist leadership agreed to dispatch teachers to Gaza.18 Even at the school's prime, it had no more than 14 students, and for the most part of that period, it numbered less than ten students. Thanks to dona�ons, a library was opened in the school, which held very few books. The Jewish se�lement in Gaza depleted due to economic reasons. In 1927, the Jewish community in Gaza numbered 50 individuals. They lived amongs the Arabs and retained amicable rela�ons with their Arab neighbors.19 Two years later, everything changed. The End of the Jewish Community in Gaza In the month of Av, 5689 (August, 1929), during the 1929 riots in Hebron, the Arabs of Gaza tried to massacre the Jews of Gaza, as happened to the Jews of Hebron. The Jews gathered at the hotel in town. With the help of the A-Shawa family from the Arab nobility in Gaza,20 the Bri�sh managed to protect them from the Arab mob who sieged the hotel, and transfer them in the dead of night by train to Lod, and from there, to Tel Aviv.21 The story of the Jewish community of Gaza during the 1929 riots was pushed aside from the na�onal recollec�on. It is not documented, except for the men�oning of the fact that 'the Jewish community in Gaza ceased to exist during the 1929 riots.' In the full report of the Bri�sh Inves�ga�ve Commi�ee (The Shaw Commission), which inves�gated the 1929 riots at the end of that year, the events in Gaza were not even men�oned, and no single Jew from Gaza's Jewish community was invited to tes�fy before the commi�ee. The 1929 riots wiped out the Jewish community in Gaza. All a�empts to renew the Jewish se�lement in the city in the following years that followed, failed. Gaza became a city 'clean' of Jews. Kfar Darom and the War of Independence (1948) From the beginning of the 1930s, the city of Gaza was empty of Jews, but in the southern part of the Gaza Strip, Jewish se�lement began popping up. Most of the land in the Gaza Strip was fer�le. A single wetland in the area (Bissat a-Dir) was northwest of the town Deir al-Balah. In the early 1930s, it was bought by a citrus grower from Rehovot, named Tuvia Ziskind Miller. He planted an orchard and premium dates trees there, and dug a 38-meter well, which produced about 100 cubic meters per hour. However, the fate of these efforts was grim. In the events of 5696-5699 (The 1936-1939 riots) the Arabs uprooted the date planta�on and orchard, and blocked the well.22 In 5704 (1944), the Jewish Na�onal Fund (JNF) set its sights on that land.23 A�er nego�a�ons with Tuvia Miller in the month of Av 5705 (August 1945), the JNF purchased it from him. It was a small piece of land, in terms of area (only 26.25 hectares) and was certainly insufficient for the establishment of a well-grounded, solid se�lement, but at the end of Yom Kippur 5707 (October 1946), when the Zionist leadership and the Hagana headquarters decided to raise 11 Hebrew outposts in one night in the Negev (in response to the "Morrison Plan"24 which threatened to tear up the Negev from the future Jewish State), one of these outposts was planned for the area on the outskirts of Deir al-Balah. The kibbutz established by the Religious Kibbutz Movement was named a�er the Talmudic 'Kfar Darom' (The Southern Village) - like the name of the Jewish se�lement that existed there during the Mishna era. About forty 19-year-olds se�led on that land, ten of them girls. Some received agricultural training at the "Religious Youth Village" agricultural school, but most had no agricultural training at all. Kfar Darom was not the first Religious Kibbutz in the region. On 22 of Shevat 5703 (01/26/1943) A pioneer group of 12 members arrived and started building Kibbutz Be'erot Yitzhak, about five kilometers southeast of Gaza. On the 22nd of Tammuz 5707 (06/30/1947), on the anniversary of the "Black Sabbath", Kibbutz Sa'ad broke ground. It was located not far from Be'erot Yitzhak. Its establishment method was somewhat similar to that of the Homa and Migdal (Tower and Stockade) se�lements. In the year before the incep�on of the State of Israel, there were three religious kibbutzim in the northern Negev: Two near Gaza and one near Deir al-Balah. In the absence of available sources of income, the members of Kfar Darom went to work in the Bri�sh Army camps. These are now known as the Refugee Camps of Nuseirat and Al-Bureij. The religious kibbutz sent some members with farming and security experience to help the se�lers. From the beginning, the kibbutz was designed to func�on as an auxiliary farm rather than an agricultural farm. A�er the se�lers dug a well in the place, the Jewish Agency budgeted The installa�on of a sprinkler system for a 13.5 hectare farm. On top of that, they began construc�ng the infrastructure for the dairy and poultry branches, and a factory was also built: A diamond polishing factory shared by seven farms. Some members were sent for professional training in more established farms, and others seeked Torah studies. Some cultural ac�vi�es were also held, either by the members themselves and with the help of outside lecturers. 1 The program of the 'Samson' school in Gaza, in the year 5683 (1922-23) 2 A le�er from the Jews of Gaza to the Zionist leadership in Jerusalem בשורה אחת on 09/29/1929 3 The inaugura�on of Kfar Darom in 5708 (1948) 4 The map of the 11 outposts in the Negev
16 Chapter Three | The se�lement in Gaza From the Beginning of Zionism Un�l the Six Day War (1967) It is important to note that the se�lement in Deir al-Balah was considered one of the 11 outposts established in the Negev, just like Be'eri, Gal On, Hazerim, Nirim and the rest of the outposts set up on that night. And so the event is called to this day: 'The 11-Outposts Established in the Negev,' including Kfar Darom in the Gaza Strip. Meaning, the se�lement on the outskirts of Deir al-Balah was perceived as a natural part of the se�lement in the Negev, just like all other ten se�lements. The kibbutz remained in its place for a year and a half, un�l 5708 (1948). When the War of Independence broke out, the Egyp�an army started its campaign of conquest of Land of Israel through the Gaza Strip, and Kibbutz Kfar Darom was stuck 'like a thorn in its side.' The siege was long, and ended when a specific command by the Chief of Staff forced Kfar Darom members to evacuate from their se�lement.25 The Nahal Rafiah Stronghold, 1956 One of the lesser known se�lements cases took place a�er Opera�on Sinai (The Suez Crisis of 1956), ten years a�er Kfar Darom broke ground. Religious members of the Nahal Ba�alion, nuclei members of the Religious Kibbutz Movement, established a Nahal Stronghold near Rafah, with the goal of forming a religious kibbutz. The place chosen for the stronghold was an Egyp�an military camp that served as a hospital before the war. The objec�ve, as defined by Lt. Col. Aharon Harsina, Chief of the Se�lement Branch in the Opera�ons Division, was clear: "Se�ng facts on the ground, by cul�va�ng agricultural land in the Gaza Strip region and establishing an agricultural se�lement in the Gaza Strip." 26 On December 31, 1956, the final mee�ng was held in prepara�on for ge�ng on the ground. The Nahal Ba�alion's Deputy Commander, Moshe Gat, stated that the Nahal Rafiah Stronghold, is meant to set the fact that there is a Jewish se�lement in the Gaza Strip. "The stronghold will engage in agriculture. To that end, the Jewish Agency will provide agricultural equipment and livestock, which would allow the immediate cul�va�on of 100 hectares of rain-watered land and 25 hectares of irrigated land. 27 The Nahal members spend the first days cleaning and arranging the camp, renova�ng the buildings and preparing them for dwellings. One of the Nahal members, Reuven Rosenbla� (later the first head of council of the Gaza Region), was appointed commander of that post, and was even granted the rank of lance-corporal.28 The Nahal members tended to 350 chickens, 80 sheep, 8 cows, 1 bull and 7 camels. They managed to plow an area 100 hectares, from which they sowed 6 hectars with a variety of vegetables: carrots, onions, potatoes and sunflowers.29 When the government decided to return the Gaza Strip to Egypt, all prepara�ons of the Jewish Agency were completed to establish a permanent se�lement of 'Nahal Rafiah.' On March 6, 1957, the IDF withdrew from the Gaza Strip The stronghold was dissolved just before that. For many years this case was kept secret, at the behest of the IDF Military Censorship.30 Jewish Se�lement in Gaza - For the Second Time In the morning of 26 of Iyar 5727 (06/05/1967), the first day of the Six Day War, the 202nd Ba�alion of the Paratrooper Corps, under the command of Zvi Bar (Barazani) were on high alert near Kibbutz Be'eri, and were wai�ng for orders. Ready to move, they gazed at the Air Force planes that flew west, towards Sinai. In the distance, they could hear the roar of the tanks' cannons of Col. Shmuel Gorodish (later Gen. Shmuel Gonen), who breached the border of the Gaza Strip towards Khan Yunis. At 10 O'Clock in the morning the order to move was given, and the paratroopers began moving from the direc�on of Rafah towards Gaza. The direc�on of the a�ack confused the Egyp�ans. They expected an a�ack from the north, and were surprised by the force moving from the south. The force that a�acked Rafah split up: One moved south towards Sinai, and the other moved north towards Gaza. 19 years earlier, the Egyp�an army moved in the exact same route, on its way to conquer the young Sate of Israel. Upon the beginning of the war it became clear that the task of libera�ng the Gaza Strip will be completely different from the original plans, especially given the figh�ng capabili�es of the Pales�nian units. Contrary to expecta�ons and contrary to all es�mates, they fought like lions. They mined the roads and defended their outposts fiercely. For example, an outpost on the Khan Yunis - Rafah road, which was cleared by the IDF forces, was recaptured by Pales�nian fighters who a�acked the IDF forces that moved on the road. The paratroopers passed through Deir al-Balah, inadvertently passing the ruins of Kfar Darom, and swept away Nuseirat, al-Burij and al-Maghazi refugee camps, reaching the intersec�on of Harat Darj. There, the force encountered an Egyp�an-Pales�nian outpost. The loca�on of the outpost was not surprising. The Harat Darj intersec�on was one of the key tac�cal junc�ons of the Gaza Strip. The Hebrew name of the intersec�on - Netzarim Junc�on - will be given to it later. The spearhead force stormed the outpost. The fight lasted eight minutes. When it was over, all the defenders of the outpost were terminated. From there, the force con�nued parallel to the Gaza bypassing road. Part of the force came upon an Egyp�an ambush that included a tank force near the a-Zaytun Bridge, and got into a tough fight. Man vs. tank fought there for an en�re night. The force con�nued towards Ali al-Muntar Hill, where a fierce ba�le was fought over the hill. On June 6, on the second day of the figh�ng, the force arrived at the entrances of Gaza City. Another infantry force, which operated from the direc�on of Nahal Oz and had previously captured the al-Kuba outpost, also controlled the city of Gaza. The next day, on June 7, the paratroopers from the Tal division completed the occupa�on of Khan Yunis. On 06/08/1966, the 28th of Iyar 5727, when the excited call of Mota Gur came out of Jerusalem - "The Temple Mount is in our hands," the en�re Gaza Strip was also in Israeli hands.31
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