Newsgroup: it.politica.internazionale
Titolo: il muro dell'apartheid

pare sia bene accettato dai cristiani - che nei territori palestinesi
non se la passano proprio benissimo. Ma non ditelo a Logi
http://tinyurl.com/632rra
The Influence of Christian Interests in
Setting the Route of the Security Fence in Jerusalem
Col. (res.) Danny Tirza
    * In September 2000, the Palestinian leadership initiated a terror
campaign against the Israeli civilian population. From September 2000
to March 2005, 99 suicide bombings were perpetrated against Israel, in
which 1,804 Israelis were killed. In Jerusalem, 30 suicide attacks
killed 378 Israelis and wounded 1,600. Since that time, no Palestinian
Authority force has dismantled the operational capabilities of the
terrorist organizations.
    * In March 2002, after the mass murder of civilians gathered for
the Passover Seder meal at a Netanya hotel, the government of Israel
decided to take control over the West Bank as well as taking a
defensive measure to block terrorists from reaching Israeli population
centers. This meant establishing a physical obstacle and transit
points that would permit proper security checks for those passing
through. Even Israel's worst enemies confessed that the security fence
saved Israeli lives.
    * Jerusalem's sanctity for Christianity and its historic and
religious sites bring to the city hundreds of thousands of Christian
pilgrims every year. The Christian communities residing in the city
have established communal centers, educational institutions,
hospitals, and guesthouses. Aside from monasteries and holy places,
scores of Christian institutions that operate in Jerusalem have come
to assist the local Muslim community in the context of their
charitable work.
    * Great efforts were invested and solutions were provided to meet
the unique needs of the Christian churches in the region to guarantee
freedom of religion and religious observance, and free access to holy
places. For institutions located on the seam line, decisions were
necessary regarding the exact line of the fence and suitable passage
arrangements. Thus, for example, the Rosary Sisters school in the
Dachyat El Barid neighborhood north of Jerusalem, that serves 1,200
students from Jerusalem, was included on the Israeli side of the
fence, in light of requests from the Mother Superior of the order,
despite the vast attendant security difficulties.
    * With the intensification of Palestinian terror attacks against
Israel and the weakening of central Palestinian rule, extreme Muslim
forces have gathered strength and violence towards Christian
communities has intensified within the Palestinian Authority in
Bethlehem, Beit Jalla, Beit Sahur, and Azariya. The result is that an
appreciable portion of the Christian population has abandoned the
region and taken up residence abroad. Harassment of Christians has
also taken the form of land and property seizures and even damage to
churches and holy sites.
    * The establishment of the security fence was a vital measure for
the security of Israel's citizens and those members of all faiths
visiting Israel. Only when visitors to Jerusalem enjoy a sense of
security can there be normal life, religious observance, and
pilgrimage to the holy sites.
The war that the Palestinian terrorist organizations imposed on Israel
in the year 2000 claimed hundreds of dead and thousands of wounded in
Israeli population centers. As part of the measures that the
government of Israel adopted in order to check the terror waves, it
was decided in June 2002 to establish a security fence between the
West Bank and Israel. Together with guaranteeing the fence's security
effectiveness, the fence's planners were called upon to provide a
response to a series of challenges that emanated from the potential
impact of the fence on the everyday lives of the Palestinian civilian
population. This required the design of the fence to provide a
response to the unique needs of Christian churches and individuals.
In this document the person who headed the military administration
that planned the fence describes the challenges, the process and
response to the needs of Christian institutions in Jerusalem.
Prologue
In June 2000 a peace conference convened at Camp David, Maryland, with
the declared objective of achieving an historic peace agreement
between Israel and the Palestinians. After sixteen days of dramatic
deliberations, it became clear that the conference was a failure;
President Bill Clinton accused Palestinian leader Yasser Arafat of
inflexibility and an unwillingness to reach an agreement.
The Palestinian leadership, having understood that it would be
impossible to achieve its political goals via diplomacy, elected to
initiate a terror campaign against the Israeli civilian population
with a view toward pressuring the Israeli government and attaining
additional gains.
From September 2000 to March 2005, hundreds of terror attacks against
Israel were perpetrated, including 99 suicide bombings in which 1,804
Israelis were killed. In Jerusalem, 30 suicide attacks were carried
out in which 378 Israelis were killed and about 1,600 were wounded.1
Free access to Israel from the West Bank allowed the terror
organizations, headed by the Tanzim organization of the ruling Fatah
party and the military wing of the extreme Islamic organization Hamas,
to dispatch scores of suicide bombers to the heart of Israel's
civilian population.
For its part, the Israeli government adopted a series of military
actions to check the Palestinian terror wave by locating, striking,
and neutralizing the terror infrastructure in the Palestinian cities,
hampering terrorist movement from the Palestinian cities to Israeli
civilian centers, and guarding population centers. This was alongside
repeated attempts at diplomatic measures via American mediation to
halt the murderous terror activities.
In March 2002 alone, 139 Israelis were murdered in a series of
terrorist attacks whose nadir was a mass murder of civilians gathered
for the Passover Seder meal at a Netanya hotel.
Under heavy public pressure, the government of Israel decided to take
control over the area of the Palestinian Authority in the West Bank
and assume security responsibility for the entire area as well as
taking a defensive measure to block terrorists from reaching Israeli
population centers. This meant establishing a physical obstacle and
transit points that would permit proper security checks for those
passing through the transit points.
In its desire to refrain from setting a line that would constitute a
precedent for a boundary in future political arrangements and seeking
to limit the political debate over the suitable line, the government
decided to charge the security bodies with delineating the line of the
fence employing purely security considerations. The government
declared that the fence to be erected would be a temporary fence.
In September 2002 following a suicide bombing attack on a student bus
in Jerusalem, the government decided to establish a security fence
around Jerusalem as well.
The first 130 kilometers of the security fence were completed in
August 2003 in the northern West Bank. From September 2000 through
July 2003, there were 73 major Palestinian terror operations involving
suicide attacks or car bombs launched from Samaria, the region of the
West Bank north of Jerusalem. These attacks led to the deaths of 293
Israelis and the injury of 1,950.
But in this same sector, after the security fence was completed, there
were only five major Palestinian terror attacks, leading to the
killing of 28 Israelis and the injuring of 31, during the following
year. This fence unquestionably demonstrated that it could produce a
sharp reduction in the number of Israeli fatalities, even though it
was only partly erected.2 Moreover, the leadership of Hamas has
admitted that Israel's security fence makes suicide bombings more
difficult to carry out. Mousa Abu Marzouq, deputy chairman of Hamas'
Political Bureau, made this admission on the Muslim Brotherhood
website on June 2, 2007.3 The leader of Palestinian Islamic Jihad,
Ramadan Shalah, made the same admission in a Qatari newspaper on March
23, 2008.4 Thus, even Israel's worst enemies confessed that the
security fence saved Israeli lives.
Setting the Contours of the Fence in Jerusalem
The city of Jerusalem, the historic capital of the Jewish people and
the object of their religious and national aspirations for 3,000
years, also encompasses religious sites sacred to Christianity and
Islam and stands at the heart of Israeli-Palestinian conflict.
Therefore, any change in the status quo within the city touches off
international reverberations as well as protests among the
Palestinians and in the Arab world that escape all proportion. Since
Jerusalem is at the heart of the conflict, any changes require
extraordinary sensitivity.
The terror organizations exploit the physical proximity between the
Palestinian villages in the West Bank that surround the city and the
Arab neighborhoods within the city that form a single urban continuum
with the Jewish neighborhoods, to infiltrate terrorists via Jerusalem
into Israel.
Attempts to close off this "security loophole" without establishing a
physical barrier failed, despite the stationing of large military and
police forces and the use of sophisticated technological equipment.
The planners of the security barrier confronted three alternatives:
   1. Separation between the Jewish and Arab neighborhoods in the
city. This line was ruled out for both security and diplomatic
considerations. In addition, the democratic character of the state
would not allow a division between residents on the basis of
ethnicity.
   2. Following Jerusalem's municipal boundary. This alternative was
ruled out both due to security considerations as well as
considerations involving the texture of life, since the line would
bisect houses, neighborhoods, and traffic arteries.
   3. Deploying obstacle and security arrangements along a line
accompanying the municipal boundary, while providing adjustments in
accordance with topography, security considerations, and the texture
of the population's life, while limiting the damage to privately-owned
land.
A team headed by the author, together with representatives from the
various security bodies, the Civil Administration, the Jerusalem
municipality, and other experts, engaged in the complex planning of
the barrier route. At the same time, Prime Minister Ariel Sharon
entrusted then-Trade and Industry Minister Ehud Olmert with
coordinating an inter-ministerial team of agency directors-general to
study and solve the civilian problems stemming from the establishment
of the fence and the security separation.
Christian Interests in the "Jerusalem Perimeter"
The State of Israel - as a democratic state and the state of the
Jewish people, who have suffered during the course of history from
persecutions and restrictions on religious observance - is especially
sensitive to freedom of religious observance for members of all
faiths.
Jerusalem's sanctity for Christianity and its historic and religious
sites bring to the city hundreds of thousands of Christian pilgrims
every year. Beyond the boundaries of the "Old City" are scores of holy
sites attached to churches and various religious orders. Certain
churches have property and lands that they have retained for many
years. The Christian communities residing in the city are concentrated
in specific areas and have established communal centers, educational
institutions, hospitals, and guesthouses. Most of these communities
have close connections the religious and administrative centers in the
heart of the Old City.
Aside from monasteries and holy places, scores of Christian
institutions that operate in Jerusalem have come to assist the local
Muslim community in the context of their charitable work.
With the intensification of Palestinian terror attacks against Israel
and the weakening of central Palestinian rule, extreme Muslim forces
have gathered strength and violence towards Christian communities has
intensified within the Palestinian Authority in Bethlehem, Beit Jalla,
Beit Sahur, and Azariya. The result is that an appreciable portion of
the Christian population has abandoned the region and taken up
residence abroad. Harassment of Christians has also taken the form of
land and property seizures and even damage to churches and holy sites.
Christian interests in Jerusalem include access to and from Bethlehem
and other sites, freedom of religious observance at the various sites,
the option of staging parades and religious ceremonies, the personal
security of clergy and visitors, preservation of church property, and
maintenance of ties with the Christian population and the target
populations of their institutions.
Planning also had to take additional considerations into account. The
State of Israel and the Vatican have signed a convention to preserve
freedom of religious observance and the property of churches
affiliated with the Vatican. The planning of the route for the
security barrier obligated the planners to strike a balance between
security considerations and other needs and the rights of local
residents. Finally, given the democratic norm of equality before the
law, one could not extend rights and preferences to the Christian
population over the Muslim population on a religious basis.
The Apparatus of Israeli-Christian Contacts
Israeli Civil Administration personnel in the field are in charge of
contacts with local church bodies in the West Bank. The adviser on
Christianity to Jerusalem's mayor is in direct contact with the
churches and the various religious streams within the city's municipal
boundaries. The Department for Religions in the Foreign Ministry is in
charge of ties with church organizations in Israel and worldwide. Each
of the churches has liaison with foreign countries and these
countries' representatives make applications in their name to Israel
via the Foreign Ministry. There is no overarching body that
coordinates and organizes the various Christian bodies.
During our work we became aware of the need to handle three strata in
each and every institution: the local stratum - clergyman living in
the area and operating the various sites; the regional stratum - the
organizational body in Israel; and the international stratum - the
parent church body or the country that extends its aegis over the
church.
The various strata broadcast differing and sometimes even
contradictory interests. For example, while clergymen who live in the
immediate area emphasize the connection to the community, the heads of
the organization in Israel emphasize their apprehension over damage to
property, and the heads of the organization and countries extending
protection emphasize freedom of access and worship.
A special factor of utmost importance in preserving the interests of
the church in various communities was the former Papal Nuncio, Pietro
Sambi, who served as the Vatican ambassador to Israel and as the
official in charge of Catholic Church property. Despite his opposition
in principle to the security fence, he established direct contact with
the head of the fence administration and with the Foreign Ministry,
facilitated locating the responsible and authoritative elements in
each of the churches, and helped us understand their unique needs and
problems.
Israel's predominant interest was to block the path of suicide
terrorists as speedily as possible, while doing minimal injury to
local residents, their property, and their way of life. This occurred
at a time that the terror organizations were using every means in
order to strike at innocent Israelis. In April 2002, a group of
Palestinian terrorists from the Fatah organization barricaded
themselves in the Church of the Nativity in Bethlehem, profaning this
most holy Christian site, humiliating the clergy who resided there,
and desecrating its sacred vessels. Israel refrained from entering the
site and, following forty days of negotiations, permitted the
terrorists to leave Israel for exile abroad.
The Tie between Jerusalem and Bethlehem
Many Christians reside in the West Bank towns of Bethlehem, Beit
Jalla, and Beit Sahur, whose residents and clergymen had enjoyed daily
contact with nearby Jerusalem. These towns were transferred to the
full responsibility of the Palestinian Authority in accordance with
the interim agreements signed between Israel and the PLO in September
1995 under the sponsorship of the United States.
With the opening of the terror war there was an urgent need to block
free passage from the West Bank to Jerusalem. Nevertheless, despite
the severe security situation, Israel issued periodic passage permits
to Christian clergy, Muslim workers in the churches, and to church-
affiliated medical staff. On Christian holidays, entry permits to
Israel were issued to entire communities.
A suggestion to leave the Christian towns on the Israeli side of the
security fence proved extremely impractical, as it would have meant
incorporating within Israel tens of thousands of Muslim Palestinians
living in these towns and adjacent areas, some of whom were hostile to
Israel.
In order to facilitate the continued rapid passage, amidst security
checks, of believers, pilgrims, and clergymen between the Bethlehem
area and Jerusalem, a modern passenger terminal was erected to respond
to civilian needs day and night at a very high standard of service and
security. The site was planned to allow an increased traffic flow
during the Christian holidays and on the days that the various
Christian communities mark Christmas. The maximum waiting time for
travelers during peak hours does not exceed thirty minutes. Israel
Police, Civil Administration, and Ministry of Tourism representatives
are present in the terminal to ease passage and provide answers to
exceptional problems.
In general, passage between Jerusalem and Bethlehem is free, while
maintaining suitable security checks. This passage is closed to
traffic only for brief and rare periods as a result of terror attacks
or when a severe security alert is issued that such attacks are
imminent.
Freedom of Religious Observance and Freedom of Access to the Holy
Places
The planning team for the security fence viewed religious observance
and freedom of access to the holy places as an overriding principle,
and made an effort to preserve ties with clergymen and provide a rapid
response to any problem.
Freedom of religious observance in each of the sites was guaranteed
without disturbance and without exception. Access to each of the sites
was guaranteed both to those arriving from Israeli territory to sites
within the Palestinian Authority, as well as from the West Bank to
sites within Israel, with the exception of special security
situations, such as the takeover at the Church of the Nativity.
East of Jerusalem near the Tomb of Lazarus, a special gate was erected
for the use of clergymen and pilgrims visiting sites that were left on
the Palestinian side of the fence. Special gates were also installed
in the security fence to accommodate the traditional parades that take
place annually during the Christmas ceremonies of the Catholic,
Orthodox and Armenian communities, as well as the Easter procession
from the grave of Lazarus in Azariya via Bethphage and the Mount of
Olives to Jerusalem. A special access route was also made to the
Monastery of the Emmanuel Sisters north of Bethlehem, paved by the
Defense Ministry to the satisfaction of the monastery's sisters.
Preserving Ties with the Community
Various mission institutions located in Jerusalem and its vicinity
were built by various Christian orders with the view of serving both
the Christian and Muslim communities. The establishment of the
security fence created a conflict of interest among some of the
mission institutions that wanted to preserve the security of the staff
and church property while continuing to serve the Muslim community ion
the West Bank. A daily reality of total freedom of movement changed
totally. There was a need to define the passage arrangements which
would enable the continuation of ties to the community.
There were institutions located in the heart of Jerusalem, such as the
Lutheran Hospital or Augusta Victoria Hospital, that provide free
medical services to the Palestinian refugee population in the West
Bank. Here the solution focused on providing passage permits, and
providing aid and assistance to strengthening the medical infirmaries
in the West Bank. Another example is the Lutheran school Talitha Kumi
near Beit Jalla, where a special access road was built for those
arriving from Jerusalem.
For institutions located on the seam line, decisions were necessary
regarding the exact line of the fence and suitable passage
arrangements. Thus, for example, the Rosary Sisters school in the
Dachyat El Barid neighborhood north of Jerusalem, that serves 1,200
students from Jerusalem, was included on the Israeli side of the
fence, in light of requests from the Mother Superior of the order,
despite the vast attendant security difficulties.
This action exemplified Israel's overall policy in designing the route
of the security fence in the Jerusalem area. Several Christian
institutions expressed concern over being cut off from Jerusalem,
despite the many crossing-points in the fence. Taking these requests
into account, the Israeli defense establishment managed to include
nineteen out of twenty-two Christian sites in Jerusalem's environs
within the fence. Many of these institutions clearly preferred to be
located on the Israeli side. More could not be included without moving
the line of the fence deep into the West Bank and compromising Muslim
property rights.
The Preservation of Church Property
Extensive areas in Jerusalem and the surrounding area, and especially
along the seam line, are owned by the large churches. The
establishment of the security fence obligated the security bodies to
seize strips of land of varying widths (between 45 to 100 meters) for
limited periods. This did not involve expropriation or assuming
ownership of the land from its legal owners. In exchange for use of
the land, the state offered the landowners compensation for damage as
well as annual usage fees. The extent of compensation is set by a
government assessor and his decisions may be appealed via an orderly
process
The establishment of the security fence aroused apprehension on the
part of various churches that the seizure of the land would turn into
expropriation. There were also concerns that, due to the contours of
the fence, lands remaining on the Palestinian side would be abandoned
without supervision and that Palestinians would infiltrate them.
In this sphere, a major effort at dialogue was mounted to limit the
damage. It was clear from the outset that one could not shift the
route of the fence from lands under Christian ownership to land owned
by Muslims, because this consideration did not meet the test of
plausibility and equality before the law.
In order to limit damages, the territorial interests of each and every
church were mapped out and a joint effort was made to have the fence
go along the margins of the plot, in an extremly complex engineering,
security, and legal effort. Thus, for example, in erecting the fence
around the Franciscan plot in Azariya, and in order to leave the
entire area on the Israeli side as the church requested, the route of
the fence was significantly lengthened, bends in the road were added,
and a protective fence was built to preserve an area of a few dozen
square meters that remained beyond the fence.
In a number of areas, disputes remained between church representatives
and the security and defense establishment regarding the extent of
damage, which were referred to the relevant courts.
The Personal Security of the Clergy
Christian clergymen who live in a combat zone as a matter of religious
faith are unarmed and find it difficult to protect their personal
security. Israel works assiduously to preserve the neutrality of the
churches and their independence, and to prevent injury to the
clergymen, their property, and their dignity. On the other hand, some
Palestinians exploit Israeli sensitivity and pass through church
courtyards for purposes of infiltration into Israel to promote terror.
In their passage, the infiltrators have inflicted heavy damage on
church property, and have deliberately destroyed ornamental gardens
and stone walls hundreds of years old.
The priests, who try to avoid taking a stand in the conflict, remain
exposed to repeated injury and breaking and entering on the part of
the infiltrators, and find themselves in a difficult predicament where
they have no physical protector. Attempts by the monks to talk with
the Palestinians have on a few occasions provoked physical violence
and threats against them. In their travails, the monks have been
compelled to turn to the Israeli authorities. In the first stage,
Israeli security personnel reinforced the ancient walls around the
churches and raised them. When these actions proved of no avail,
special police units were stationed to prevent the infiltrations and
preserve the security of the priests.
Conflict Resolution
The setting of the fence route produced a substantial change in daily
life in the area from what everyone had become accustomed to since
June 1967. The need to erect an obstacle along the entire length of
the seam line between the West Bank and Israel to prevent the passage
of terrorists obligated defense planners to resolve many complex
issues and decide between conflicting interests.
Thus, for example, the guesthouse and regional center of the
Franciscan order "Kamboni Negrachia Sisters" is located in Azariya and
borders an ancient Muslim cemetery. In order to include the church on
the Israeli side of the fence and leave the Muslim cemetery on the
Palestinian side, it was necessary to build an especially thin, yet
strong, wall on top of the ancient wall between them in a complex feat
of engineering.
In the Greek Orthodox Church, a bitter debate took place between
Patriarch Ireneos I, who was deposed by the Synod Council, and the new
archbishop, Theophilos Giannopoulos, who was appointed without Israeli
consent. While the government of Israel does not recognize the
deposing of the former, de facto the latter controls the apparatus and
the church properties. Therefore, defense planners had no option but
to discuss the matter with both parties, each one separately, and try
to reach agreements without entering into the struggle for control.
Setting the fence route in Azariya initially left a series of
Christian sites on the Palestinian side of the fence. An urgent appeal
by the churches led defense planners to plunge into the thorny thicket
of conflicting interests, not only between Muslims and Christians but
between the churches themselves, as each church tried to limit the
damage to its property and attempted to push the fence over to the
land of the other. After a prolonged effort, with the assistance of go-
betweens, attorneys, influentials, the Foreign Ministry, and the
Vatican Ambassador, we managed to convene the church leaders for a
joint meeting in Jerusalem and arrive at an agreed-upon solution. Even
after the basic route was finalized, each of the churches added harsh
reservations that forced us to update and modify the route, add
security devices and access routes, and compromise on security
demands.
Upon the conclusion of planning and after protracted negotiations with
the Vatican Ambassador and representatives of the various churches,
this writer visited the Vatican and met with the Deputy Foreign
Minister of the Holy See, with the participation of the resident
Israeli ambassador, to present the complex solutions to the problems
that surfaced in the area. The Deputy Foreign Minister emphasized the
Vatican's reservations over the establishment of the fence and the
various needs of the churches. Nevertheless, he did so with an
understanding for the security situation that had befallen Israel and
in the realization that the fence would be established in any case. He
ratified the understandings with the churches as "the minimal damage."
Contacts were carried out relating to the other churches and concluded
with agreements that allowed the establishment of the security fence
with maximal consideration for the unique needs of the churches and
the various Christian communities.
Postscript
Under duress, the State of Israel became involved in a Palestinian
terror offensive that obligated it to adopt defensive measures
including the establishment of a physical fence to halt the passage of
suicide terrorists. Critics of Israel have taken up the cause of the
security fence. Even former U.S. President Jimmy Carter has joined the
anti-fence chorus, noting in his book: "The wall ravages many places
along its devious route that are important to Christians."5
Despite the constraints of time and the pressing security needs, many
efforts were invested and solutions were provided to meet the unique
needs of the Christian churches in the region to guarantee the
fundamental values of Western democracy - freedom of religion and
religious observance, and free access to holy places, while at the
same time limiting damage to property and preserving the churches'
ties with their target communities. All this occurred while conducting
a thorough study of needs and engaging in direct dialogue.
The establishment of the security fence was a vital measure for the
security of Israel's citizens and those visiting Israel. Only when
visitors to Jerusalem enjoy a sense of security can there be  normal
life, religious observance, and pilgrimage to the holy sites. The
planning team spared no effort to reach this objective in a suitable
legal and humanitarian manner to the maximum extent possible, under
the difficult circumstances of a terror war.
Clergymen and pilgrims in Israel enjoy a sense of security, which has
allowed hundreds of thousands of Christians to visit Jerusalem in
recent years. They can reach the holy sites with confidence and
realize their religious aspirations.
Let me conclude with the hope that the day will arrive when a way to
achieve peace between Israel and the Palestinians will be discovered;
it will be a peace with security that will eradicate the threat of
terror and remove divisions between peoples.
*     *     *
Notes
1. Data courtesy of the Intelligence and Terrorism Information Center.
2. Israel Security Agency, Four Years of Conflict: Israel's War
Against Terrorists, October 3, 2004.
3. "Moussa Abu Marzouq, Deputy Chairman of the Hamas Political Bureau,
Admits that the Hamas Government Supports Terrorism and Confirms that
the Israeli Security Fence in the West Bank Makes Suicide Bombing
Attacks More Difficult," Intelligence and Terrorism Information Center
at the Israel Intelligence Heritage & Commemoration Center, June 2,
2007, 
http://www.terrorism-info.org.il/malam_multimedia/English/eng_n/pdf/hamas_060607e.pdf
.
4. "The Leader of the Palestinian Islamic Jihad Again Admits that the
Israeli Security Fence Built by Israel in Judea and Samaria Prevents
the Terrorist Organizations from Reaching the Heart of Israel to Carry
Out Suicide Bombing Attacks," Intelligence and Terrorism Information
Center, March 26, 2008, 
http://www.terrorism-info.org.il/malam_multimedia/English/eng_n/html/ct_250308e.htm
.
5. Jimmy Carter, Palestine: Peace Not Apartheid (New York: Simon &
Schuster, 2006), p. 194.

חבלייו ha scritto:
 
cut
quando lo tirano giu'? 
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 quando lo tirano giu?
Oggi a Roma, l'anno prossimo a Gerusalemme...
http://www.forumpalestina.org/news/2008/Novembre08/16-11-08RomaFotoSitIn.htm