Meeting New Friends
The next day we were back working with the horses our host was to be visited by a couple of Veterinarians who were interested in riding a TWH, (18) Jennie gave a lesson on a SSH which caught their eye in the arena and on the trail.
One of the Vets held a position as the head Veterinarian at the Israeli Police Training Facility up north, there they trained Israeli Policemen/women, Police Horses and Police Dogs. This lady was from Brazil and was familiar with many gaited breeds from other countries, she told me that she studied up on TWH's and always wanted to ride one, The lesson was a resounding success in that they did purchase the horse together as a partnership..
She was insistent that we come and visit her there before we left; she wanted us to conduct a mini clinic for them.
I handed her some of our promotional DVDs, which we took several of and handed them out to anyone who would take them. A compilation of our Dressage En Gait Freestyles, the 1999 Celebration ride by Natalie and a Stallion DVD of several of our stallions past and present.
Our host put that requested trip up north on the calendar of places to take us.
We all went on a trail ride through the agricultural fields of fruit and vegetables and part of the city, we again got rained on ¾ of the way through the ride, we stood under a highway overpass for a while and then ended returning home drenched and laughing. This was Friday, on this day every week at Sundown until Sundown Saturday is the Shabbat;
The Sabbath (or Shabbat, as it is called in Hebrew) is one of the best known and least understood of all Jewish observances. People who do not observe Shabbat think of it as a day filled with stifling restrictions or as a day of prayer like the Christian Sabbath. But to those who observe Shabbat, it is a precious gift from a day God of great joy eagerly awaited throughout the week, a time when we can set aside all of our weekday concerns and devote ourselves to higher pursuits. In Jewish literature, poetry and music,
Shabbat is described as a bride or queen, as in the popular Shabbat hymn Lecha Dodi Likrat Kallah (come, my beloved, to meet the [Sabbath] bride). It is said "more than Israel has kept Shabbat, Shabbat has kept Israel."
The next day we were back working with the horses our host was to be visited by a couple of Veterinarians who were interested in riding a TWH, (18) Jennie gave a lesson on a SSH which caught their eye in the arena and on the trail.
One of the Vets held a position as the head Veterinarian at the Israeli Police Training Facility up north, there they trained Israeli Policemen/women, Police Horses and Police Dogs. This lady was from Brazil and was familiar with many gaited breeds from other countries, she told me that she studied up on TWH's and always wanted to ride one, The lesson was a resounding success in that they did purchase the horse together as a partnership..
She was insistent that we come and visit her there before we left; she wanted us to conduct a mini clinic for them.
I handed her some of our promotional DVDs, which we took several of and handed them out to anyone who would take them. A compilation of our Dressage En Gait Freestyles, the 1999 Celebration ride by Natalie and a Stallion DVD of several of our stallions past and present.
Our host put that requested trip up north on the calendar of places to take us.
We all went on a trail ride through the agricultural fields of fruit and vegetables and part of the city, we again got rained on ¾ of the way through the ride, we stood under a highway overpass for a while and then ended returning home drenched and laughing. This was Friday, on this day every week at Sundown until Sundown Saturday is the Shabbat;
The Sabbath (or Shabbat, as it is called in Hebrew) is one of the best known and least understood of all Jewish observances. People who do not observe Shabbat think of it as a day filled with stifling restrictions or as a day of prayer like the Christian Sabbath. But to those who observe Shabbat, it is a precious gift from a day God of great joy eagerly awaited throughout the week, a time when we can set aside all of our weekday concerns and devote ourselves to higher pursuits. In Jewish literature, poetry and music,
Shabbat is described as a bride or queen, as in the popular Shabbat hymn Lecha Dodi Likrat Kallah (come, my beloved, to meet the [Sabbath] bride). It is said "more than Israel has kept Shabbat, Shabbat has kept Israel."
Shabbat is the most important ritual observance in Judaism. It is the only ritual observance instituted in the Ten Commandments. It is also the most important special day, even more important than Yom Kipper. This is clear from the fact that more alivot (opportunities for congregants to be called up to the Torah) are given on Shabbat than on any other day.
Shabbat is primarily a day of rest and spiritual enrichment. The word "Shabbat" comes from the root Shin-Beit-Tav, meaning to cease, to end, or to rest.
Shabbat is not specifically a day of prayer. Although we do pray on Shabbat, and spend a substantial amount of time in synagogue praying, prayer is not what distinguishes Shabbat from the rest of the week. Observant Jews pray every day, three times a day. See Liturgy. To say that Shabbat is a day of prayer is no more accurate than to say that Shabbat is a day of feasting: we eat every day, but on Shabbat, we eat more elaborately and in a more leisurely fashion. The same can be said of prayer on Shabbat.
In modern America, we take the five-day work-week so much for granted that we forget what a radical concept a day of rest was in ancient times. The weekly day of rest has no parallel in any other ancient civilization. In ancient times, leisure was for the wealthy and the ruling classes only, never for the serving or laboring classes. In addition, the very idea of rest each week was unimaginable. The Greeks thought Jews were lazy because we insisted on having a "holiday" every seventh day.
Shabbat is primarily a day of rest and spiritual enrichment. The word "Shabbat" comes from the root Shin-Beit-Tav, meaning to cease, to end, or to rest.
Shabbat is not specifically a day of prayer. Although we do pray on Shabbat, and spend a substantial amount of time in synagogue praying, prayer is not what distinguishes Shabbat from the rest of the week. Observant Jews pray every day, three times a day. See Liturgy. To say that Shabbat is a day of prayer is no more accurate than to say that Shabbat is a day of feasting: we eat every day, but on Shabbat, we eat more elaborately and in a more leisurely fashion. The same can be said of prayer on Shabbat.
In modern America, we take the five-day work-week so much for granted that we forget what a radical concept a day of rest was in ancient times. The weekly day of rest has no parallel in any other ancient civilization. In ancient times, leisure was for the wealthy and the ruling classes only, never for the serving or laboring classes. In addition, the very idea of rest each week was unimaginable. The Greeks thought Jews were lazy because we insisted on having a "holiday" every seventh day.
Many Jewish observed this day and businesses, transportation and government offices which is much the same as our Sundays. However, in the Arab community, this was not a holiday for them so business was as usual for them. It was back to business as usual on Sunday, which would be our Monday.
So we traveled with Tal to a Druze Bazaar.
The Druze community in Israel is officially recognized as a separate religious entity with its own courts (with jurisdiction in matters of personal status - marriage, divorce, maintenance and adoption) and spiritual leadership. Their culture is Arab and their language Arabic but they opted against mainstream Arab nationalism in 1948 and have since served (first as volunteers, later within the draft system) in the Israel Defense Forces and the Border Police.
So we traveled with Tal to a Druze Bazaar.
The Druze community in Israel is officially recognized as a separate religious entity with its own courts (with jurisdiction in matters of personal status - marriage, divorce, maintenance and adoption) and spiritual leadership. Their culture is Arab and their language Arabic but they opted against mainstream Arab nationalism in 1948 and have since served (first as volunteers, later within the draft system) in the Israel Defense Forces and the Border Police.
Worldwide there are probably about one million Druze living mainly in Syria and Lebanon, with 104,000 in Israel, including about 18,000 in the Golan (which came under Israeli rule in 1967) and several thousands who emigrated to Europe and North and South America.
The Druze community in Israel has a special standing among the country's
Minority Groups and members of the community have attained high-level positions in the political, public and military spheres.
Minority Groups and members of the community have attained high-level positions in the political, public and military spheres.
Historical Background
The Druze religion has its roots in Ismailism, a religio-philosophical movement which founded the Fatimid Caliphate in Eygpt in the tenth century. During the reign of al-Hakim (996 - 1021) the Druze creed came into being, blending Islamic monotheism with Greek philosophy and Hindu influences. Active proselytizing of the new creed was brief; since about 1050 the community has been closed to outsiders.
The first Druze settled in what is now southern Lebanon and northern Israel. By the time of the Ottoman conquest of Syria (1516), Druze also lived in the hill country near Aleppo, and Sultan Selim I recognized Fakhr al-Din as Emir of the Druze, with local authority. Civil strife between the Lebanese Druze and the Maronite Christians ended in 1860 with the autonomous administration of Mt. Lebanon, which was imposed by the great powers. The Druze never regained ascendancy in the region and the center of the community passed to Mt. Hauran in Syria, which became known as Jebel-el-Druze (Mountain of the Druze) - the name formerly synonymous with Mt. Lebanon.
Until the end of Ottoman rule (1918), the Druze were governed by emirs, as a semi-autonomous community. In 1921 the French tried to set up a Druze state under the French Mandate, but the attempt failed.
The Druze in Galilee and on Mount Carmel have always kept in contact with the other branches of the community, especially with those of Mount Hermon and Lebanon. during the British Mandate over Palestine they refrain from taking part in the Arab-Jewish conflict, and during Israel's War of Independence (1948) became active participants on Israel's side.
The first Druze settled in what is now southern Lebanon and northern Israel. By the time of the Ottoman conquest of Syria (1516), Druze also lived in the hill country near Aleppo, and Sultan Selim I recognized Fakhr al-Din as Emir of the Druze, with local authority. Civil strife between the Lebanese Druze and the Maronite Christians ended in 1860 with the autonomous administration of Mt. Lebanon, which was imposed by the great powers. The Druze never regained ascendancy in the region and the center of the community passed to Mt. Hauran in Syria, which became known as Jebel-el-Druze (Mountain of the Druze) - the name formerly synonymous with Mt. Lebanon.
Until the end of Ottoman rule (1918), the Druze were governed by emirs, as a semi-autonomous community. In 1921 the French tried to set up a Druze state under the French Mandate, but the attempt failed.
The Druze in Galilee and on Mount Carmel have always kept in contact with the other branches of the community, especially with those of Mount Hermon and Lebanon. during the British Mandate over Palestine they refrain from taking part in the Arab-Jewish conflict, and during Israel's War of Independence (1948) became active participants on Israel's side.
Beliefs and Traditions
The Druze consider their faith to be a new interpretation of the three monotheistic religions: Judaism Christianity and Islam
For them, the traditional story of the Creation is a parable, which describes Adam not as the first human being, but as the first person to believe in one god. Since then, the idea of monotheism has been disseminated by "emissaries" or prophets, guided by "mentors" who embody the spirit of monotheism. The mentors and prophets come from all three religions, and include Jethro and Moses john the Baptist and Jesus of Nazareth and Salman the Persian and Mohammed
- all reincarnations of the same monotheistic idea. In addition, the Druze hold other influential people - regardless of their religion - in great esteem, as the advocates of justice and belief in one god. These include the Egyptian Akhenaton, the Greek philosophers Socrates, Plato and Aristotle, and Alexander the Great.
Although the Druze recognize all three monotheistic religions, they believe that rituals and ceremonies have caused Jews, Christians, and Muslims to turn aside from "pure faith". They argue that individuals who believe that God will forgive them if they fast and pray, will commit transgressions in the expectation of being forgiven - and then repeat their sins. The Druze thus eliminated all elements of ritual and ceremony; there is no fixed daily liturgy, no defined holy days, and no pilgrimage obligations. The Druze perform their spiritual reckoning with God at all times, and consequently need no special days of fasting or atonement.
The Druze religion is secret and closed to converts. From the theological perspective, the secrecy derives from the tenet that the gates of the religion were open to new believers for the space of a generation when it was first revealed and everyone was invited to join. Since in their belief everyone alive today is the reincarnation of someone who lived at that time, there is no reason to allow them to join today. Therefore, the Druze refrain from missionizing, and no member of another religion can become Druze.
Druze religious books are accessible only to the initiates, the uqqal ("knowers"). The juhal ("ignorant ones") accept the faith on the basis of the tradition handed down from generation to generation.
For them, the traditional story of the Creation is a parable, which describes Adam not as the first human being, but as the first person to believe in one god. Since then, the idea of monotheism has been disseminated by "emissaries" or prophets, guided by "mentors" who embody the spirit of monotheism. The mentors and prophets come from all three religions, and include Jethro and Moses john the Baptist and Jesus of Nazareth and Salman the Persian and Mohammed
- all reincarnations of the same monotheistic idea. In addition, the Druze hold other influential people - regardless of their religion - in great esteem, as the advocates of justice and belief in one god. These include the Egyptian Akhenaton, the Greek philosophers Socrates, Plato and Aristotle, and Alexander the Great.
Although the Druze recognize all three monotheistic religions, they believe that rituals and ceremonies have caused Jews, Christians, and Muslims to turn aside from "pure faith". They argue that individuals who believe that God will forgive them if they fast and pray, will commit transgressions in the expectation of being forgiven - and then repeat their sins. The Druze thus eliminated all elements of ritual and ceremony; there is no fixed daily liturgy, no defined holy days, and no pilgrimage obligations. The Druze perform their spiritual reckoning with God at all times, and consequently need no special days of fasting or atonement.
The Druze religion is secret and closed to converts. From the theological perspective, the secrecy derives from the tenet that the gates of the religion were open to new believers for the space of a generation when it was first revealed and everyone was invited to join. Since in their belief everyone alive today is the reincarnation of someone who lived at that time, there is no reason to allow them to join today. Therefore, the Druze refrain from missionizing, and no member of another religion can become Druze.
Druze religious books are accessible only to the initiates, the uqqal ("knowers"). The juhal ("ignorant ones") accept the faith on the basis of the tradition handed down from generation to generation.
Tenets and Precepts
The Druze religion has no ceremonies or rituals, and no obligation to perform precepts in public. The main tenets that obligate all Druze, both uqqal and juhal, are:
Speaking the truth (instead of prayer) Supporting your brethren (instead of charity) Abandoning the old creeds (instead of fasting) Purification from heresy (instead of pilgrimage) Accepting the unity of God Submitting to the will of God (instead of holy war)
The uqqal are bound by more precepts than the juhal. Their external appearance is also different: the men have a shaven head covered by a white turban, a mustache and a beard; the women wear a white head scarf, called a naqab. The most pious among the women hide all their hair under a separate covering, the iraqiyah, which is fastened around the head underneath the white scarf.
Druze are forbidden to eat pork, smoke, or drink alcohol.
Speaking the truth (instead of prayer) Supporting your brethren (instead of charity) Abandoning the old creeds (instead of fasting) Purification from heresy (instead of pilgrimage) Accepting the unity of God Submitting to the will of God (instead of holy war)
The uqqal are bound by more precepts than the juhal. Their external appearance is also different: the men have a shaven head covered by a white turban, a mustache and a beard; the women wear a white head scarf, called a naqab. The most pious among the women hide all their hair under a separate covering, the iraqiyah, which is fastened around the head underneath the white scarf.
Druze are forbidden to eat pork, smoke, or drink alcohol.
On our way we came to a roadside Druze makeshift café (19) Getting to the market was allot of traffic, it seems to be on every tour groups agenda because the place was packed with their buses. It was a very enjoyable day.
A Holy Holiday with a Bedouin Sheik
Our host has a client who is a Bedouin Sheik in Rahat in The Southern Negev Desert, Israel; We drove into the desert, it is not hard to imagine this being in its natural condiditons without the constructions of homes and cities. We were heading to the clients village the sightseeing was amazing (20) When we arrived we were met by the Sheik and his family at our vehicle, The Sheik is the leader of his community, judge over their laws and people, husband to 4 wives and several children.
A Holy Holiday with a Bedouin Sheik
Our host has a client who is a Bedouin Sheik in Rahat in The Southern Negev Desert, Israel; We drove into the desert, it is not hard to imagine this being in its natural condiditons without the constructions of homes and cities. We were heading to the clients village the sightseeing was amazing (20) When we arrived we were met by the Sheik and his family at our vehicle, The Sheik is the leader of his community, judge over their laws and people, husband to 4 wives and several children.
Israel's Bedouin citizens - a minority within the Arab minority - have in recent years received increased attention, both from the media and from government institutions.
The process of integrating the Bedouin into Israeli society takes place on two levels - the formal, i.e., by government policy; and the informal, i.e., by changing relationships with Israeli society in general and Jewish society in particular.
The process, as may be expected, is fraught with "natural" difficulties experienced by this cultural group:
The process of integrating the Bedouin into Israeli society takes place on two levels - the formal, i.e., by government policy; and the informal, i.e., by changing relationships with Israeli society in general and Jewish society in particular.
The process, as may be expected, is fraught with "natural" difficulties experienced by this cultural group:
the transition from a traditional, conservative society which only a generation ago was nomadic, entails relinquishing values, customs and a traditional economy;
the Bedouin have to cope with the process of urbanization - the very antithesis of their nomadic tradition - and the attending poverty and crime rate;
the Bedouin to some extent fail to distinguish between objective difficulties and those connected with their changing sub-culture and thus feel an exaggerated sense of deprivation.
the Bedouin to some extent fail to distinguish between objective difficulties and those connected with their changing sub-culture and thus feel an exaggerated sense of deprivation.
Yet a comparison of the situation of the Bedouin in Israel to that in Arab countries will show that Israeli Bedouin enjoy conditions that their brethren lack, mainly in two areas: welfare and land ownership.
Israel's attitude towards its Bedouin citizens has always been positive. Well aware of the difficulties of the Bedouin and based on a thorough knowledge of the subject, the last two governments have begun taking steps to solve the problems with unprecedented determination and allocation of the necessary funds.
We were to be his special guest on their holy holiday, Eid al-Adha it is The Day of the Sacrificial Lamb, this holiday celebrates when Abraham was told by God to sacrifice his son Isaac but at the last minute was told not to and instead sacrifice a lamb.
Israel's attitude towards its Bedouin citizens has always been positive. Well aware of the difficulties of the Bedouin and based on a thorough knowledge of the subject, the last two governments have begun taking steps to solve the problems with unprecedented determination and allocation of the necessary funds.
We were to be his special guest on their holy holiday, Eid al-Adha it is The Day of the Sacrificial Lamb, this holiday celebrates when Abraham was told by God to sacrifice his son Isaac but at the last minute was told not to and instead sacrifice a lamb.
What is Eid al-Adha?
At the end of the Hajj (annual pilgrimage to Mecca), Muslims throughout the world celebrate the holiday of Eid al-Adha (Festival of Sacrifice). In 2011,
Eid al-Adha will begin on or around November 6th, and will last for three days.
Eid al-Adha will begin on or around November 6th, and will last for three days.
What does Eid al-Adha commemorate? During the Hajj, Muslims remember and commemorate the trials and triumphs of the Prophet Abraham.
One of Abraham's main trials was to face the command of Allah to kill his only son. Upon hearing this command, he prepared to submit to Allah's will.
When he was all prepared to do it, Allah revealed to him that his "sacrifice" had already been fulfilled. He had shown that his love for his Lord superceded all others, that he would lay down his own life or the lives of those dear to him in order to submit to God.
Why do Muslims sacrifice an animal on this day?
During the celebration of Eid al-Adha, Muslims commemorate and remember Abraham's trials, by themselves slaughtering an animal such as a sheep, camel, or goat. This action is very often misunderstood by those outside the faith.
Allah has given us power over animals and allowed us to eat meat, but only if we pronounce His name at the solemn act of taking life. Muslims slaughter animals in the same way throughout the year. By saying the name of Allah at the time of slaughter, we are reminded that life is sacred.
The meat from the sacrifice of Eid al-Adha is mostly given away to others. One-third is eaten by immediate family and relatives, one-third is given away to friends, and one-third is donated to the poor. The act symbolizes our willingness to give up things that are of benefit to us or close to our hearts, in order to follow Allah's commands. It also symbolizes our willingness to give up some of our own bounties, in order to strengthen ties of friendship and help those who are in need. We recognize that all blessings come from Allah, and we should open our hearts and share with others.
It is very important to understand that the sacrifice itself, as practiced by Muslims, has nothing to do with atoning for our sins or using the blood to wash ourselves from sin. This is a misunderstanding by those of previous generations: "It is not their meat nor their blood that reaches Allah; it is your piety that reaches Him." (Qur'an 22:37)
One of Abraham's main trials was to face the command of Allah to kill his only son. Upon hearing this command, he prepared to submit to Allah's will.
When he was all prepared to do it, Allah revealed to him that his "sacrifice" had already been fulfilled. He had shown that his love for his Lord superceded all others, that he would lay down his own life or the lives of those dear to him in order to submit to God.
Why do Muslims sacrifice an animal on this day?
During the celebration of Eid al-Adha, Muslims commemorate and remember Abraham's trials, by themselves slaughtering an animal such as a sheep, camel, or goat. This action is very often misunderstood by those outside the faith.
Allah has given us power over animals and allowed us to eat meat, but only if we pronounce His name at the solemn act of taking life. Muslims slaughter animals in the same way throughout the year. By saying the name of Allah at the time of slaughter, we are reminded that life is sacred.
The meat from the sacrifice of Eid al-Adha is mostly given away to others. One-third is eaten by immediate family and relatives, one-third is given away to friends, and one-third is donated to the poor. The act symbolizes our willingness to give up things that are of benefit to us or close to our hearts, in order to follow Allah's commands. It also symbolizes our willingness to give up some of our own bounties, in order to strengthen ties of friendship and help those who are in need. We recognize that all blessings come from Allah, and we should open our hearts and share with others.
It is very important to understand that the sacrifice itself, as practiced by Muslims, has nothing to do with atoning for our sins or using the blood to wash ourselves from sin. This is a misunderstanding by those of previous generations: "It is not their meat nor their blood that reaches Allah; it is your piety that reaches Him." (Qur'an 22:37)
the symbolism is in the attitude - a willingness to make sacrifices in our lives in order to stay on the Straight Path. Each of us makes small sacrifices, giving up things that are fun or important to us. A true Muslim, one who submits his or herself completely to the Lord, is willing to follow Allah's commands completely and obediently. It is this strength of heart, purity in faith, and willing obedience that our Lord desires from us.
(21) We were escorted to a room filled with colorful rugs and pillows; we were greeted most warmly by The Sheik and shown to our respective pillows on the ground, there were several gentlemen there just hanging out, we were to understand on this day the people of the village would come by and pay homage to Their Sheik, that's the men. So folks came and went as we were there.
Women were excluded from any festivals, meetings, ceremonies held in the same place as the men, they could be there however, they are always separated by some sort of barrier, they were not allowed in this particular room, also, the men were not to touch any woman other than his wives, but we were told that (22) Jennie & Tal were allowed in this room this day and could shake The Sheiks hand because they were guest, if they were to return they would not be allowed to do the same.
Women were excluded from any festivals, meetings, ceremonies held in the same place as the men, they could be there however, they are always separated by some sort of barrier, they were not allowed in this particular room, also, the men were not to touch any woman other than his wives, but we were told that (22) Jennie & Tal were allowed in this room this day and could shake The Sheiks hand because they were guest, if they were to return they would not be allowed to do the same.
(23) The Sheik's sons were our servers; over a hot fire they roasted green coffee beans, they laid out an appetizer spread that consisted of Coke Cola, nuts, and fruit.
Qahwah Saadah (ah'whey sa'adaH)
Serving coffee to visitors is an age old custom derived from Bedouin hospitality traditions and an important part Arabian generosity. The ritual of coffee serving is called gawha and is bound by rules of etiquette. In the presence of his guests, the host will roast, cool and grind the beans. Using a mortar and pestle, he will add cardamom pods in equal or more measure to the coffee beans during the grinding process. When the coffee is brewed, the host pours for his guests - traditionally only men. Unsweetened, fresh dates, a staple in the Arabian diet, are served with the coffee.
The Bedouins have a saying that translates to ... "he makes coffee from morn till night." It is a way of describing a generous man, and no greater praise can be given.
Variously known as Qahwah Saadah (Bedouin coffee), this brew comes to us through the mists of time. It's flavored with cardamom - sometimes called Grains of Paradise - and optionally with sugar.
(24) The Sheik then demonstrated the art of coffee grinding and its significance he said every morning all across the village you can hear people grinding their morning coffee and how each person has a distinct rhythm in their technique and how that is used to communicate.
Next the sons bought out the main course, Jennie & I knew not what to expect as our host would keep us in the dark and then enjoy our expressions as we were surprised by what was presented to us.
(25) The women had prepared the most succulent lamb over a bed of rice with homemade Pita bread on the side with the most delicious dipping Hummus I tasted on my whole trip there, picled vegetables We ate and talked, The Sheik was most gracious and seem truly pleased to have us there with him, I got the impression we were the first Americans he had ever hosted.
We were to go and see his Arab Racing Horses and Camels, however, because of the holiday and his responsibility to greet all of his people he had to decline in taking us.
We left and went and visited some more TWHs and people on our way back North to Netanya.
(26) This last photo on our journey back home it was pointed out to me that this was a Arab Village and this particular Village have people that come in and work in the cities and surrounding areas...then some go home and shoot missles off into the jewish Villages,
I commented that this type of warfare was very similar to the viet cong in The Viet Nam War.
Serving coffee to visitors is an age old custom derived from Bedouin hospitality traditions and an important part Arabian generosity. The ritual of coffee serving is called gawha and is bound by rules of etiquette. In the presence of his guests, the host will roast, cool and grind the beans. Using a mortar and pestle, he will add cardamom pods in equal or more measure to the coffee beans during the grinding process. When the coffee is brewed, the host pours for his guests - traditionally only men. Unsweetened, fresh dates, a staple in the Arabian diet, are served with the coffee.
The Bedouins have a saying that translates to ... "he makes coffee from morn till night." It is a way of describing a generous man, and no greater praise can be given.
Variously known as Qahwah Saadah (Bedouin coffee), this brew comes to us through the mists of time. It's flavored with cardamom - sometimes called Grains of Paradise - and optionally with sugar.
(24) The Sheik then demonstrated the art of coffee grinding and its significance he said every morning all across the village you can hear people grinding their morning coffee and how each person has a distinct rhythm in their technique and how that is used to communicate.
Next the sons bought out the main course, Jennie & I knew not what to expect as our host would keep us in the dark and then enjoy our expressions as we were surprised by what was presented to us.
(25) The women had prepared the most succulent lamb over a bed of rice with homemade Pita bread on the side with the most delicious dipping Hummus I tasted on my whole trip there, picled vegetables We ate and talked, The Sheik was most gracious and seem truly pleased to have us there with him, I got the impression we were the first Americans he had ever hosted.
We were to go and see his Arab Racing Horses and Camels, however, because of the holiday and his responsibility to greet all of his people he had to decline in taking us.
We left and went and visited some more TWHs and people on our way back North to Netanya.
(26) This last photo on our journey back home it was pointed out to me that this was a Arab Village and this particular Village have people that come in and work in the cities and surrounding areas...then some go home and shoot missles off into the jewish Villages,
I commented that this type of warfare was very similar to the viet cong in The Viet Nam War.
We enjoyed another day of working with horses as the schedule seemed to be on one day, off sightseeing the odd day.
A DRUZE MARKET & BEDOUIN SHEIK
