behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it,-Zechariah 4:2-3
by Roy Tov
China is not a good place for enjoying Chinese pagodas. Western ideologies destroyed them. Yet, while traveling around there, even the post-Cultural Revolution cities and towns have a rather uniformly blockish look.
Bolivia is not a good place for enjoying constructions of the Aymara, Quechua or Guarani cultures, despite their being over 90% of the population. Colonialism destroyed them. The main statues on La Paz main venue show Colombus—a transatlantic terrorist— and a general* who committed treason against his country, Spain. Yet, while traveling around a distinct blend of crumbling-adobe and rusty-colonial structures create a rather uniform look of misery, violence, and abuse.
These examples are low manifestations of a topic known as Nation Branding. Branding is a discipline within Marketing, which attempts to identify one seller’s product against all others, mainly by a careful design of its name, design, and symbol. Nation Branding is essentially the same but applied to the buildup of a country’s reputation.
In the violent Zionist saga, Jaffa Orange was a cornerstone event in their building of a Nation Zio-Branding.
“Israel? Aren’t they the orange producers?”
Jaffa Orange from Sarona
Nowadays below IDF Headquarters
City of Oranges: An Intimate History of Arabs and Jews in Jaffa
Shamouti oranges were developed by Palestinians in the 19th century. They are almost seedless, sweet and rather easy to peel.
Jewish settlements along the Coastal Plain adopted them. In one of the first national marketing efforts, they adopted an revolutionary marketing strategy.
The main competition was oranges from Spain, a world leader in the field. In contrast, the Bible doesn’t even have a word for orange.** Marketing oranges from the Holy Land was a Herculean task.
Zionists started sticking labels on the fruit. “Jaffa Orange” they declared in a first-ever attempt to treat fruits individually. This created a successful brand that was identified with the State of Israel for many years.
Even brands get tired. Shortly before I left, I saw oranges with stickers stating “Shamouti,” the original, Arabic name of the wonder-oranges.
Tired brands are often refreshed. Yet, there are clear rules for performing the upgrade successfully. Sharp changes in the motif and new ideas that are unrelated to the old ones are widely considered as damaging. They irradiate a wrong message: “we were wrong.”
Coca Cola changed its logo many times along its history; yet, it never had deviated from its peculiar graphics and signature red color. If they adopted blue they would be accused of surrendering to Pepsi Cola. Branding 101, Marketing 101.
In 2013, Israel is performing just that, un-branding its Nation Branding.
“Israel? Aren’t they… Who are they?”
At first sight, the events related to the Jaffa Orange brand may look sophisticated. Looking closer, for example by noting the birth of the alternative Shamouti brand, one understand that this is the sophistication of savages saying: “I have the strength to kill you; hence I am right.” Rebranding Jaffa Orange as Shamouti Orange by the Zionists equals to their nuking their own leg. They have recognized Palestinian authority on the issue.
In a studied insult+ towards ultra-Orthodox Judaism, Zionists imposed the menorah as the emblem of the State.
The statement looks strange, but it is true in a subtle way. The menorah portrayed in the emblem is based on the depiction of the menorah of the Second Temple in Jerusalem in the Arch of Titus, Rome. The Arch shows the menorah being taken away by Roman soldiers after the destruction of Jerusalem. The point is that in the Arch, the menorah appears as placed atop a graduated stand. The base shows several pagan signs.
Historic and Halkhic++ sources predating the event claim that the menorah didn’t have such a stand, but that it was stuck in the ground with a “kilshon,” a pitchfork. Yet, the Zionists chose the version featuring the pagan base, though the blasphemies were replaced by amorphous shapes.
Thus, religious Israelis look at the emblem as a foreign one, pagan down to its Roman base. Secular Jews never considered it a proper brand; the artifact’s solidity reminds of a tank. Instead of inspiring, it reminds one of Israel being nothing but a Zionist military stronghold. People want a civilian life; they don’t need to be remembered of the army on every official document.
Expectedly, ways to refresh this spiky brand were searched. Expectedly, this was done as unsophisticatedly, as clumsily as with the Jaffa Orange. The large picture above shows several emblems adopted by various government ministries. Who is who? Doesn’t matter. The point is that they are clearly destroying the brand, destroying the broadcast image of the State towards its citizens. Many official documents are issued these days with the alternative unofficial emblems, without showing the menorah. “What is Israel?” Israelis are questioning now.
“I have the strength to kill you; hence I am right,” said the State of Israel and committed suicide.
full version at http://roitov.com/articles/menorah.htm
* In a strange development, the traitor was insulted by Bolivia. The name of the country is a deformation of Bolivar, the general’s name. “Bolitas” (self-used nickname for “Bolivian”)—as all other Western Humanist states—respect nothing except the yellowish, shiny reflections of light on the golden calf.
** Modern Hebrew uses “tapuah zahav,” “tapuz” in its short form, to design oranges. “Tapuah” is a generic term denoting a round fruit growing in a tree. If used as a standalone word, it refers to an apple. Thus, “tapuah zahav” can be translated as “golden fruit” or “golden apple.”
+ This is a typical Zionist approach. After Ariel Sharon scandalous semi-assassination for his attempting to sign a peace agreement, Tel Aviv’s largest waste dump was named after him (see E1: Trashing Evil).
++ Halakha is the Jewish religious law, a body of legislation parallel to Muslim Shar’ia. Its most comprehensive text is the “Shulchan Aruch ” published by Yosef Karo in 1563. The name means “Set Table” and is the most extensive Code of Jewish Law. It generally follows Sephardi traditions. Shortly afterwards, Rabbi Moses Isserles published his notes to the “set table,” usually known as “mappah” (tablecloth). The combination is an acceptable way of solving liturgical discrepancies among the bulk of Jews, namely Sephardic and Ashkenazi. Ultra-Orthodox parties oppose bringing civil actions to Israeli courts because they decide outcomes by applying Israeli law rather than Jewish-Halakha. Rejecting the legal system equals rejecting the foundations of the State of Israel, and thus discloses these parties intention of founding a future Halakhic state, based on the Talmud.