The "Greater Israel" project is proof that eliminating Hezbollah from Lebanon will not cause the Zionists to play nice with Lebanon.
Sondoss al Asaad
This movement, which can be described as Jewish [racial] supremacism, fuses religious obsession with political dominance, and reduces history, politics, and civilization to texts imbued with divine and legal sanctity—immutable, regardless of the thousands of victims involved.
Images emerging from Gaza and southern Lebanon reveal the true intentions and ambitions of “Israel,” blending military, cultural, and intellectual occupation in a deliberate effort to redraw the region’s maps according to its expansionist vision.
“The War of Resurrection” and Indoctrination
Contrary to Liberal Zionist narratives which paint Prime Minister Benjamin Netanyahu as a lone anomaly, he rather continues the legacy of his predecessors by framing “Israel’s” wars in religious terms, presenting himself as a modern-day king of “Israel.” On the first anniversary of Operation Al-Aqsa Flood, he proposed renaming the war from “Iron Swords” to the “War of Resurrection.”
This naming is not mere electoral rhetoric; it reflects deep ideological dimensions, linking politics and religion to justify expansion and massacres in the name of the “Chosen People.”
The religious references are rooted in Old Testament texts, particularly the Book of Genesis, which promises the land “from the river of Egypt to the great river, the Euphrates.”
These texts are invoked to legitimize occupation and transform Palestinian and Lebanese territories into a stage for fulfilling a purported divine promise, part of the “Greater Israel” project. Religious terminology gives military actions a sense of sacredness, making political or humanitarian criticism appear illegitimate.
The Death of Historian Erelch and the Occupation of History
Since its inception by Theodore Herzl, the Zionist movement has exploited history and religion to serve expansionist agendas. “Israeli” historian Ze’ev Erelch, who accompanied “Israeli” forces in southern Lebanon before his death in November 2024, exemplifies how history and culture are used militarily.
Erelch was not an ordinary researcher; he documented the “Jewish land” narrative and used Lebanese and Palestinian archaeological sites to support it.
His death while inspecting a fortress near Tyre highlights the blurred line between military operations and academic work, where historians rewrite history to legitimize settlement projects.
This approach extends across Palestine and Lebanon, using sacred and historical sites to consolidate Jewish settlement while excluding local communities from management or access.
Southern Lebanon: Economic Projects under Occupation
In southern Lebanon, “Israel’s” project is increasingly explicit, not only militarily but also economically and geographically. Plans for an “economic zone” extend from Naqoura to towns in the Marjeyoun district, encompassing 27 mixed-sect villages, ensuring economic and security control.
The area would be administered by US forces, with thousands of troops managing daily life, coordinating with Lebanese and “Israeli” security agencies, while the “Israeli” army may erect surveillance posts and intervene as necessary.
The plan includes massive solar energy projects, industrial agriculture, environmental tourism, and technology factories—designed without local residents’ input or consent. This transforms part of Lebanese territory into an “Israeli”-controlled economic extension, devoid of Lebanese sovereignty.
The settlement movement “Ori Tsavon” even marketed southern Lebanese lands for sale, assigning Hebrew names and labelling them as “future settlements,” covering the Litani River mouth to Kfar Kila, including West Bekaa, Hasbaya, Shebaa Farms, and the cities of Tyre, Bint Jbeil, Marjeyoun, and Hasbaya.
This places Lebanon directly in the crosshairs of “Israeli” expansion, turning parts of its territory into economic and settlement projects outside its control.
Cultural and Intellectual Occupation: The Case of Rabbi Ashi’s Tomb
“Israeli” occupation extends beyond land to identity and culture. An example is the gathering of ultra-Orthodox Jews around the tomb of Rabbi Ashi in Hula, southern Lebanon—a site previously contested under the UN-mediated Blue Line agreements.
The “Israeli” army provided full protection for these rituals, signaling that “Israeli” control surpasses the military sphere and asserts cultural and ideological dominance over Lebanese territory.
These operations form part of the “Greater Israel” scenario, expanding control over Lebanon, Palestine, Syria, and neighboring territories. This expansionist vision relies on religious and historical narratives to justify land seizure and the rewriting of history.
The consequences are devastating: thousands of homes and villages in Gaza and southern Lebanon have been destroyed, with entire communities rendered uninhabitable.
Rebuilding is not merely infrastructure restoration but requires re-creating entire areas, erasing the memory and landmarks of local populations.
“Israel’s” project is not just a military occupation—it is an ideological, economic, and cultural campaign, reshaping history, geography, and sovereignty. It leverages religious narratives to legitimize its actions, justifying expansion at the expense of Lebanese and Palestinian populations.
“They think their fortresses will protect them from God, but God encompasses the disbelievers.” (Quran 2:18)
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