The Oslo Accords were an egregious, imbecilic act of moral turpitude, whose ratification hinged on an endorsement by a soon-to-be convicted drug-smuggling fraudster, and which brings dishonor to anyone associated with it.
Many people, close to father [Yitzhak Rabin] told me that on the eve of the murder he considered stopping the Oslo process because of the terror that was running rampant in the streets and that Arafat wasn’t delivering the goods – Dalia Rabin, October 8, 2010
Sandwiched between the end of September, the month in which the Oslo Accords were signed, and beginning of November, in which Yitzhak Rabin was assassinated, October is a month awash with introspective ruminations, retrospective reflections, solemn memorial ceremonies and soul-searching commemorations.
Closely connected in the public mind
It is a month in which, invariably, some-well known public figure can be found analyzing – or pontificating on – the significance of an event (the Oslo Accords), whose anniversary has just recently been observed, or of an event whose anniversary is just about to be observed (the Rabin assassination).
Moreover, because of discrepancies between the Gregorian and Hebrew calendars, anniversaries according to the latter sometimes fall within – as occurred this year with the 18th anniversary of Rabin’s assassination. According to the Hebrew calendar this took place on the 12th of the month Heshvan, i.e. on Wednesday, October 16, this week.
Although they are entirely separate events – the signing of the Oslo Accords and the Rabin assassination – they have become almost inextricably intertwined in the public consciousness to comprise a contrived tragi-heroic conceptual complex presented as “Rabin’s heritage.”
The proximity of the dates has facilitated this perceptual fusion of the two events, which have cognitively merged to become mutually sustaining components in the perpetuation and propagation of this “heritage.”