Mit uns springet, mit uns singt
July 20, 2013:
A month after the completion of the Canon-sculpture,
with the help of Martin, my brother-in-law (81!),
and crowned by my own canon: "Zeit ist's"
[see 2013 Songs June]
I opened one of my two Hebrew Bibles and out feel this clip!
So , now I have a canon, which originally begins with M,
not only "Meister Jacob" which in its French original: Frere Jacob begins with F

Abendstille ueberall
nur am Bach die Nachtigall
singt ihre Weise
klagend ganz leise
durch das Tal.

Alles ist eitel, du aber bleibst
und wen du ins Buch des Lebens schreibst.

Alles schweiget, Nachtigallen
locken mit suessen Melodien
Traenen ins Auge,
Schwermut ins Herz [Haydn]

Auf ihr Brueder, auf und singt,
bis es immer besser klingt.


Bona Nox, bist a rechter Ochs
Bona Notte, liebe Lotte
Bon Nuit, Bon Nuit
Good Night, Good Night,
heut muss ich noch weit,
Gute Nacht, Gute Nacht,
s'wird hoechste Zeit, Gute Nacht.
Schlaf fei' gsund
Und stets zu rechter Stund'.
[Mozart, upgraded by Rachel]


Cantate, cantate, cantate Domino,
shiru la-Shem, shiru la-Shem, shiru la-Shem,
la-Shem, la-Shem, la-Shem
Ex 15:21~~Is 42:10~~Jer 20:13~~Chr I, 16:23
Ps 96:1~~~Ps 96:2~~~Ps 98:1~~~Ps 149:1


Danket, danket dem Herrn,
denn er ist sehr freundlich,
seine Guet' und Wahrheit
waehret ewigllich.

Der du den kleinen Vogel speisest,
segne uns , o Gott,
Fuer Frische, Frohsinn, taeglich Brot
wir danken Dir o Gott

Der hat sein Leben am besten verbracht,
der die meisten Menschen hat froh gemacht

Der Schnee zerrinnt, der Mai beginnt
und Vogelschall toent ueberall.
|:Wer weiss, wie bald die Glocke schallt!:|
Drum werdet froh, Gott will es so,
Geniesst der Zeit, die Gott verleiht! [Schubert]

Dona nobis pacem, pacem
dona nobis pacem, pacem


Ehre sei Gott in der Hoehe
und Friede und Friede auf Erden
und den Menschen ein Wohlgefallen.
Amen, Amen, Amen.

Ein Stimm beginnt am Abend sacht
davon ist am Himmel ein Stern erwacht,
nun singen sie beide und rufen in Chor
alle Sternlein hervor.


Es schlaeget eine Nachtigall
an einem Wasserfall
Und ein Vogel ebenfalls,
der nennt sich Wendehals
Johann Jakob Wendehals [Text:Moerike]


Es toenen die Lieder,
der Fruehling kommt wieder,
es floetet der Hirte
auf seiner Schalmei.
La, la, la, la, la, la, la...

Frère Jacob,Frère Jacob
dormez vous, dormez vous
sonne la matine, sonne la matine,
bim-bam-bum

Froh zu sein bedarf es wenig,
und wer froh ist, ist ein Koenig.


Gott, der du gross bist
gibst am liebsten grosse Gaben
Ach , dass wir Armen
nur so kleine Herzen haben!


Heho, spann den Wegen an,
den der Wind treibt Regen uebers Land,
hol die goldnen Garben, hold die goldnen Garben.

Himmel und Erde muessen vergehn,
aber die Musica bleibet bestehn


Ich armes welches Teufli,
bin muede vom Marschieren,
ich habe verlorn mein Pfeifli
aus meinem Mantelsack,
Schad't nichts, ich hab's gefunden,
was du verloren hast


Ich lieb dich so fest
wie der Baum seine Aest
wie der Himmel seine Stern'
grad so hab ich dich gern!
[from my mother, see below]

Ich will den Herrn loben
alle Zeit, alle Zeit,
sein Lob soll immerdar
in meinem Munde sein.
[Telemann)


Jubilate Deo, Jubilate Deo
Halleluja,
Halleluja, Halleluja---
Halleluja [Praetorius]


Kommt das Essen ist bereitet
fanget an, fanget an!


Lobet und preiset ihr Voelker den Herrn,
freuet euch seiner, und dienet ihm gern,
all ihr Voelker, lobet den Herrn.


Meister Jakob, Meister Jakob
schlaefst du noch, schlaefst du noch,
hoerst du nicht die Glocken,
bim-bam-bum, bim-bam-bum
= Frere Jacque, dormez vous,
sonnez la matine, bim -bam-bum

Mit uns springet, mit uns singt,
dass es immer schoener klingt,
la-la-la   la-la-la   la-la-la-la-la-la-la


Nacht bricht an
unser Tagwerk ist getan.
Bis der Morgen wieder lacht,
Gute Nacht, Gute Nacht [Karl Marx]



O wie wohl ist mir am Abend
wenn zur Ruh die Glocken laeuten,
bim-bam, bim-bam, bim-bam
[O wie wohl ist mir am Morgen,
wenn ich erwach ohn' alle Sorgen,
Dank, Dank, Dank, Dank, Amen!]

Pacem
pacem, pacem in terris, pacem


Ruhet von des Tages Mueh,
es will Abend werden ,
lasst die Sorg bis morgen frueh,
Gott bewacht die Erden

Sende dein Licht und deine Wahrheit
dass sie mich leiten zu deiner Wohnung
dass ich Dir danke, dass du mir hilfst [Ps. 43, 3]

Singt dem Herren,
singet ihm und jubilieret
allesamt in dieser Morgenstunde
Kommet herbei und danket ihm

Sitzt a kleins Vogerl auf'm Tannenbaum,
tut nichts als singen und schrein!
Was muss denn das fuer a Vogerl sein,
das muss a Nachtigall sein.

Nein, mein Schatz, das ist kein Nachtigall,
nein, mein Schatz, das derfst net glaub'n,
kein Nachtigall schlaegt auf kei'm Tannenbaum,
schlaegt in a Haselnussstaud'n.
[taught to me by my brother Eberhard
during the only time he visited me in Israel,summer 1969,
half a year before he was killed by an American soldier driver...]


Tanz rueber, tanz nueber,
tanz nauf und tanz no,
ei, leih mir dei Schaetzel,
die mein isch nit do,
i leih sie dir net, i geb sie dir net,
kein solchen Schmarotzer den brauch i ja net


Ubi sunt gaudia, nur wo Engel singen,
nova cantica, und Glocken klingen,
in regis curia, eia waern wir da


Viel Glueck und viel Segen
auf all deinen Wegen,
Gesundheit und Wohlstand
sei auch mit dabei.

Viva, viva la musica,
|:Viva, viva la musica :|

Vom Aufgang der Sonne bis zu ihrem Niedergang
|::sei gelobet der Name des Herrn,:|


Wachet auf, wacht auf, es kraehet der Hahn,
die Sonne betritt ihre goldene Bahn.

Wer wird uns bringen ans andere Ufer,
Faehrmann, Faehrmann, komm und hol ueber,
ueber, ueber , ueber

Zieh mit der Sonne [zum Abschied]

Zeit ist's - Ps. 119:126 - June 26, 2013
dedicated to Franz Rosenzweig, my father-in-law's article "Zeit ist's"-1916

The burning of 3 "witches" in Switzerland, 1585

Right after having written my assumption
about "repression-regression" [in the left frame]
I read in Wikipedia about witch-hunt
"In Denmark, the burning of witches
increased following the reformation
of 1536.
Christian IV of Denmark, in particular, encouraged this practice,
and hundreds of people were convicted of witchcraft and burnt."

Der Kanon mit Z "Zum Geburtstag" hat mich nicht beruehrt.
Du weigerst Dich, selber einen Kanon ueber Zeit ist's zu machen.
Wie oft - hat grade der Widerstand den Funken entzuendet!
Also legte ich mich aufs Bett - Handflaechen ueber die Augen-
und wollte mir eine Stunde Zeit lassen, um inspiriert zu werden.
Schon nach 30 Sekunden sprang ich auf und an den Keyboard.
'Wenn lateinische Kanons wie "pacem in terris", "Viva la Musica"
nur 3 Worte enthalten muessen, und 4 deutsche Worte genuegen
in dem letzten schoenen, von Dir gefundenen: "Zieh mit der Sonne",
dann ist wohl in dem " ET La-ASOT la-SHEM " a l l e s gesagt!'

Die Melodie fuer die erste Zeile - in deutsch - war sofort da,
daraus ergab sich die zweite - in english,
und fuer die dritte hab ich den Anfang der ersten einfach umgedreht.
In dieser Trinitaet der Sprachen (viel davon in Rosenzweigs Artikel von 1916)
kommt auch die Doppeldeutigkeit des Spruchs schoen zum Ausdruck:
'Es ist Zeit, dass Du, Gott, etwas tust, bzw. dass ich etwas fuer DICH tue.'
Die vielleicht tiefste Neuerung in der Buber-Rosenzweig Bibel-Uebersetzung ist,
dass sie YHWH als Personalpronomen verstanden, also ICH, DU, ER, DICH, DIR
Die Harmonie der drei Zeilen ist zwar fad, aber es singt sie ja niemand als Kanon!

So nun darst Du "von Deiner Arbeit ruhen".
Grossen Dank

Rachel

SongGame 2007_12_29
German&Hebrew Canons

I feel driven, on October 26-27, 2010,
to dive into the history of the Suabian Templers, nowadays based in Stuttgart
by copying most of the paper brochure
which Me'ir gave us about
"Footprints of the Templers,
The Wuerttemberg Templers in the Holy Land".
and (mostly in my mind) comparing the information
with what I once learnt, taught and applied:
the facts of the incredible accomplishments
of the first   incredibly   courageous   Zionist.


Moreover - I always had an inkling,
that I was around in the twenties
in the Yezreel Valley.
Now this inkling has become a pervasive fantasy about my connection to both:

a) the Jewish pioneers,
as exemplified in Alexander Zaid,
murdered 5 weeks before my birth in 1938,
His mother belonged to the "Sobbotniks",
another Christian sect, but tending to Judaism.

b) the Templers at Betlehem-in-the Galilee,
10 km from Sheikh Abreik Hill [Bet-Zaid & Giv'at Zaid]
where Alexander & Zippora found refuge in 1926 from their own companions in Kfar Gil'adi,
and where in winter 1963-64 Kfar Tikva,
a village for adults-with-special-needs
was installed,
realized by German pietists from the Black Forest, with "my" Rafael Rosenzweig as the administrator.
This was 3 months before we could marry,
dreaming about living and working together
where Alexander Zaid had worked and died.
But Rafael was expelled after 2 months,
as "not fitting" the Pietists' beliefs...
I saw "Kfar Tikva - Hope Village" only from afar.

In the twenties
there was nothing between Zaid's Sheikh Abreik
and the two Templer settlements in that area,
Betlehem and Waldheim [today Aloney-Abba]
[Ramat-Yishai was founded in 1925, Bet-Shearim in 1926,
Tivon, the nearby town, only in 1947!]
They were direct neighbors:
The Jewish Russian Zaids
and the Christian German Templers!
Why was I led to live for some days
at Betlehem and Waldheim in Febr. 1988?
Why is the composition of photos dated
February 20, 1988, my mother's death day?

From Me'irs brochure about the Wuerttemberg Templers:
[my few, accidental comments- comments often only by coloring a name or word that brings up emotions - are in brown or purple.. - the links are also mine]

Who are the Templers? ... they have nothing to do with the Knights Templar of the crusader era. That order was dissoved in 1312 AD.
Following the call of their faith, they began moving to the Holy Land in 1868.      They were the first to successfully drain swamps and make the land habitable for Europeans. To this day, many traces testify to their beneficial activity.
[Petah Tikva, the "Mother of the Settlements", was founded in 1878 by religious pioneers from Europe ]

The Christian community of the Templers evolved out of mid-nineteenth century Protestant Pietism. The Temple Society was brought into being by the theologian Christoph Hoffmann (1915-1885), who was the son of the founder of the Korntal [!] Pietist Community near Stuttgart and delegate to the 1848 National assembly in the Frankfurt Paulskirche.....

In view of the grave social ills of the time....they wanted ( - after the model of the early Christian Church) - through the establishment of communities of like-minded people... to gradually pervade and transform society...In these communities, where tolerance and love of neighbour were practised, individuals would see themselves as living components of a spiritual temple of God, as demanded in the New Testament - hence the name Templers.

They made the task of working towards the kingdom of God the centre of their lives and founded their first model community not far from Stuttgart, in Kirschenhardthof, in 1856.They understood the prophetic promise that God's kingdom would begin its victorious spread in Jerusalem as a call that they should also strive for it in the holy Land and from communities there. Thus, many of them sold all they had and emigrated from Wuerttemberg, from Saxony [the country of my mother and her ancestors...], from the USA and from the Caucasus [one of the areas to where the "Sobbotniks", were deported) to the Holy Land, then a desolate region of the Turkish Empire, and to Jerusalem.
The work of the Templers [see how similar it is to that of the Jewish settlers, and all this at the same time!]
"When the Templers began establishing their settlements in 1969, the country had not one decent seaport, its forests had been cut down, agriculture was primitive and there were more dilapdated townships than inhabitable ones. It was a country with no coach traffic, no hotels and no trained physicians."
So wrote the Israeli historian of the University of Haifa, Prof. Alex Carmel (died 2002), in his book "Die Siedlungen der wuerttembergischen Templer in Palaestina 1968-1918" (The Settlements of the Wuerttemberg Templers in Palestine 1868-1918).

After years of meticulous planning, the first four Templer settlements emerged in Haifa, in Jaffa, in Sarona near Jaffa and in Jerusalem. Initially the newcomers concentrated on getting established in agriculture. They laid out fields, vineyards and orchards and successfully employed modern working methods. Their steam-powered oil presses and flourmills were open for business to the local population also. Qualified tradesmen began operating workshops of every kind, and factories emerged, producing soap, machines, beer and cement, to name but a few; others opened shops, banks and hotels. A doctor set himself up in Haifa as early as 1870, and another one in Jaffa, and European-style pharmacies and infirmaries commenced operations in both towns.

"The Templers soon gained a reputation for their skills and their diligence. They built exemplary colonies and pretty houses surrounded by flower gardens - a piece of their homeland in the heart of Palestine" (Carmel)

The generously laid-out Haifa Templer settlement has meanwhile become the heart of the city. (It's where the families of Nimr Ismair and Ibrahim Sam'aan lived in the seventies, and where many of the sessions of the Partnership Committee took place...) Then Jerusalem consisted of only the Old City within its walls, as we still find that part today. It began to outgrow its walls only after the Templers founded their settlement on the Plain of Rephaim.
[why don't they mention "Mishkenot Sha'ananim"?

Wikipedia: Mishkenot Sha’ananim (lit. Tranquil Abode) [see also the version and images in Hebrew] Mishkenot Sha'ananim was the first Jewish neighborhood built outside the walls of the Old City of Jerusalem, on a hill directly across from Mount Zion. It was built by Sir Moses Montefiore in 1869 as an almshouse, paid for by the estate of a wealthy Jew from New Orleans, Judah Touro. Since it was outside the walls and open to Bedouin raids, pillage and general banditry rampant in the region at the time, the Jews were reluctant to move in, even though the housing was luxurious compared to the derelict and overcrowded houses in the Old City. As an incentive, people were even paid to live there, and a gate was built around the compound with a heavy door that was locked at night. The name of the neighborhood was taken from Isaiah 32:18: "My people will abide in 'mishkenot sha'ananim' (peaceful habitation), in secure dwellings and in quiet resting places." See my experience in Mishkenot Sha'ananim [with my friend Lior] right after my morning visit in the Templers' graveyard and before my visit to the grave with my German family...

The Templers' decisive contributions to the country during these early years were the building of new roads and the improvement of the existing transport routes, because up to then there was only one road fit for vehicular traffic, namely the road the pildgrims travelled from Jaffa to Jerusalem.

Architects and engineers, including the perhaps best-known second-generation Templer, Gottlieb Schumacher (1857-1925, from Tuebingen and Ohio), realised these ambitious plans, together with Templer building firms such as Beilharz Brothers. In addition to his work in town planning, cartography and scientific publications, Schumacher led the first archaeological excavations at Megiddo from 1903-1905. The Haifa University's Institute for research into the Christian Contribution ot the Restoration of Palestine in the 19th Century bears his name.

The road from Haifa to Nazareth was the first to be built. The construction costs were largely carried by the members of the Haifa Templer Community. The new road made relatively convenient and safe pilgrim journeys to Galilee possible. Templer families built and ran hotels in Haifa, Tiberias and Nazareth. Regular coach services operated between Haifa and Acre, and between Jaffa and Jerusalem. Where previously goods transport and travel were only possible using beasts of burden, or boats along the coast of the Mediterranean, the face of the country was now changing. The groundwork for the development of a modern economy had been created.

In addition, the Jewish immigrants who began arriving in the late [?] 19th century were able to draw on the knowledge and experience of the Templers,
who not only were commissioned with building work in Zikhron-Ya'akov [founded 1882!] and Bath Shlomoh [1889], but also supplied the Jewish settlers with foodstuffs and household equipment. [What about the first Jewish settlement - Petach-Tikvah - founded 1878 ?]

Due to the increased volume in domestic markets and the development of trade links with Europe and the USA, some of the workshops and service industries of the Templers grew into sizeable enterprises.

New agricultural settlements (Sarona, Wilhelma, Betlehem and Waldheim) were founded. Even though the Temple Society in Palestine remained a small community of less than 1500 people, its contribution to the development of the country was fruitful in manyways.

The settlements were pushed to the brink of disintegration during World War I when the British, after occupying Palestine in 1918, deported a large number of Templers to internment in Egypt and denied them the return to their settlements after the war. Permission to re-enter Palestine was not forthcoming until international intermediaries intervened on behalf of the Templers, who then returned to restore their houses and farms, which had been badly damaged by the ravages of war. .

However, Great Britain's entry into World War II signalled the end of the Templers' work in Palestine. They were interned in their own settlements , and a large proportion, consisting mainly of younger families, was deported to Australia in 1941 [see their website]. The last of those remaining had to leave the country when the State of Israel was proclaimed in 1948.
[The brochure says nothing about the Nazi involvment of part (or all?) of the Templers....]

Footprints of the Templers:
Haifa, Jerusalem, Sarone, Wilhelma, Betlehem, Waldheim.

Haifa
The first Templers arrived in 1868. They bought land at the foot of Mt Carmel, to the west of the then Arabic town. .. it became a new economic centre in northern Palestine. "In those days, Haifa was still a miserable place, overshadowed by Acre [Acco], the district capital. Most of the 4000 inhabitants lived crowded within the city walls. If there was anything like a fresh breeze to be felt in the small town at that time, it was the German settlers who now provided a decisive impetus for its development" (Carmel).

Today, the "German Colony" is situated in the centre of the City of Haifa. The former has become a landmark of the city. It runs straight from the sea to Mt. Carmel. Jakob Schumacher from Tuebingen built it in 1869. What was then a vision in the wilderness is today Ben Gurion Ave, "one of the most beautiful streets in Israel". [How often did I walk this road up and down, as well as the parallel road with the Arab-Jewish center "Bet-HaGefen" at its corner, and had no idea about the Templers from my home-country, and what they did there one hundred years before!]

Many a doorway is still graced by a Bible quotation chiselled into its lintel. The old Templer neighbourhood extends along Ben Gurion Ave and across two roads running parallel to it, from the port facilities up to the foot of Mt. Carmel, along the former Weinstrasse (now HaGefen Rd) . ..
A new suburb with residential areas, a hotel and a sanatorium was developed around 1890 in a generously laid out pine grove on Mt Carmel. The memorial stone commemorating the visit to the Holy Land by Kaiser Wilhelm II in 1898 can still be seen on Panorama Road (Yefe Nof). Looking down from this road over the Baha'i temple and across the red-tiled roofs of the Templer houses out to sea, the view is simply stunning (see cover page of the brochure, "google" for images about Templers in Haifa).

Jerusalem
The first Templers who moved to Jerusalem lived in the Old City but, in 1871, Matthaeus Frank from Neuffen near Stuttgart, bought a piece of land on which he built a steam-driven flourmill [how strange, that his pioneer of Jerusalem, too thought of a flourmill like Montefiore, except that Montefiore's was driven by wind and founded already in 1857...] and a home whose front door still features the Eben Ezer 1873 incription. This house, not far from Jerusalem's Jaffa Gate, was the start of the Templer community on the Plain of Rephaim, where businessmen, travel agents, hoteliers, tradesmen, architects, innkeepers, teachers and public servants soon settled. This is also where Christoph Hoffmann relocated the Templer head office and secondary school. The Templer president now lived in Jerusalem which quickly became the spiritual and cultural centre of the Temple Society.

The establishment of schools was among the most urgend community projects for the Templers in new settlements and was carried out at great financial cost. These schools were also open to students of other nationalities and religions.

A walk through the lanes of the settlement with its quite well-preserved houses and gardens is a rewarding experience. Situated along Rephaim Road, the "German colony" is bounded by Bethlehem Road in the east. Just were the two roads meet at an acute angle is the Saal, the Templer place of worship, which now serves the Armenian Patriarchate as a church. New constructions are now planned on the site of the two adjacent school buildings.

Betlehem and Waldheim and Wilhelma
The agricultural settlement of Betlehem was founded in 1906, not far from the Plain of Yezreel. ...Just a few kilometers away, the settlement of Waldheim was founded in 1907 by the descendants of the Haifa Templer families who had returned to the Protestant Church. - [now Aloney-Abba].
Wilhelma, now Bney-Atarot, the charm of rural Templer settlements is best preserved. Founded in 1902, its significance throughout the surrounding area was enhanced by the establishment of an agricultural school in 1909, by the introduction of artificial fertilisers and by effective animal husbandry. The products of its cooperatively managed dairy (which had an exemplary hygienic standard) were particularly in demand. The town, now a moshav, is situated not far north of Ben Gurion airport in the direction of Petah-Tiqvah.
Wilhelma was extensively damaged when the advancing British troops battled the Turks in World War I. In World War II, Wilhelma - like Sarona, Betlehen and Waldheim - was transformed by the British Mandate Authority into an internment camp for German nationals.

Jaffa
The first Christians who settled as a group in Jaffa in the 19th century were Adventists from the USA. They, too were well prepared for settlement in the disease and epidemic-ridden land, even bringing with them their disassembled prefabricated houses. But the undertaking, which was begun with such great expectations, failed after only one year. The Templers acquired the timber houses in 1869 and several of them exist to this day.

Most of the newcomers were engaged in a trade. Hotels were fitted out, a small pharmacy and an infirmary, both of which had been taken over from the Basler Pilgermission, were expanded and a doctor established his medical practice.
Regular coach services soon connected Jaffa and Jerusalem. Farmers concentrated on the cultivation of citrus fruits: Jaffa oranges soon became a household word.When this neighbourhood, nicknamed Amelikan, ran out of space, the Templers of Jaffa spread to a place called Walhalla [this name has a nauseating ring after the Nazi period] a little further north around 1892. A small, but by no means insignificant industrial area developed there, including the well-known iron foundry and machine workshop of the Wagner Brothers from Maegerkingen.

Sarona [See an impressive image of "Sarona among Skyscrapers"]
Since there was no space for sustained agriculture in Jaffa, the Temple Society bought land in the Plain of Sharon along the Yarkon (Audsche) Riffer in 1871. This plain, after which the new settlement was named, was full of swamps and malaria was rampant. A large number of settlers, including many children, fell victim to the disease. But the survivors did not give up; they drained the swampy ground and planted eucalypts in great numbers wherever possible. By 1873, malaria was largely defeated but, as late as 1902, Sarona still had to spend large sums of money on draining swamps.

Ten years after its founding, Sarona was a flourishing colony, not least through viticulture, which the farmers pursued as a specialty sideline to agriculture and animal breeding. Intensive orange cultivation was added in due course.
Today, Sarona (Ha-Kyria) is situated in the centre of Tel Aviv. The houses of the former settlers are seen on both sides of Kaplan Street. They were occupied by the Israeli military for many years. The houses vacated south of Kaplan Street have been restored and declared a Municipal Historical Park-Sarona Gardens .

        As an antidote to this brochure, obviously written by Templers,
      read the - painful - article Sarona, the Kirya in Tel Aviv was founded by the Templars

Naturally, not all Templers lived in the named compact settlements. As early as the 1870s, the wagner flourmill began operating in Nazareth; it is now the St Charles Hospice of the Rosary Sisters. Those days also saw the establishment of the Hotel Galilee. Traces also in Tiberias and Ramleh.

The Templer Cemeteries:
Life continues in the former Templer settlements: new people live in the houses, and the fields are tended by others. What has remained, however, are the Templer cemeteries in Haifa and in Jerusalem. Originally, each Templer settlement had its own burial ground but, in 1964, the cemeteries of Waldheim, Betlehem (Haglilit) and Wilhelma were closed and the mortal remains re-interred in the Haifa and Jerusalem. The deceased of Sarona/Jaffa had been transferred to Jerusalem in 1952.
... The Templers today: Following World War II and the loss of their Palestine settlements, the Templers reunited in new communities. After their liberation from internment, Australia offered the Templers the chance to stay... In Germany a new community centre was established in Stuttgart.
Their baisc concepts: "Set your mind on God's kingdom and his justice before everything else. ... trusting in God, loving their neighbour, acting responsibly towards the world and committed to furthering God's kingdom of love and kindness among humans." They feeel a bond with all those who also see their life's task as working towards these aims.