Enough

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עָבַר ʻâbar, aw-bar'; a primitive root; to cross over; used very widely of any transition (literal or figurative; transitive, intransitive, intensive, causative); specifically, to cover (in copulation):—alienate, alter, × at all, beyond, bring (over, through), carry over, (over-) come (on, over), conduct (over), convey over, current, deliver, do away, enter, escape, fail, gender, get over, (make) go (away, beyond, by, forth, his way, in, on, over, through), have away (more), lay, meddle, overrun, make partition, (cause to, give, make to, over) pass(-age, along, away, beyond, by, -enger, on, out, over, through), (cause to, make) proclaim(-amation), perish, provoke to anger, put away, rage, raiser of taxes, remove, send over, set apart, shave, cause to (make) sound, × speedily, × sweet smelling, take (away), (make to) transgress(-or), translate, turn away, (way-) faring man, be wrath.

See: https://www.blueletterbible.org/lexicon/h5674/kjv/wlc/0-1/

BeerSheva

Ashkenazi immigration absorption administrators faced enormous challenges in taking care of and acculturating the hundreds of thousands of immigrants from Europe. However, it was even more challenging for them to do so for the Mizrahim. The cultures, values and behavior of the Mizrahim differed greatly from the Ashkenazim. Ashkenazim, who believed they were superior to the Mizrahim, created absorption systems that discriminated against them and demeaned their culture. Jews of Moroccan ancestry, while proud Israelis, have never forgotten the second class treatment they or their families received in immigrating to Israel.

Ma’abarot (Transit Camps)

Ma’abara Tel Mond, 1950, By אין מידע – Mond House – Tel Mond via the PikiWiki – Israel free image collection project, Public Domain, via Wikimedia Commons

In the 1950’s, almost all Moroccan immigrants were first housed in ma’abarot (transition camps). In each of these camps, thousands of people lived under hundreds of tents. Some Moroccans stayed in the camps for as long as four years. Living conditions were extremely difficult, and it was difficult for camp residents to find work. Even those who were employed had difficulty providing for their families. Some Moroccans who brought resources with them became entrepreneurs in the camps, but most relied on government support. Many Moroccans were angry about the cold treatment they received from Ashkenazi government officials. In 1952, more than 220,000 people were living in ma’abarot.

Trailer for the Israeli Documentary Ma’abarot

Development Towns

Israel established a policy of guiding 60% of Moroccan immigrants from the ma’abarot into development towns. These towns would absorb hundreds of thousands of new immigrants, provide them with work and housing, protect existing settlements from attack and promote interaction between urban and rural settlements. By 2003, the country had created 30 development towns, with a total population of over 800,000 people. Mizrahim constituted 85–90% of the development town inhabitants during the 1960s and 1970s.

Many development towns did not thrive. First, the national government was unable to provide all the goods and services it promised. Second, Mizrahi inhabitants perceived that government officials discriminated against them. Third, government planners focused more on establishing development towns than on sustaining them. Finally, many inhabitants saw no future for themselves in the development towns and migrated to the cities.

In addition, planners expected that inhabitants would work in nearby agricultural settlements. However, few settlements needed such labor. Many entrepreneurs, whom planners expected to start up business in the development towns, preferred to initiate them in the cities. Also, town management was a challenge for new immigrants. Town leaders struggled with immense social problems as people adapted to their new lives. Young people were especially discontent that they could not live in the cities.

On the other hand, better planned towns, mostly those established after 1965, succeeded. Larger, southern and coastal towns, such as Beersheba and Ashdod, grew faster than smaller ones in the North.

Moroccan Jews living in many development towns felt marginalized. They believed the Ashkenazim viewed them as inferior. Communities found themselves dispersed across the country, families were separated, and traditional secular and religious leaders were dismissed from their duties. In response, many development town inhabitants took part in organized protests over living conditions. Moroccans living in development towns joined other Mizrahim in supporting right-wing parties, such as Likud, and the Sephardic Orthodox religious party, Shas.

I've Been to the Mountaintop

if I were standing at the beginning of time, with the possibility of taking a kind of general and panoramic view of the whole of human history up to now, and the Almighty said to me, "Martin Luther King, which age would you like to live in?" I would take my mental flight by Egypt and I would watch God's children in their magnificent trek from the dark dungeons of Egypt through, or rather across the Red Sea, through the wilderness on toward the promised land. But I wouldn't stop there.

Now that's a strange statement to make, because the world is all messed up. The nation is sick. Trouble is in the land; confusion all around. That's a strange statement. But I know, somehow, that only when it is dark enough can you see the stars. And I see God working in this period of the twentieth century in a way that men, in some strange way, are responding.

We are saying that we are determined to be men. We are determined to be people. We are saying -- We are saying that we are God's children. And that we are God's children, we don't have to live like we are forced to live.

Now, what does all of this mean in this great period of history? It means that we've got to stay together. We've got to stay together and maintain unity. You know, whenever Pharaoh wanted to prolong the period of slavery in Egypt, he had a favorite, favorite formula for doing it. What was that? He kept the slaves fighting among themselves. But whenever the slaves get together, something happens in Pharaoh's court, and he cannot hold the slaves in slavery. When the slaves get together, that's the beginning of getting out of slavery. Now let us maintain unity.

It's all right to talk about "long white robes over yonder," in all of its symbolism. But ultimately people want some suits and dresses and shoes to wear down here! It's all right to talk about "streets flowing with milk and honey," but God has commanded us to be concerned about the slums down here, and his children who can't eat three square meals a day. It's all right to talk about the new Jerusalem, but one day, God's preacher must talk about the new New York, the new Atlanta, the new Philadelphia, the new Los Angeles, the new Memphis, Tennessee. This is what we have to do.

And some began to say the threats, or talk about the threats that were out. What would happen to me from some of our sick white brothers?

Well, I don't know what will happen now. We've got some difficult days ahead. But it really doesn't matter with me now, because I've been to the mountaintop.

And I don't mind.

Like anybody, I would like to live a long life. Longevity has its place. But I'm not concerned about that now. I just want to do God's will. And He's allowed me to go up to the mountain. And I've looked over. And I've seen the Promised Land. I may not get there with you. But I want you to know tonight, that we, as a people, will get to the promised land!

And so I'm happy, tonight.

I'm not worried about anything.

I'm not fearing any man!

Mine eyes have seen the glory of the coming of the Lord!!

https://www.americanrhetoric.com/speeches/mlkivebeentothemountaintop.htm