Monday 1 December 2008

THE PORTUGUESE JEWS OF NEWPORT (I)


To read this excellent text please click here : The Portuguese Jews of Newport (I)

JEWISH HOSTAGES TORTURED BEFORE BEING MURDERED

Doctors Shocked by Horrible Torture of Mumbai Hostages
They said that just one look at the bodies of the dead hostages as well as terrorists showed it was a battle of attrition that was fought over three days at the Oberoi and the Taj hotels in Mumbai.
Doctors working in a hospital where all the bodies, including that of the terrorists, were taken said they had not seen anything like this in their lives.
"Bombay has a long history of terror. I have seen bodies of riot victims, gang war and previous terror attacks like bomb blasts. But this was entirely different. It was shocking and disturbing," a doctor said.
Asked what was different about the victims of the incident, another doctor said: "It was very strange. I have seen so many dead bodies in my life, and was yet traumatised.
A bomb blast victim's body might have been torn apart and could be a very disturbing sight. But the bodies of the victims in this attack bore such signs about the kind of violence of urban warfare that I am still unable to put my thoughts to words," he said.
Asked specifically if he was talking of torture marks, he said: "It was apparent that most of the dead were tortured. What shocked me were the telltale signs showing clearly how the hostages were executed in cold blood," one doctor said.
The other doctor, who had also conducted the post-mortem of the victims, said: "Of all the bodies, the Israeli victims bore the maximum torture marks. It was clear that they were killed on the 26th itself. It was obvious that they were tied up and tortured before they were killed. It was so bad that I do not want to go over the details even in my head again," he said.
Corroborating the doctors' claims about torture was the information that the Intelligence Bureau had about the terror plan. "During his interrogation, Ajmal Kamal said they were specifically asked to target the foreigners, especially the Israelis," an IB source said.
It is also said that the Israeli hostages were killed on the first day as keeping them hostage for too long would have focused too much international attention. "They also might have feared the chances of Israeli security agencies taking over the operations at the Nariman House," he reasoned.
On the other hand, there is enough to suggest that the terrorists also did not meet a clean, death.The doctors who conducted the post mortem said the bodies of the terrorists were beyond recognition. "Their faces were beyond recognition."There was no way of identifying them," he said.
Asked how, if this is the case, they knew the bodies were indeed those of the terrorists, he said: "The security forces that brought the bodies told us that those were the bodies of the terrorists," he said, adding there was no other way they could have identified the bodies.
An intelligence agency source added: "One of the terrorists was shot through either eye."A senior National Security Guard officer, who had earlier explained the operation in detail to rediff.com, said the commandos went all out after they ascertained that there were no more hostages left.
When asked if the commandos attempted to capture them alive at that stage, he replied: "Unko bachana kaun chahega (Who will want to save them)?"

THE REBBE WHO SAVED A VILLAGE


The Rebbe Who Saved a Village


For a while, it seemed that all was lost... then came a leader's bold response to the crippling tragedy


Editor's note: In light of the recent tragedy which struck the Chabad-Lubavitch community, we find the following account, penned more than fifty years ago, particularly poignant--and most relevant.What follows is a free translation of a story that appeared in the Israeli newspaper Yediot Achronot on Iyar 4, 5717 (May 5, 1957). We have left the article basically as it was originally published despite the fact that it contains some factual inaccuracies, because of its vivid portrayal of the mood of the time and the Israeli reporter's impression of the people and the events he describes.






On the eve of Yom HaAtzmaut (Independence Day) last year, as the bonfires were being raised on Mount Herzl in Jerusalem, the lights were burning also in Tzafrir (Kfar Chabad), the Chabad-Lubavitcher village in the Lod Valley.


For four days the village had been in deep mourning and grievous anguish, the likes of which the Lubavitcher chassidim had not known in many years. On that black and bitter night, a band of fedayeen entered the village. They made their way to the synagogue of the local agricultural school, where the school's young students were in the midst of the evening maariv prayers, and raked the room with fire from their Karl-Gustav rifles. They reaped a cruel blood-harvest: five children and one teacher were killed and another ten children wounded; their pure, holy blood soaking the siddurim that fell from their hands and splattering the synagogue's white-washed walls.


The village chassidim, brawny, broad-shouldered Russian Jews with thick black beards and bushy brows, stood dumbfounded before the terrible scene that met their eyes. A pogrom in Israel! A pogrom in Chabad! they whispered, and bit their lips in rage. The women stood there too, hefty, handsome Russian matrons, wringing their hands and murmuring to themselves in Russian and Hebrew, their eyes emitting an endless stream of tears.


This was not a common scene for the Lubavitchers. These Chassidim, who had survived the pogroms in Czar Nikolai's Russia and whom the Red Army could not intimidate, who had been banished to the frozen plains of Siberia, whose backs decades in Stalin's prisons and camps could not bow, now stood stooped and despairing. Now, that the blow had hit home in the heart of the Jewish state.


In the center of the village stood Rabbi Avraham Maayor who had been a high-ranking officer in the Russian Army. Avraham Maayor, of whom legend told that he calmly stood and sang chassidic melodies as a band of soldiers beat him with the butts of their rifles, now stood crying out at the heavens: "Master of the Universe, Why?! How have the children sinned?!"
Despair and dejection pervaded the village, and began to eat away at its foundations. There were some who saw what happened as a sign that their dream of a peaceful life in the Holy Land was premature. Perhaps we should disband, seek refuge in safer havens? The village was slowly dying.


The Village Waits But it was clear to all that before any decisive move would be made, the Rebbe had to be consulted. Nothing would be done without his knowledge and consent. All awaited the telegram from "there," from New York, but the telegram was inexplicably not forthcoming. Four days had passed since the terror had struck. A lengthy telegram had immediately been dispatched informing the Rebbe of all the details of the tragedy, and an answer was expected that very night. But the Rebbe was silent. What happened, many wondered, why doesn't he respond? Has he not a word of comfort for his stricken followers?


A telegram from the Rebbe, it should be clarified, is an integral part of Chabad-Chassidic life across the globe. Every problem, every decision pertaining to the communal or private life of the Lubavitcher chassid is referred to the Rebbe's headquarters in Brooklyn, and whatever the reply, that is what is done. And the answer is always forthcoming, whether by regular post, express mail, or emergency telegram-depending upon the urgency of the matter-and always short, succinct, and to the point.


Why, then, is the Rebbe's answer on such a fateful matter tarrying? The village elders had no explanation, and, as the hours and days went by, the question continued to plague their tormented souls, and their anguish and despair weighed increasingly heavier on their hearts.
The Telegram And then, four days after the tragedy, the telegram arrived. The news spread throughout the village: A telegram from the Rebbe! The telegram has arrived! The entire village, men, women and children, assembled in the village square to hear the Rebbe's reply.
And the Rebbe was characteristically succinct. The telegram contained a single sentence-three Hebrew words-but these three words sufficed to save the village from disintegration and its inhabitants from despair. Behemshech habinyan tinacheimu, wrote the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson. "By your continued building will you be comforted."
The Chassidim of Kfar Chabad now had a firm grasp on their future: they knew what they had to do. They must build! The Rebbe said to build! And that by their continued building they will be comforted! That very night the village elders held a meeting to discuss how the Rebbe's directive might be implemented. After a short discussion, a decision was reached: a vocational school will be built where children from disadvantaged backgrounds will be taught the printing trade. On the very spot where the blood was spilled, the building will be raised.


The Rebbe Knew The next morning, all residents of the village gathered at the empty lot adjoining the agricultural school and began clearing and leveling the land in preparation for the building. The joy was back in their eyes.


In the weeks that followed, letters arriving from relatives and friends in New York described what had transpired there in those four endless days in which the village had awaited the Rebbe's reply.


For the entire month of Nissan, the month of the redemption, it is the Rebbe's custom to devote himself entirely to the service of the Creator, reducing his contact with his Chassidim to a minimum. Rare is the individual who is granted an audience with the Rebbe in this period, and all but the most urgent correspondence is postponed until the close of the auspicious month.
When the month of Nissan ends, a festive farbrengen (Chassidic gathering) is held at the Rebbe's headquarters on Eastern Parkway in Brooklyn, marking the Rebbe's resumption of his involvement with his thousands of followers across the globe. The Rebbe speaks for hours, his talks interspersed with bouts of song and l'chaims, often until the wee hours of the morning.
That year, the farbrengen marking the close of Nissan was also held. The tragic news from the Holy Land had arrived in New York moments before the farbrengen was scheduled to begin, but the Rebbe's secretaries decided to withhold the news from him until after the gathering. But what his assistants did not tell him, his heart seems to have told him. That night, the Rebbe spoke of Jewish self-sacrifice and martyrdom al kiddush Hashem (for the sanctification of G-d's name), about the rebuilding of the Holy Land, and the redemption of Israel. Tears flowed from his eyes as he spoke. All night he spoke and wept, sang and wept, and wept still more.
Why is the Rebbe weeping? Only a few of those present could guess-those who knew about the telegram from Kfar Chabad.


The farbrengen ended. The chassidim dispersed to their homes, and the Rebbe retired to his room. With great trepidation, two of the Rebbe's closest chassidim knocked on the Rebbe's door and handed him the telegram from Israel. The Rebbe sank into his chair. He locked his door and did not open it for three days. After three days of utter seclusion, he called his secretary and dictated his reply: Behemshech habinyan tinacheimu. By your continued building you will be comforted.


The chassidim of Kfar Chabad have fulfilled their Rebbe's request. Without the aid of philanthropists or foundations, they have raised 50,000 Israeli pounds, and today, one year after the tragedy, the new building of the vocational school is completed.
Tomorrow, as the citizens of Israel celebrate their eighth Independence Day, the chassidim of Kfar Chabad will hold a farbrengen and relate, again and again, the story of the three-word telegram that saved the village.
from : CHABAD.ORG (http://www.chabad.org/)
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