Friday, 13 June 2008

THE JEWISH COMMUNITY OF PORTUGAL (2)

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Portugal: Visiting Belmonte's New Old Jewish Community



Belmonte didn't get an official synagogue until 1996

For hundreds of years, the Marranos of Belmonte were forced to practice their Jewish belief in secret. It is only in the last couple of decades that this withdrawn community has opened up to the outside world.


Throughout most of the Middle Ages, Jews on the Iberian Peninsula enjoyed freedom, wealth and power. Yet the Spanish and Portuguese inquisitions in the late 15th century changed this. Those Jews who weren't expelled were forced to convert to Catholicism.

But in the small village of Belmonte, the Jewish community decided to risk persecution and even death and continued to practice their religion in secret. For centuries, these so-called Marranos led a clandestine existence.

Living among Christians, the Crypto-Jews in this mountainous northeast town close to the Spanish border protected themselves by giving the appearance of following the same religion. Prayers and traditions were practiced at home under maximum secrecy behind closed doors and windows.

The Marranos also abandoned circumcision, since any circumcised man would be highly suspicious. Writing in Hebrew was given up, as were most traditional Jewish rituals. Crypto-Jews even took up Christian names and went to church to mislead their neighbors.


The fear of persecution remained strong


Today, relations between Christians and Marranos are good. But that deep-seated fear of the outside world is still present, says José Henrique, an old Marrano in his seventies.

"Of course the times of inquisition are over, but the fear remains," Henrique says. "Many horrible things happened to the Jews over the past few centuries. Here in Belmonte, there was always mistrust."

The fear of persecution remained deep. But with the end of the Salazar dictatorship in the mid-1970s, the Marranos slowly opened up, says David Canelo, a history teacher in Belmonte who has written several books about them.

Yet Canelo says that even though the Crypto-Jews are progressively reintegrating into the wider Jewish religion, some are today still following secret rituals.

"In the past, the Crypto-Jews survived within the Catholic world and today, this secret Jewish religion still exists within Judaism," Canelo says. "But either way, it's a hidden religion." Belmonte's Jews still celebrate the passah feast secretly, as well as prayers and other ceremonies, he says.

"The reason lies in the traditions surrounding secrecy handed down from generation to generation, which has given the Crypto-Jews their strength and their secret character," Canelo says.


Even the food was affected


This clandestine existence even impacted the Marranos' diets as they prepared Alheira, the heavily seasoned sausages that are still very popular throughout many parts of Portugal. By adapting their Kosher cooking, the Marranos gave the impression that they ate pork. In fact, though, the recipe involved rabbit and chicken, says resident Antonia.

"Everything is mixed and in the end, it looks like if it was pig meat," Antonia says. "That's how we make Alheira."

The secret belief of Belmonte's Jews was not uncovered until the early 20th century. The Polish-Jewish mining engineer Samuel Schwartz discovered the Marranos in 1917 and subsequently published a book about his experiences.

But it still took decades for the community in Belmonte's Jewish quarter, with its maze of ancient alleyways and buildings, to openly live out their belief. A synagogue, built by wealthy Jewish donors from Morocco and North America, wasn't opened until 1996.

Belmonte's Jewish community was the only Iberian Jewish community to survive the inquisition. Their rich Sephardic tradition of Crypto-Judaism is considered unique in Europe.

Today, the Marranos claim to profess Orthodox Judaism. But research into Crypto-Jewish life remains extremely difficult for outsiders. Faced with a wall of silence and distrust, even Jews are subject to close scrutiny before they are introduced into the privacy of local families.

It's estimated that maybe 100 Marranos still live in Belmonte. But only very few are willing to speak -- and with the numbers dwindling rapidly, this is not likely to change in the future.

THE JEWISH COMMUNITY OF PORTUGAL (1)

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The Jews Of Portugal: The Modern Day Miracle (Part One)

By: Shoshana Matzner Bekerman


The small Jewish community of Lisbon recently celebrated Chanukah with a major community event, which took on a special meaning for them. The Jews in Portugal (similar to the history of the Jews of Spain) experienced a Golden Age and periods of unspeakable cruelty and persecution. The story of Chanukah is especially meaningful to the Jews of Portugal who are witnessing the revival of Jewish life and the restoration of the central synagogue in Lisbon (Shaarei Tikvah) after centuries of persecution and deportation since the Inquisition.


Early History

Legends tell that Jews first came to the Iberian Peninsula during the reign of King Solomon or in the time of Nebuchadnezzar. Jews lived and remained active in social and commercial life of the peninsula during the Visigoth and Muslim periods of occupation, fifth-to-eighth century C.E. Several important Jewish communities were already active when the kingdom of Portugal was founded in the 12th century.

During the first dynasty, Jews enjoyed relative protection from the crown. The crown recognized the Jewish community as a distinct legal entity and appointed specific rulers to adjudicate their cases. King Affonso Henriques (1139-85) entrusted Yahia ben Yahi III, a Jew, with the role of royal tax collector and supervisor; Yahia be Yahi III also became the first chief rabbi of the Portuguese Jewish community. Yahia ben Yahi’s grandson, Jose ben Yahi was appointed High Steward of the Realm, by Henriques’ successor, King Sancho I (1185-1211).

Tensions arose between members of the Jewish community that chose to remain faithful to their religion and the local clergy and middle/lower classes. The clergy wanted to invoke restrictions of the Lateran Council against the Jews, but King Dinis (1279-1235) resisted and reassured the Jews that they did not have to pay tithes to the church.


Golden Age Of Discovery

The 13th and 14th centuries were known as Portugal’s Golden Age of Discovery, in which Jews made a major contribution to Portugal’s success. In the early 14th century, more than 200,000 Jews lived in Portugal, which was about 20 percent of the total population. Jews lived in separate quarters with their own synagogue, slaughterhouse, hospital, jails, bathhouses and other institutions. A rabbi served as the administrative and legal authority within the commune.

Portugal was home to many famous Jews during this period. In fact, Jews became the intellectual and economic elite of the country. Abraham Zacuto composed tables that provided the principal base for Portuguese navigation, including those used by Vasco Da Gama on his trip to India.


Entrance to Shaarei Tikva, Lisbon’s main synagogue –
a symbol of the revival of the Jewish community of Lisbon.



Guedelha-Master Guedelha served as rabbi, doctor and astrologer for both King Duarte and King Alfonso V. Don Isaac Abarbanel was one of the principal merchants and a member of one the most influential Jewish families in Portugal. Another figure, Jose Vizinho, served as doctor and astrologer to King Joao II. Joao II also sent the Jew, Abraham deBeja, on many voyages to the East.

In this Golden Age, it was common to see Jews adorned in silk clothing, carrying gilt swords and riding beautiful horses. They were given preferential treatment by the kings. Naturally, this state of affairs gave rise to jealousy of the Jews’ success in the peasant and middle classes. Fights between Jews and Christians became more common after the influx of Jews from Spain into Portugal, in 1391.



Inquisition And Expulsion

The history of the Jews of Portugal is perhaps best illustrated by the memorial service that members of Portugal’s Jewish community held in a downtown Lisbon square − to mark the 500th anniversary of a massacre of thousands of Jews in the Portuguese capital’s streets. About 50 members of Lisbon’s Jewish community estimated to number around 1,000 gathered at dusk for the re-enactment of Manuel’s edict next to the Maria II National Theater, which was built on the site of an old Inquisition court. Chronicles from the time recount that at least 2,000 Jews were butchered and burnt alive when Catholic crowds, incited by a small group of priests, ran amok for three days in 1506.



Lisbon’s main synagogue Shaarei Tikva, recently renovated in the spirit of Nes Chanukah.


The solemn commemorations were the culmination of a process begun by former President Mario Soares in 1988, when he first apologized to Jews for centuries of persecution by the Grand Inquisition. Events included the inauguration of a synagogue in the small eastern town of Belmonte, where Jews secretly preserved their religion and traditions for centuries, held at Lisbon’s Maria II National Theater. Then, speaking to a packed Parliament, Portugal’s President Sampaio said the expulsion of Portugal’s Jews was an “iniquitous act with deep and disastrous consequences” for Portugal, which at the time, was one of Europe’s richest and most powerful nations.

Justice Minister Jose Eduardo Vera Jardim called the expulsion of Portugal’s Jews “a black piece of our history.” The state, he said, owed Jews “moral reparation” for centuries of “brutal persecution, deaths at the stake ... and confessions and abjurations obtained by torture.”

The 1496 expulsion was politically motivated. Manuel saw a chance of ruling the whole Iberian Peninsula by marrying Spain’s princess Isabella. Her parents, the fervent “Catholic kings” Ferdinand and Isabella, had already deported Spain’s Jews four years earlier, and would only bless the marriage if Manuel followed suit. About 60,000 Spanish Jews who had taken refuge in Portugal under Manuel’s pragmatic cousin Joao II, prepared to flee. But Manuel, anxious not to lose a pool of talent that had helped improve the technology and cartography used by Vasco de Gama and other Portuguese discoverers, cut a last-minute deal. Jews would be allowed to stay another 20 years if they converted to Christianity. But that did not always help. The Portuguese Inquisition, at times crueler than its Spanish counterpart, persecuted, tortured and burned at the stake tens of thousands of Jews.

Attempting to evade the Inquisition, many Portuguese Marrano families fled to Amsterdam, Salonika and other places across the Old and New worlds. In 1654, 23 Portuguese Jews arrived in New Amsterdam (New York) and became the first Jewish settlers in the United States. The stream of refugees did not stop until the end of the Inquisition in the late 18th century. The last public auto-da-fe took place in 1765; however, the Inquisition was not formally disbanded until after the liberal revolt in 1821.



Lisbon’s main synagogue Shaarei Tikva, view from the Women’s balcony.



Around 1800, Portugal decided to “invite Jews” back into the country and reverse Portugal’s economic decline. The first Jewish settlers to come were British. Tombstones, inscribed in Hebrew and dating back to 1804, can be found in a corner of the British cemetery in Lisbon. Other Jewish immigrants came from Morocco, Tangiers and Gibraltar.

In 1892, the Jewish community was granted official recognition, and the Shaarei Tikvah synagogue was built in Lisbon. However, the synagogue was not allowed to face the street. In 1912, the new Portuguese Republic reaffirmed the community’s rights. The Jewish community was able to maintain places of worship, a cemetery and a chevra kadisha (burial society) and could slaughter animals in accordance to Jewish law, register births, deaths, and marriages and collect charity. Conversions to Catholicism, however, were still frequent in the 1920’s, splitting families; this tendency declined by the 1950’s.



Jewish Renaissance And Contemporary Jewish Life In Portugal



Interview with Esther Muznik, Spokeswoman and Vice President of the Jewish Community of Portugal:

Mrs. Esther Muznik, the dynamic spokeswoman and vice president of the Jewish community of Portugal is a remarkable figure in the Lisbon Jewish community.

Mrs. Muznik was the instrumental force behind the restoration and renovation of the Shaarei Tikvah synagogue in Lisbon. Her current activities include lecturing on the Jewish history of Portugal in the University of Lisbon, editing Tikva, the magazine of the Jewish community, and helping to organize the various activities of the Comunidad Israelita de Lisboa – the Jewish community of Lisbon.

Mrs. Muznik emphasizes the wide scope and dynamic nature of the activities of the Jewish community center of Lisbon, which include: courses available for children, youth and adults in Ivrit and conversation; Daf HaYom shiurim for men; preparation for bar and bat mitzvah; study groups in Kabbalah, Jewish philosophy, parshat ha’shavua, mussar (messilat yesharim), and basic concepts of Judaism and Halachah.

Mrs. Muznik notes that the Jewish community does not currently have a chief rabbi. However, tefillot are held regularly at the synagogue, and the community center, which is based in the Shaarei Tikvah Synagogue, conducts activities and programs for all Jewish holidays, as well as Yom HaShoah (which takes on a special meaning in Portugal), and Yom Haatzmaut.

Mrs. Muznik is especially proud of the activities of the youth movement Dor Chadash, initiated five years ago to assure that the Jewish youth have a proper framework to form their Jewish identity. One of the recent developments in the community was the opening in 2004 of the Maccabi Country Club in Lisbon (founded among others, by Arnaldo Grossman, who arrived in Lisbon from Brazil in 1989 to establish a real estate company in Lisbon. He became one of the most successful businessmen in his field by introducing the use of the Internet to the R. E. business in Portugal.) The Maccabi club enables the Portuguese Jewish youth and adults to associate with other Jewish communities and clubs around the world – especially the Spanish Maccabi club which has become sort of a “sister club.” Mrs. Muznik helps organize the joint activities as a way for the Jewish youth of Portugal and Spain to maintain close ties and strengthen their Jewish identity and feeling of solidarity.

When asked about the source of her motivation for community service, Mrs. Muznik replies that her grandfather came to Portugal from Warsaw in the 1920’s to serve as a chazan for the community. Her mother’s side originally came from Berdichev. Her strong Jewish background is the driving force that guides her spirit in energizing the reviving Jewish community of Portugal.

This Chanukah, the Jewish community in Lisbon currently has reached out to Jewish communities around the world, to seek help in restoring the religious Judaica items for the renovated main synagogue Shaarei Tikvah. Details are available for those interested in helping at: www.cilisboa.org/abt_donat.htm

Eric Clapton - Crossroads

CROSSROADS

I went down to the crossroads, fell down on my knees.
I went down to the crossroads, fell down on my knees.
Asked the Lord above for mercy, "Save me if you please."

I went down to the crossroads, tried to flag a ride.
I went down to the crossroads, tried to flag a ride.
Nobody seemed to know me, everybody passed me by.

I'm going down to Rosedale, take my rider by my side.
I'm going down to Rosedale, take my rider by my side.
You can still barrelhouse, baby, on the riverside.

You can run, you can run, tell my friend-boy Willie Brown.
You can run, you can run, tell my friend-boy Willie Brown.
And I'm standing at the crossroads, believe I'm sinking down.

ERIC CLAPTON - WONDERFUL TONIGHT

WONDERFUL TONIGHT

It's late in the evening; she's wondering what clothes to wear.
She puts on her make-up and brushes her long blonde hair.
And then she asks me, "Do I look all right?"
And I say, "Yes, you look wonderful tonight."

We go to a party and everyone turns to see
This beautiful lady that's walking around with me.
And then she asks me, "Do you feel all right?"
And I say, "Yes, I feel wonderful tonight."

I feel wonderful because I see
The love light in your eyes.
And the wonder of it all
Is that you just don't realize how much I love you.

It's time to go home now and I've got an aching head,
So I give her the car keys and she helps me to bed.
And then I tell her, as I turn out the light,
I say, "My darling, you were wonderful tonight.
Oh my darling, you were wonderful tonight."

SITTING ON THE DOCK OF THE BAY

SITTING ON THE DOCK OF THE BAY

Sittin' in the mornin' sun
I'll be sittin' when the evenin' come
Watchin' the ships roll in
Then i'll watch 'em roll away again ...Yea

Im sittin' on the dock of a bay
Watching the tide roll away ...ohhh
Im just sittin' on a dock of a bay
Wastin' time

I left my home in Georgia
Headed for the Frisco bay
Coz i have nuthin' to live for
And look like nuthin's gonna come my way

So...Im just gonna sit on a dock of a bay
Watching the tide roll away ...ohhh
Im sittin' on a dock of a bay
Wastin' time

Look like nothings gonna change
Everything still remains the same
I can't do what ten people tell me to do
So i guess i'll remain the same

Sittin here restin' my bones
And this loneliness won't leave me alone ...listen
Two thousand miles I rome
Just to make this dock my home

Now... Im just gonna sit at the dock of a bay
Watching the tide roll away ...ohhh
Im sittin' on a dock of a bay
Wastin' time

Thursday, 12 June 2008

PRESENT DANGERS, OLD FOES

"For though the world has stood up and stopped the bastard, the bitch that bore him is in heat again." -Brecht
I'm sure that no one in his perfect mind wants to go back to the dark years before 1974. But, the way things are going around here, the ghost of old times is haunting, once more, our hard earned freedom.
I know that they are a small number with a little expression in our politics, but they are growing, slowly, fed by the crisis this country is living.
They march in the streets, like they made two days ago "celebrating" the country's national day, getting the support of young people ( who ignores anything about the past ) and also the approval of some old folks, (for whom the bad situation they are living, they think, is due to the democratic regime), taking advantage to release their fallacious proposals, spreading the poison of intolerance and hate.
I think that we are not paying much attention to the danger we are living. Taking anything for granted is a terrible mistake that lead people to think that democracy is here to stay, that nothing can endanger its existence. A mistake that costed dearly to many nations in the not so remote past. Times of crisis, of social unresting, unemployment, poverty, crime, are a fertile ground for the beast to lay down its seeds of hate, and watch them grow while planning the harvest.
On the other hand those who rise their voices against the rebirth of nazi/fascist tendencies ( most of them linked to the democratic parties of the regime) only ask repressive measures against the threat, and are unable to understand that repression is only part of what must be done against this slime of mankind. If we want to put an end to the danger we must go deeper into what has be done. There are things that must change in order to deny the far-right its recruiting ground.
Souls and minds must be won in this battle against the dark forces that are menacing us. People must be shown that nothing in their lives is going to get better if they give away their freedom. More; if they choose to give any chance to those creatures to reach power, it will be the last thing they will choose freely for a long, long time. But this is not enough. Politics must change. It is time that the politicians who led us to this situation be blamed for their actions. Those who promised everything to be elected and, in turn, gave people unemployment, poverty, more taxes ; those who condemn our old folks to a slow death, denying them the health assistance they need, destroying the social security they badly need; those who deny any hopeful future to the younger; those are the ones that must answer for this situation. They in their proud egos are the ones that are opening the doors to the advance of those who hate freedom. A good politician must pay attention to the needs of the population he represents. A cabinet who works for the welfare of the people can make the difference. Things won't be easy, but if the reasons of discontentement are eradicated, those who persist in their dark purposes, soon, will be left alone, cuted down to a meaningless bunch of intelectually deficient persons, for no one will pay attention to their lies anymore.
Also all efforts must be made to unmask those ideologies of hate amongst the younger generations. What happened in the past must be shown deeply, not just superficially like it is done nowadays. Today's nazi/fascist ( and other anti-semitic) organisations are investing in something, injurious, called "historical revisionism", in order to "clean" the crimes they perpetrated in the past. Obviously, youth is a prior target to the ambitions of this scum.
To oppose them with efficacy we need more than repressive measures. Our goal must be to restain the access of the people's minds and souls from our ennemy's campaigns.
Truth shall make you free. So, untiringly, truth must be shown in order to destroy their lies.
We can never forget the beast's principle :"A lie repeated a thousand times becomes the truth."

FACING MOUNT SINAI


(From the book "Les Centurions du Roi Davi" - Jean Larteguy/Alain Taieb)

In The Clouds: Hadrian’s Curse: The Secret All The Arabs Know (Part I)

In The Clouds: Hadrian’s Curse: The Secret All The Arabs Know (Part I)

Israel Matzav: Obama explains how the 'Jewish lobby' works

Israel Matzav: Obama explains how the 'Jewish lobby' works

Israel Matzav: Obama's four foreign policy flip-flops are all connected to Israel

Israel Matzav: Obama's four foreign policy flip-flops are all connected to Israel

THE STORY OF RUTH

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The Story of Ruth

"Your People is my People, and your G-d my G-d" (Ruth 1,16)

What is the Story of Ruth?

Our story begins in the Land of Israel, during the Period of the Rule of the Judges, leaders of the Jewish People who preceded the Kings, towards the beginning of their national residence in the Land of Israel. The set of characters initially is Elimelech, his wife Naami and their two sons, called Machlon and Kilyon, though it is doubtful that these are their real names, because those names mean "destruction," and it is doubtful that any parents would give their children such names.

The Story of Ruth is also the classic Jewish "mother-in-law" - "daughter-in-law" story, in that it is the story of a relationship of great love, loyalty and devotion which develops between the two female heroines of the story.

The family of Elimelech has moved to the "fields of Moav" in order to escape the effects of a famine which has broken out in the Land of Israel. This does not sound like an extremely worthy or public-spirited thing for Elimelech and his family, who were quite affluent, to have done, and perhaps that is why Elimelech and his two sons died in Moav, after the sons had married into the royal family of that country.

News comes from Israel that the famine has lifted. Naami, feeling nearly totally bereft, decides to return to her home in Beit Lechem, Yehudah. Her two daughters-in-law, Orpah and Ruth, say initially that they want to remain with her and return to the land they have never seen, and to the Jewish lifestyle. Naami discourages them, telling them of the difficulties of Jewish life, and that they would definitely be better off if they returned to the palaces from which they'd come. It is from here, incidentally, that we learn the attitude of Judaism towards potential converts, namely "Let your left hand push away while your right hand attracts."

Orpah eventually decides to leave, but Ruth will not be dissuaded, and says to Naami, "Do not urge me to leave you, to go back from following you - for wherever you go, I will go, where you lie down, I will lie down. Your people is my people, and your G-d is my G-d. Where you will die, I will die, and there be buried; may Hashem punish me greatly if I allow anything but death to separate between me and you." (Ruth 1:16-17)

Naami accepts her sincerity and agrees to allow Ruth to accompany her on the road back to Beit-Lechem. When the two women arrive, the townspeople hardly recognize Naami, for she left as a wife, and as a mother, of a very affluent family. But now she has been reduced to poverty and loneliness. Naami says to them, "Don't call me Naami (which means "pleasantness"), for Hashem has (justifiably) made my life bitter."

Lacking any other source of income, Ruth offers to become a gleaner, picking up grain behind the cutting crew in the fields with the other poor, according to the Law of the Torah. Naami agrees to let her do this.

When Ruth chooses a field among the many possibilities to glean in, the Megillah uses an expression which is probably a thinly-veiled reference to "hashgachah pratit," supervision by Hashem over events in the lives of individuals, a basic assumption of the Jewish faith. The verse says, ironically, she "just happened" to find herself in the fields of Boaz. Now this Boaz was a great scholar in Israel, and was also a relative of the deceased Elimelech, which placed him in line to be a "redeemer" of the property of Elimelech, and to marry Ruth, according to the Laws of the Torah - with one problem!

The Torah excludes the nations Amon and Moav from eligibility for marriage within the Jewish People, because they had denied bread and water to the Jewish People when they wanted to travel through their territory on the way to the Land of Israel. Not only that, but Balak, the King of Moav, had also hired the Midianite Prophet, Bilaam, to curse the Jewish People, because that was his specialty. This would have excluded Ruth, a Moabite princess, from the possibility of marriage with Boaz, if not for a little known oral tradition which excluded female Moabites and Amonites from the marriage-exclusion principle, because they had not participated in any way in the anti-Israel crimes mentioned above.

Ruth begins to work in the fields of Boaz. Boaz arrives in the fields, greeting his workers with "May Hashem be with you!" and receiving the response of "May Hashem bless you!" His attention is attracted by Ruth because she is going about her business in a very quiet, modest manner, unlike the behavior of the other gleaners. He learns her identity from the foreman of the fields, and invites her to remain on his fields till the end of the harvest.

When Ruth returns to Naami, and informs her where she has been working, Naami realizes that Hashem has been working here from behind the scenes to bring Ruth and Boaz together. At the end of the harvest, she advises Ruth to dress in her finery and go to Boaz, who is working in his threshing barn, to ask him during the night to be the redeemer of the property of Elimelech, and to marry Ruth. Ruth agrees to do so.

In the middle of the night, Boaz realizes that a woman is present, and asks her, in the dark, to reveal her identity. Ruth does so, and makes her request. In formulating his response, Boaz decides that it is time for the male/female distinction with regard to the Moabite exclusion to become more widely known.

However, there was another Jew who was a closer relative, and who therefore was first in line to be the redeemer. This individual, at this stage in the story, is referred to by the name "Tov," which may or may not, again, have been his real name but, in any case, means "good." When a person still has the opportunity to fulfill a responsibility, he is considered good. However, when confronted with the possibility of redemption, and advised that Ruth is also involved, Tov declines to accept the role because he is afraid to get involved with the Moabite controversy, and is referred to as "Ploni-Almoni," Mr. So-and-So.

When Boaz heard the refusal of Ploni-Almoni, he announced that he himself was ready to act as the redeemer. He invited ten people to be witnesses to the wedding (from which we learn that ten witnesses are required to be present at a wedding). The congregation blessed the couple: Boaz, the great scholar and leader of Israel, himself one of the Judges, and Ruth, the modest and kind convert to Judaism, who had come from Moav out of love for Naami and for the Torah of Naami.

Soon after the marriage, a son was born to Ruth, and Naami took the child in her bosom. The neighbors said, "A child has been born to Naami," because the mother was Ruth, a daughter-in-law who was more loyal and devoted to Naami than "seven sons."

And they called the name of the son "Oved," which means "one who worships," who was the father of Yishai who, in turn, was the father of "David HaMelech," King David. David, descendant of Ruth, would later meet "Galyat," Goliath, the Giant, descendant of Orpah, on the battlefield between the Philistines and the People of Israel. When Galyat would curse the Jewish People, David would rise up against him, empowered by the Name of the G-d of Israel Whom Galyat had blasphemed, and slay him. It is King David, who was able to combine the characteristics of a great warrior and of the "sweet singer of Israel," from whose descendants ultimately will emerge the "Melech HaMashiach," the Anointed King, the Redeemer of Israel.

SUPERMAN AND THE WAR EFFORT






Wednesday, 11 June 2008

SECRETS OF THE BATCAVE

FRANK HETTICK








Frank Hettick

Frank's interest in space art began when he received the now-classic book, The Conquest of Space, for a Christmas present in 1949.

"It was the same book that would start many other young minds around the world to dreaming of rocketships, space travel, distant planets, strange landscapes and far-off adventures in space," recalls Frank. "The paintings were magnificent - landscapes of other worlds and sunsets that no man had ever seen!"

It was the dawn of the Space Age, and inspired by the book's Chesley Bonestell artwork, 13-year-old Frank began painting his own fantastic scenes of space exploration. By the time he graduated high school in Tillamook, Ore., some of his paintings (like the rocketship below) had been displayed in the school's lobby.

For nearly half-century after that, Frank focused on other ventures and raising a family. It wasn't until his retirement in 2001 that he turned his attention back toward his first love -- astronomical art.

“My mind was just filled with scenes I had been storing up over the past 50 years – and I was anxious to get to it!" he says.

And thus began a thriving second career. In a gallery on his Oregon property, Frank uses mixed media, oils, acrylics, photography and digital manipulation to create realistic visions of space from our own solar system and beyond, but all with a 1950s feel.

Often, he includes space-suited figures to give his work perspective, illustrating the incredible vastness and loneliness of outer space.

"My approach to space art revolves around what I myself believe the exploration of space ‘should have been’ rather than what it has really turned out to be," explains the multi-award-winning master. "In fact, several other space artists have termed my style as being 'retro-space art.'"

CHESLEY BONESTELL







Chesley Bonestell

Born in San Francisco in 1888, Chesley Bonestell was a visionary who studied architecture at Columbia University in New York. One of his early jobs was to help design the facade of the city's Chrysler Building, which quite appropriately looks like a giant spaceship ready to blast off into space.

In the 1930s, Bonestell painted special effects mattes in Hollywood, working on films like Citizen Kane and The Hunchback of Notre Dame. But he had always dabbled in space art and sold a set of paintings of an imaginary journey to Saturn to Life magazine, which paid him $30,000 -- a fortune in those days.

The jewel of the series was a view of Saturn from its moon Titan, a work of art that has been so inspiring to artists, sci fi writers, astronomers, rocket scientists and anyone else connected to the world of space travel that it's been dubbed, "the painting that launched a thousand careers."
Back in Tinseltown, Bonestell helped movie producer George Pal win a special effects Academy Award for the 1950 film Destination Moon, and he later worked on sci fi classics including War of the Worlds, Conquest of Space and When Worlds Collide.

Along with cosmic landscapes, Bonestell painted scenes of space exploration on the moon, Mars and beyond, as well as spacecraft resembling the multi-stage rockets that would transport man beyond the realm of his own planet.

Wernher von Braun, the German rocketry genius and chief architect of the massive Saturn V booster that catapulted men to the moon, wrote about Bonestell: "My file cabinet is filled with sketches of rocket ships I had prepared to help him in his artwork -- only to have them returned to me with penetrating detailed questions or blistering criticism of some inconsistency or oversight."

Like Merlin the magician of Camelot, Bonestell seemed to be living backwards in time. He had an uncanny sense of what alien landscapes looked like and the design of the vehicles that hadn't been invented yet. Bonestell died in 1987, at the ripe age of 99. But his art and influence continues to delight and inspire.

"Chesley Bonestell's pictures are far more than beautiful, etherial paintings of worlds beyond," praised von Braun. "They present the most accurate portrayal of those faraway heavenly bodies that modern science can offer."

MORE SCI-FI MOVIE POSTERS








SCI-FI MOVIE POSTERS








Tuesday, 10 June 2008

Dalida

HINE MA TOV

Hine ma tov
uma nayim
shevet achim gam yachad.
Hine ma tov
uma nayim
shevet achim gam yachad.

Lai, lai lai lai, lai lai lai lai lai
lai lai lai, lai lai lai lai.

Lai, lai lai, lai, lai lai lai lai lai
lai lai lai, lai lai lai lai.

Hine ma tov
uma nayim
shevet achim gam yachad.
Hine ma tov
uma nayim
shevet achim gam yachad.

(repeat)
shevet achim gam yachad........

Lord of the Rings- For My Lady

THIS IS A SPECIAL DAY



Yes this day is a very special day. You know,Paula (my wife) and I got married 14 years ago today.


And there's nothing better to describe our relation than this:




-PAULA, I'M STILL CRAZY FOR YOU, AFTER ALL THIS YEARS !!!

THE ODESSA FILE

The ODESSA File is a thriller novel by Frederick Forsyth, first published in 1972, about the adventures of a young German reporter tracing an SS concentration-camp commander. ODESSA is an organization for ex-Nazis of the SS.

Plot

In 1963, Peter Miller, a German freelance crime reporter, follows an ambulance to the apartment of Salomon Tauber, a Jewish Holocaust-survivor who has committed suicide. Miller is given the dead man's diary by a friend in the police. He reads Tauber's life story and learns that Tauber was in Riga concentration camp commanded by Eduard Roschmann, "The Butcher of Riga". He also learns that Tauber witnessed Roschmann shooting a German Army captain. Miller resolves to hunt down Roschmann.

He pursues the story and visits the State Attorney General's office and other offices where he learns that no-one is prepared to search for or prosecute former Nazis. But his investigations take him to the famed war-criminal investigator Simon Wiesenthal, who tells him about the ODESSA.

Miller is approached by a group of concentration-camp survivors who have vowed to hunt down German war criminals and kill them. He is asked to infiltrate ODESSA. Miller agrees and is trained to pass for a former SS sergeant. Miller visits the "Werwolf", a lawyer working for ODESSA and after passing a severe scrutiny, is sent to meet a passport forger who supplies those members who wish to escape.

But Miller's guise has been penetrated. He barely survives a bomb installed in his car. Eventually, he confronts Roschmann at gunpoint and forces him to read from Tauber's diary. Roschmann admits to killing the German Army captain, now revealed to have been Miller's father, and attempts to justify his actions. Miller, momentarily off guard, is disarmed and Roschmann manages to escape, eventually flying to Argentina (in the film version, he is shot dead). His assailant is then shot to death before he can kill Miller.

While Miller is recovering in hospital, he is told what happened while he was unconscious. Josef, his contact, warns him not to tell anyone the story. He does disclose that with Roschmann (code-named "Vulkan") in Argentina, West German authorities (at the urging of the Israelis) will close the radio factory where a rocket guidance system is being secretly developed for the Egyptian army. ODESSA's plan to oblierate the State of Israel by combining their technological know-how with Egyptian biological weapons has been thwarted.

Josef, in reality Uri ben Shaul, an Israeli army officer, returns to Israel to be debriefed. But there is one last job to do. He has taken Tauber's diary with him and as per the last request in the diary, Uri visits YadVashem and says Kaddish for the soul of Salomon Tauber.
Film adaptation
A movie adaptation of the same name was released in 1974 starring Jon Voight versus Maximillian Schell and directed by Ronald Neame with a score by Andrew Lloyd Webber. The story was simplified and somewhat changed.

SS Captain Eduard Roschmann

Although the movie was based rather loosely on the book, ironically, it was the movie which brought about another exposure of the real-life "Butcher of Riga", Eduard Roschmann. After the movie (which had Roschmann killed) came out, he was arrested by the Argentinian police, skipped bail, and fled to Asunción, Paraguay where he died on 10 August 1977. See List of SS personnel.


External links

MARATHON MAN

Marathon Man is a 1974 paranoid thriller novel by William Goldman. In 1976 it was made into a film of the same name starring Dustin Hoffman, Laurence Olivier, and Roy Scheider and directed by John Schlesinger.

Plot introduction

The story is about a former Nazi SS dentist from Auschwitz, Dr. Christian Szell (inspired by Josef Mengele, the last doctor in charge of Auschwitz II), now residing in Paraguay (changed to Uruguay for the movie), trying to smuggle a large quantity of diamonds out of the U.S. after the death of his brother. This involves an ultra-secret intelligence agency called "The Division." The plot revolves around Thomas "Babe" Levy, a history graduate student at Columbia University and runner who is haunted by the suicide of his father, which was caused by the witchhunts of McCarthyism decades earlier. Thomas also has a brother, who unbeknownst to him works for this secret governmental body.

Both the novel and the film contain a graphic depiction in which Szell tortures Babe by drilling into his teeth, without anesthetic, and repeatedly asking the question, "Is it safe?" Babe does not know what the question means nor the identity of his inquisitor. The dentist offers him oil of cloves as positive inducement to cooperate. The quote "Is it safe?" was ranked #70 on the "100 Years...100 Movie Quotes" list. The quote was humorously parodied near the end of the ZAZ spoof, Hot Shots!.

SIX DAY WAR - DAY SIX - JUNE 10

June 10: Marathon on the Heights

The Israelis were originally reluctant to invade the Golan Heights. It would be an uphill battle against a well-entrenched and fortified enemy, protected by an army of 75,000 Syrian troops. The Syrian troops and munitions were entrenched in deep bunkers which were immune from air attack. One noted Israeli general estimated that such a battle would cost the Israelis 30,000 lives. Incredibly, though, after only seven hours of heavy fighting on June 9th, IDF commanders established strongholds in the northern and central sectors of the Golan. The next morning dawned with the Israeli forces apprehensively awaiting another day of fierce fighting. The Syrians, however, had other plans. In a sudden panic, before the Israelis even approached their positions, they pulled out of the Golan and fled in total chaos, leaving most of their weaponry behind. The moutaintops that were strategically utilized to murder Jews in the Holy Land, were now in the hands of the Israelis.

The final offensive was completed and, on that day, a ceasefire was signed.

Today’s Highlights:

Israel captures the strategic Golan Heights and Massada. A ceasefire goes into effect at 6:30 p.m.

Jewish History: Israel Captures Golan Heights
The Rebbe on the Six Day War and its Aftermath
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