Friday, 5 December 2008

LEON URIS

Leon Uris


From Wikipedia, the free encyclopedia


Leon Marcus Uris (August 3, 1924 - June 21, 2003) was an American novelist, known for his historical fiction and the deep research that went into his novels. His two bestselling books were Exodus, published in 1958, and Trinity, in 1976

Life

Leon Uris was born in Baltimore, Maryland the son of Jewish-American parents Wolf William and Anna (Blumberg) Uris. His father, a Polish-born immigrant, was a paperhanger and then later a storekeeper. William spent a year in Palestine after World War I before entering the United States. He derived his surname from Yerushalmi, meaning "man of Jerusalem." (His brother Aron, Leon Uris' uncle, took the name Yerushalmi) "He was basically a failure," Uris later said of his father. "He went from failure to failure."

Uris attended schools in Norfolk, Virginia and Baltimore, but never graduated from high school, having failed English three times. At the age of seventeen Uris joined the United States Marine Corps. He served in the South Pacific as a radioman at Guadalcanal, Tarawa, and New Zealand from 1942 to 1945. While recuperating from malaria in San Francisco, he met Betty Beck, a female Marine sergeant. They married in 1945.

In 1950, Esquire magazine bought an article from him and this encouraged him to work on a novel. The result was the best seller Battle Cry, graphically showing the toughness and courage of U.S. Marines in the Pacific and The Angry Hills, a novel set in war-time Greece.

As a screen writer and a newspaper correspondent, he became intensely interested in Israel which led to his best-known work, Exodus, which is about Jewish history from the late 19th century through the founding of the state of Israel in 1948. Exodus was a worldwide bestseller, translated into a dozen languages, and was made into a feature film in 1960, starring Paul Newman, as well as a short-lived Broadway musical (12 previews, 19 performances) in 1971.

Later works include Mila 18, a story of the Warsaw ghetto uprising, Armageddon: A Novel of Berlin, which reveals the detailed work by British and American intelligence services in planning for the occupation and pacification of post WWII Germany, Trinity, an epic novel about Ireland's struggle for independence, QB VII, a chilling novel about the role of a Polish doctor in a German concentration camp, and The Haj, with insights into the history of the Middle East and the secret machinations of foreigners which have led to today's turmoil.

He also wrote the screenplays for Battle Cry and Gunfight at the O.K. Corral.

Leon Uris died of renal failure at his Long Island home on Shelter Island, aged 78.[2]

Uris was married three times. First with Betty Beck in 1945, with whom he had three children, and divorced in 1968, then with Margery Edwards in 1969, who died of an apparent suicide a year later, and finally with Jill Peabody in 1970, with whom he had two children, and divorced in 1989. They remained friends.

Trivia

In some of his books a likeable character is associated with the number 359195: for example, Danny Forrester's (Battle Cry) and Clinton Loveless' (Armageddon: A Novel of Berlin) service numbers and the number tattooed onto Dov Landau's (Exodus) forearm as his registration number in Auschwitz.

He was born on the day on which Joseph Conrad died. Both writers had strong Polish connections.

He was known for his long epic novels. In one episode of The Simpsons, Cletus uses one of his books to crack open the shell of a turtle, saying "Nothing cracks a turtle like Leon Uris".

Selected titles

Battle Cry, 1953
The Angry Hills, 1955
Exodus, 1958
Exodus Revisited, 1960 (GB title: In the Steps of Exodus)
Mila 18, 1961
Armageddon: A Novel of Berlin, 1963
Topaz, 1967
The Third Temple (with Strike Zion by William Stevenson), 1967
QB VII, 1970
Ireland, A Terrible Beauty, 1975 (with Jill Uris)
Trinity, 1976
Jerusalem: A Song of Songs, 1981 (with Jill Uris)
The Haj, 1984
Mitla Pass, 1988
Redemption, 1995
A God in Ruins, 1999
O'Hara's Choice, 2003

See also

References

1^ "Author Leon Uris Dies at 78" The Elyria (Ohio) Chronicle Telegram, June 25, 2003, page A8.
2^ Leon Uris Biography at nytimes.com

External links

Inventory of Leon Uris novel and screenplay manuscripts and other documents
Exodus1947.com PBS Documentary Film focusing on the secret American involvement in real life Exodus, narrated by Morley Safer
vdeWorks by Leon Uris

Battle Cry (1953) ♦ The Angry Hills (1955) ♦ Exodus (1958) ♦ Mila 18 (1961) ♦ Armageddon: A Novel of Berlin (1963) ♦ Topaz (1967) ♦ QB VII (1970) ♦ Trinity (1976) ♦ The Haj (1984) ♦ Mitla Pass (1988) ♦ Redemption (1995) ♦ A God in Ruins (1999) ♦ O'Hara's Choice (2003)

Parshat Vayeitzei: The Wedding Well

Parshat Vayeitzei: The Wedding Well

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Srugim : No is also an answer.

Srugim : No is also an answer.

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Sefer Chabibi Deepest Torah: VAYEITZEI: Today I Am Crying for the World

Sefer Chabibi Deepest Torah: VAYEITZEI: Today I Am Crying for the World

INTELLIGENCE BRIEFS




December 4, 2008


Exclusive: CRC Open-Source Intelligence Briefs


Maj. W. Thomas Smith Jr., Director of the Counterterrorism Research Center


MUMBAI, INDIA: According to a piece by Robert Spencer in Human Events, the recent terrorist attacks in Mumbai reaffirmed not only India’s “unpreparedness” in terms of effectively confronting – much less thwarting – Jihadist terrorism, but America and the broader West’s inability to even understand “Jihad.”


Spencer writes: “The primary reason for this unpreparedness, of course, is the unwillingness or inability of government, law enforcement, and the mainstream media to confront the ideology of the jihadists and the Islamic doctrines that provide the foundation for that ideology. … ‘We have yet to see a distinguished popular condemnation in the traditional Arab or Muslim communities that strongly rejects what is happening in the name of Islam.’ So wrote the Kuwaiti columnist Khaled al-Jenfawi.”


SOMALIA: As I’ve often said, pirates on the high seas prefer targeting freighters more so than cruise ships for a variety of reasons, not the least of which are:


Cruise ships are considered more difficult to board than freightersToo many passengers to control aboard cruise shipsImproved counterpiracy and counterterrorism technologies employed by luxury liners since 2005Better trained shipboard security forces


Pirates are also considered to be territorial creatures, rarely striking targets beyond 200 nautical miles from the pirates’ coastal bases.


Both beliefs however were turned on their heads recently when pirates attacked a cruise ship this week, and in mid-November struck a freighter some 450 miles off the coast of Kenya (but “almost a thousand miles from their home ports,” according to Africa expert Dr. J. Peter Pham in a telephone call last week.)


Also – despite widely held beliefs about the relationship between pirates and Islamist terrorists – experts are pointing to credible intelligence indicating increased collaboration between pirates and Islamists (details here and here).


LEBANON: U.S. Army Gen. David Petraeus, CENTCOM commander, met this week with Lebanese Prime Minister Fouad Siniora and Lt. Gen. Jean Kahwaji, commander-in-chief of Lebanon’s armed forces.


According to the U.S. Embassy in Beirut: “The discussions focused on the United States’ continued assistance to the Lebanese Armed Forces so it can maintain peace and stability, and safeguard the Lebanese people. The U.S. Government has provided over $410 million in military aid to the Lebanese Armed Forces and it will continue to support the legitimate institutions of the Lebanese government and the Lebanese people as they seek to preserve their independence and security.”


Meanwhile, the Lebanese leadership continues to bow to the will of Iran, Syria, and Hizballah (details here, here, here, here, and here).


— Visit W. Thomas Smith Jr. at uswriter.com.

taken from B'NAI ELIM (http://bnaielim.blogspot.com/)

Israel Matzav: Going it alone?#links#links

Israel Matzav: Going it alone?#links#links

Israel Matzav: The truth about Muslim attitudes towards terrorism#links#links#links

Israel Matzav: The truth about Muslim attitudes towards terrorism#links#links#links

Israel Matzav: Video: Moshe cries for his mother#links#links#links

Israel Matzav: Video: Moshe cries for his mother#links#links#links

Thursday, 4 December 2008

UNIVERSAL TORAH: VAYEITZEI

UNIVERSAL TORAH: VAYEITZEI
By Rabbi Avraham Greenbaum



Torah reading: Gen. 28:10-32:3. Haftara: Hosea 12.13-14.10 (Optional addition: Micah 7.18) (Sephardi ritual: Hosea 11.7-12.12).


"AND JACOB WENT OUT FROM BE'ER SHEVA"


Last weeks parshah, TOLDOS, completed the story of Isaac, which concluded with Isaac's giving the blessings to Jacob and sending him away from home to find his wife. In our present parshah of VAYEITZEI, Jacob, the "perfect" or "compete" patriarch (since he incorporated the best of both Abraham and Isaac) now takes center stage, and the story of his life and that of his twelve sons occupies the remainder of the book of Genesis.


Jacob's departure from his parental home into exile in Padan Aram and his return from there with a complete family and laden with wealth are paradigmatic for the subsequent history of Jacob's descendants, Israel and the Jewish people. Historically the Israelites were repeatedly forced to leave the ancestral Land of Israel, yet always returned in increased numbers, together with the wealth acquired in exile: the souls of the proselytes and actual material wealth.


* * *
"AND HE CAME TO THE PLACE"


While Jacob's journey of exile to Padan Aram is paradigmatic of all later Jewish exile, his detour on the way there to "THE PLACE" (Gen. 28:11) -- Mount Moriah, "THE PLACE that G-d said to Abraham" (Gen. 22:9), that same FIELD where Isaac went to pray -- is paradigmatic of the GIVING OF THE TORAH. Thus the numerical value of the Hebrew letters of SuLaM, the "ladder" of Jacob's dream (Samech 60, Lamed 30, Mem 40) = 130 = SINaI, where the Torah was given (Samech 60, Yud 10, Nun 50, Yud 10). The Torah itself was given "in exile", in the wilderness. The dream of the ladder and Jacob's actions in response to G-d's promise of protection -- his laying the Temple foundation and his vow to tithe all he acquires for G-d -- are Torah. They are the very essence of the Torah, the GIVING OF THE TORAH for all Jacob's descendants. Jacob's eventual return to this PLACE where he "received the Torah" (see next week's parshah, Gen. ch. 35) is paradigmatic of the return of the Jewish people after exile to build the Holy Temple. The Temple and the Giving of the Torah are one concept.


The PLACE that Jacob "hit" (like you hit a target with an arrow or with a prayer) while on his way to Padan Aram was none other than the spot from which Adam was created: the place destined to bring atonement to all the Children of Adam in all generations through the sacrifical altar that is to stand there in the House of Prayer for all the Nations. This was the place where Noah sacrificed after the flood and this was where Abraham bound Isaac on the Altar. This was the field to which Isaac would return to pray. This place is alluded to in the opening word of the Torah, BeRAiSHIS, the Hebrew letters of which can be rearranged to form the words BAYIS ROSH, "the House that is the Head". As discussed in connection with the parshiyos of the last two weeks, Abraham had conceived of this place as a lofty -- and almost daunting -- MOUNTAIN of spiritual achievement. Isaac had brought the idea nearer to ordinary people by conceiving of it as a FIELD of regular endeavor. It was the innovation of Jacob, the "perfect patriarch", to bring the idea within reach of everyone (for fields, in which Jacob was expert, are still not accessible to everyone): Jacob conceived of the place as a HOUSE. "This is none other than the HOUSE of God" (Genesis 28:17; see Likutey Moharan I, 10).

In the words of the Talmud (Pesachim 88a): Said Rabbi Elazar: What does Isaiah mean when he says, "And many peoples will go and say, 'Come let us go up to the Mountain of G-d to the HOUSE of the G-d of Jacob!'" ? Why the G-d of Jacob and not the G-d of Abraham and Isaac? The answer is: Not like Abraham, who saw it as a Mountain ("as it is said this day, On the Mountain HaVaYaH is seen" -- Genesis 22:14). And not like Isaac, for whom it was a Field ("And Isaac went out to meditate in the Field" -- Genesis 24:63). But like Jacob, who called it a House: "And he called the name of that place Beth El, the House of G-d" (Genesis 28:19).

This passage comes to teach that at the consummation of human history, when "many peoples will go" in search of G-d's truth, the idea through which G-d will be understood by the peoples will be Jacob's idea: the idea of the House -- the Holy Temple. The conception of the Temple as a House brings the idea of devotion to G-d right into the house and home. The Temple is the epitome of all houses. Thus it has a kitchen (the AZARA or central courtyard) and oven (the Altar), a "living room" (the Sanctuary), with its "lamp" (the Menorah) and table (the Showbread Table), and a "bedroom", the Holy of Holies, place of the ZIVUG of the Holy One and the Shechinah (Divine Presence).


The Temple is the universal paradigm of what all of our homes should be, a place for the dwelling of the Divine Presence. At the very center of the Temple vision is the "ladder" that has angels "ascending and descending" on it. This is the ladder of devotion. Our prayers, blessings and simple, everyday "homely" mitzvos and acts of devotion send "angels" ASCENDING upwards to realms that are beyond our comprehension. The ascending angels in turn elicit angels of blessing who DESCEND into this world and into our very lives (such as the angels who accompany us from the synagogue to the home on Shabbos night and who, on seeing that we have made everything ready for Shabbos, bless our table, which is like the Temple altar.) The vow Jacob made upon inaugurating the House of G-d is the paradigm of all the different "vows" or commitments we make involving some kind of self-restraint and sacrifice in order to elevate ourselves spiritually and elicit G-d's protection. These acts of self-sacrifice send up ascending angels, drawing down descending angels of blessing. The foundation of devotion is our COMMITMENT (but without actual vows).


* * *


ENCOUNTER WITH THE WORLD OF OLD


Given that Jacob conceived of divine service using the metaphor of the HOUSE, it is fitting that the central focus of the story of his life is on how he built his house, namely the household of wives and children who made up the House of Jacob, and how he faced all their subsequent domestic problems -- the kidnap of Dinah, the quarrels and hatred among the twelve brothers, the sale of Joseph and all that followed from it.


The building of Jacob's House could be accomplished only through struggles of many kinds -- for truth, Jacob's quality, is born out of struggle on all levels, material and spiritual. In order to build his House, Jacob had to struggle with two major antagonists: Esau and Laban. Esau embodies the threat to the Holy House from the forces of excess and evil in the material world, ASIYAH. The encounter with Esau is a central theme in next week's parshah: VAYISHLACH. In this week's parshah of VAYEITZEI, the focus is on Jacob's encounter with Laban, whose threat to the Holy House is from the forces of excess in the spiritual worlds. Thus while Esau is portrayed as a HUNTER-WARRIOR, Laban is portrayed as a PRIEST (Rashi on Gen. 24:21, Gen. 31:30ff).
To build his House, Jacob had to rescue the sparks of holiness that were still to be find in the land of the Sons of the East (Gen. 29:19), literally the "Sons of OLD". These sparks of holiness were embodied in Rachel and Leah and their handmaidens, who were to mother the Souls of Israel. In order to rescue them, Jacob had to struggle with Laban, the High Priest of the "Old World", the unrectified World of TOHU (confusion) created by G-d to spawn the realm of evil with which man has to struggle in order to attain his destiny. Laban was the father of Be'or who was the father of Bilaam, also called Bela. Bela the son of Be'or is the first of the Seven Kings of Edom who ruled "before there was a king in Israel" (Gen. 36:31 ff.). These "Seven Kings" allude to the seven sefiros in their "fallen" manifestation as a result of the "breaking of the vessels". Kabbalistically, Bela corresponds to DAAS of the SITRA ACHRA, the evil consciousness that is the opposite of G-dly knowledge and awareness, the root of all the other sefiros. The ARI states that Bilaam-Bela was the incarnation of Laban, who is the very brain of the realm of evil, as indicated by his name, which consists of the letters Lamed (30) Beis (2) corresponding to the 32 Pathways of Wisdom, and Nun (50), corresponding to the 50 Gates of Understanding. Jacob's conflict with Laban continued in Moses fight against Bilaam and his pernicious spiritual influence.
Laban is the arch swindler and deceiver, symbolizing the force in creation that conceals G-dliness through our querks of false-consciousness that make evil seem like good and good seem like evil. Laban TRANSLATES one thing into another (we find an example of Laban as a translator in Gen. 31:47), distorting the entire meaning in the process. Time and time again, it turns out that Laban actually means something entirely different from what he appears on the surface to be saying. White-appearing Laban (Lavan in Hebrew = "white") is actually filthy black.


Since the devotions of Jacob (the Children of Israel) are accomplished by using the homely objects of this world to create the House of G-d through which the Divine Presence may dwell in the world, it is essential to cleanse the world of the mental distortions (the deceptions of idolatrous Laban) that could undermine the entire message of the Holy House.
Each one of us has the personal work of using Jacob's honesty to cleanse ourselves of the inner Labans that have us working for years chasing after phantoms, only to find ourselves sadly deceived...


* * *


THE WORK ETHIC


Jacob followed the example of Abraham's servant Eliezer (Gen. 24:11) in going to the WELL in order to find his ZIVUG (soul-mate). As father of the people who were to bring the spiritual waters of Torah to all mankind, Jacob expected to find the appropriate soul-mate at the place of the "water-drawers". There Jacob saw his first love, Rachel, whose beauty was visible also on the exterior, as opposed to Leah, whose spiritual greatness was more concealed. The swindle by which Laban motivated Jacob to work for seven years for Rachel but actually gave him Leah, forcing him to work another seven years to get Rachel too, was a harsh lesson in how life may give us what we didn't bank on.


The implicit message in Jacob's deals with Laban, whereby Jacob worked for everything he gained -- his wives, his children and his flocks -- is that honest work is good, even when swindlers lurk. The heavens and earth were made "to do" (Gen. 2:3). "For six days, work shall be done..." (Exodus 35:2): Work is a good thing! Jacob had received rich blessings from Isaac, but that did not mean he had what he gained through sitting back and doing nothing. It was his very conscientiousness in working to earn the promised good that made him deserve the blessings.


The repeated seven-fold cycles in our parshah (seven years of work for Rachel and Leah, the seven days of the marriage celebrations) are bound up with the underlying six-day/Shabbos cycle of creation which comes to rectify the seven fallen sefiros of the world of TOHU spawned by Bilaam-Laban. The holy sparks rescued by Jacob through his "work" -- Rachel, Leah, the handmaidens, their children, and the "flocks", namely the holy souls -- are all reordered in the world of TIKUN (Rectification, the sefiros in their holy manifestation) in the House of Jacob. Here Jacob (corresponding to Zeir Anpin, the unity of G-d) is joined and unified with his wives, Rachel (the revealed world) and Leah (the concealed world).


Jacob's main work and that of his wives was that of BREEDING -- the breeding of children and the breeding of "flocks". This comes to emphasize the centrality of family, education and good breeding in true civilization. The House about which Jacob's Temple comes to teach is not a far-off concept. It is the actual house and home in which we live, where our work must be to educate ourselves and our children to see and manifest G-d in our mundane, everyday activities.

Jacob is the archetype of the faithful employee. He starts off with nothing (according to the Midrash, Jacob was stripped of all his possessions by Esau's son Eliphaz as he set off for Padan Aram). He works conscientiously to benefit and enrich his employer, with scrupulous honesty and devotedness (as expressed in Jacob's eloquent self-defense Gen. 31:38 ff.). Jacob is pitted against a slick liar who keeps on changing the terms of agreements, who sells his own daughters, who watches his nephew work for his wives, children and flocks for 20 years and still says, "They are all mine...."


The practical teaching about the work ethic that emerges from this section of our parshah telling of Jacob's way of working applies to all mankind. It is an important aspect of the universal law against stealing:


"Just as the employer is cautioned not to steal or withhold the wages of the poor man, so the poor man (the employee) is cautioned not to steal the work of the employer by wasting a little time here and a little there so that he spends the entire day cheating his employer. The worker is obliged to be strict with himself in the time he devotes to his employer's work... and he is obliged to work with all his strength. For the righteous Jacob said 'For WITH ALL MY STRENGTH I worked for your father...'. And therefore he took the reward for this even in this world..." (Rambam, Laws of Hiring 13:7)


Those who are inclined to pass the working hours drinking tea and coffee, chatting, making irrelevant phone calls, etc. should take note.


Shabbat Shalom!
Avraham Yehushua Greenbaum

Wednesday, 3 December 2008

THE ODYSSEY OF THE PORTUGUESE JEWS

THE ODYSSEY OF THE PORTUGUESE JEWS
by Manuel Luciano da Silva, M.D.





The cultural session, entitled "The Odyssey of the Portuguese Jews," held on Sunday, February 21 , 1999, was a great success. The event took place in the main amphiteater of the new building of the Faculty of Economics of the Roger Williams University, in Bristol, Rhode Island. Even before the scheduled time, the hall was full of people including the aisles. The subject matter that was going to be dealt with, had awakened great interest among the cultural élite of New England, so much so that the audience was composed of individuals who came from various localities in Rhode Island, as well as from neighbouring states: Massachusettes, Connecticut, New Hampshire and even New York. Various groups had no choice than to return to their homes because there was no more space in the amphiteater.
The session was kicked off by Mr. Steven Gorban, Director of the group called "Saudades-Sephardic Project", whose objectives are to utilize all the good intentions of the Portuguese Sephardic Jews uniting in a brotherly manner and in communion with all the Portuguese scattered throughout the world. Mr. Gorban emphasized that: "Five hundred years ago, due to the Inquisition, the Portuguese Sephardic Jews had been separated from all other Portuguese. The time has come for us to initiate a new period called "The Next 500 Years" and employ all our energies to stimulate the friendship and the spirit of mutual respect among all Portuguese Sephardic Jews, Catholics and Moors".


After a short introduction by Mr. Gorban, I initiated my lecture with color slides. I started by showing, albeit schematically, a geographic information for better comprehension of the relationship between Judea or Palestine and the territory that much later became Portugal. I showed a map of the Atlantic Ocean recalling that it was 125 million years ago that the separation of the continents started, when Portugal was part of New England!...
And America still continues to creep away from Europe, about one inch per year, therefore causing the great threat of a huge earthquake in California. The theory of the separation of the continents started with the German metereologist Alfred Wegener, who wrote, in 1915, a book "The Origins ofthe Oceans". He was very much criticized by the geologists, but today his theory is totally accepted.


It was due to the separation of the continents that the Mediterranean Sea (meaning: sea in the middle of the earth) was born, resulting much later on, in the establishment of several countries around its shores. After the last glacial age, ten thousand years ago, the human race began to scatter throughout Europe and the peoples from Mesopotamia and Middle East started to use the Mediterranean Sea for fishing, transportation, and colonization.
The honors must go to the Phoenicians - today's Lebanon - because they possessed an abundance of special cedars on their mountains and began to build their typical vessels which allowed them to navigate with ease throughout all the Mediterranean. Perhaps because they had a need of communication, the Phoenicians invented the CONSONANTS which we use today in our alphabet. Their neighbours, the Greeks, invented the VOWELS and PUNCTUATION. It was the mathematician Pithagoras (famous for his hypotenuse), who invented the musical staff as well as the punctuation:period, komma or coma, the colon and semicolon. It needs to be mentioned that COLON in Greek is the same as ZARCO in Hebrew.


The Egyptians tarried in the margins of the Nile, basing their civilization on agronomy and agriculture. They preferred to navigate in the Nile only. The Phoenicians were followed by other peoples such as the Greeks and the Romans, and even later by the Arabs, and they started using frequently theMediterranean and even dared to pass the Strait of Gibraltar, and settle along the European shores of the Atlantic, including the maritime coast of the future Portugal.


NAMES OF PORTUGAL

The Greeks -five thousand years ago -- called the peninsula which comprehends Spain and Portugal today, Iberian Peninsula and the people as IBEROS, which means "MOST OCCIDENTAL", or "SUNSET". Afterwards came the Jews, considered "the People of the Diaspora"-- they established themselves about four thousand years ago in the Iberian Peninsula and they started to be called Sephardic, which likewise means "MOST OCCIDENTAL", or "SUNSET". And finally came the Moors, who after conquering a large chunk of the peninsula started calling our territory "ALGARVE", which also means "MOST OCCIDENTAL", or "SUNSET". The Romans called our native land "LUSITANIA" which means LAND OF LIGHT. That is true because even today Portugal is, of all European countries,the one that has the largest number of sun-hours per year. The concept of naming the most western part of the Mediterranean "OCCIDENTAL" -- such as Iberos, Sephardic, and Algarve -- can be verified today by the name places that exist on the northwesternmost corner of Spain: "Finis Terra". The sameidea can be verified on the westernmost part of England where one finds the name "Land's End".
With such a variety of names, the Portuguese people preferred to create a proper name: Portus + cale, which gave origin to PORTUGAL. (Portus referred to the City of Porto (or Oporto) on the north margin of the river Douro, plus Cale, which was located opposite, on the southern margin of thesame river,and is today the City of Gaia).


PORTUGUESE JEWS

After this lengthy but necessary geographic introduction, I started showing slides of Portugal. First I showed the Castle of St. Michal in Guimarães, where the first king of Portugal, Afonso Henriques was born. I stressed that the first adviser to this king was Egas Moniz, a Portuguese Sephardic Jew.Then I showed a color photograph of Prof. Doctor Egas Moniz, born in Avanca, north of Portugal, and direct descendent of the first Egas Moniz, and who, after eight hundred years, in 1949, won the first Nobel Prize in Medicine for Portugal, because he invented the techniques of lobectomy and angiography. Next I switched over to the city of Coimbra, for two motives. First to show to the audience, the buildings of the first Portuguese University, founded in 1290, by King Dinis, and also to emphasize that in my presentation, I was going to speak about the Portuguese Sephardic Jews who became physicians after graduating from the "noble and hoary (vetusta..) University of Coimbra", and also for my personal gratification since I graduated from the same Medical Faculty in 1957.After this clarification I started to mention the names of several Portuguese Sephardic Jews who were personal physicians to the various kings of Portugal. Abraham Zacuto was the physician for the great King John II. He was also an astronomer and a mathematician who wrote "Almanac Perpetuum" and made the Tables of Navigation in Hebrew, which were used later by another Portuguese Sephardic Jew name Cristóvâo Colon during his voyage to the Caribbean in 1492, and also were used by the great Vasco da Gama. It was during his stay in Tomar (Jewish name meaning "mountain" ) that Zacuto built the Arco (or Zarco) Synagogue, which is now open to the public and of which I showed several color slides. Another Jew who was part of the crew in the fleet captained by Cristóvão Colon was Master Luis de Torres, who, besides being a polyglot, was also a Portuguese Sephardic Jews. Isaac Abravanel was the private physician of the Count of Braganza, who was condemned to death because he was involved in a plot to assasinate king John II, and this Portuguese Sephardic physician left Portugal, going to Turkey, where he became the physician of Sultan Mehmet II, the Great. Jose Vezinho (from Viseu) was also physician to the king. He was also mathematician and astronomer and worked on the project of the Sagres School of Navigation. This Portuguese Sephardic Jew was member of the Commission that reviewed Cristóvâo Colon's plan to reach India by sailing westward. Until the Inquisition (1497) ALL the Portuguese kings were looked aftermedically by Portuguese Sephardic Jews. In general all the Portuguese kings treated the Portuguese Sephardic Jews with kindness because they admired their professional capacity not only in medicine and surgery, but also in mathematics, finance,also as bankers and even as artisans.


INQUISITION

Upon the marriage of King Manuel I with the daugher of the Spanish Catholic Kings in 1496, the Inquisition - which had started in Spain in 1483 (by Torquemada) - began in Portugal in 1497.


This tragic measure brought about the exodus of the Jews. Even the famous Abraham Zacuto was forced to leave Portugal. The Law of the Inquisition specified that all the Jews had to convert to Catholicism or else they were liable of being burned at the stake ( Auto-da-Fé).


For this reason many Portuguese Sephardic Jews fled to the mountains of Beira Alta and Beira Baixa (the highest mountains in Portugal) and became known as crypto-Jews. Those who converted to Catholicism were called "Marranos" (in reference to pigs) or "Conversos", meaning "New Christians". The slide that I showed of an "Auto-da-Fé" on the Praça do Comércio - the main plaza in Lisbon facing the river Tagus -- was, undoubtedly, the darkest page of Portuguese History. The most famous physician of the 16th century was the Portuguese Sephardic Jew, Garcia de Orta, who became a brilliant professor, and author of medical treatise , who taught in the Goa Medical School. Even after being buried, the Inquisitors dug up his bones and burned them and threw his ahses into the sea !

EXPULSION OF THE JEWS

With the expulsion of Portuguese Sephardic Jew physicians, as well as other Jewish wise men, Portugal suffered such a terrible loss of intellectual values that even today, it has not yet recoverd from such a "desesperatum", or despair. Portugal lost a lot from the Inquisition, whereas many other nations gained from the intelligence and professional qualities of the Portuguese Sephardic Jews. It is after the Inquisition that we begin to see famous Portuguese Sephardic Jews as physicians in all countries throughout Europe, not only as professors in various Medical Schools, but also as private physicians of chiefs of government including kings and queens. Thus we see Portuguese names in various distinguished positions such as Costa, Da Costa, Bueno, Cardoso, De Castro, Da Silva, Fonseca and Nunez. João Rodrigues Castelo Branco also known as Amatus Lusitanus, besides being a good physician was also a botanist in Antwerp, and even became professor of medicine in Ferrare. He was also the physician who treated Pope Julius II. Daniel Fonseca fled to France and afterwards became the private physician of Prince of Budapest. Judah Abravanel went to Naples, Genoa and Venice becoming a famous physician. Filoteu Montalto, after he left Portugal for Florence, became the private physician of Duke Frederick. Afterwards he was called to heal Queen Catherine of Medici, in Paris, France, because she suffered from migraine headaches, and the Portuguese physician prescribed for her "tobacco powder" because at that time tobacco was considered as "miraculous leaves".
Jacob Mantinho went to Italy and became professor of medicine in Rome and private physician to Pope Paul III. Rodrigues da Fonseca was professor of medicine in Pisa and Padua. Fabrisio de Aguapendente was professor of anatomy in Bologna and discovered the valves in the deep veins of the legs and thighs. Rodrigues de Castro went on to Hamburg, Germany, and later went to treat Queen Crhistine of Sweden. A large group of Portuguese Sephardic Jews went to Amsterdam, where they built the largest synagogue in the world outside of Israel. It is in this city that we are going to find many Portuguese Sephardic Jews such as Fernando Mendes, who later went to London to become private physician of Queen Catherine of Braganza, wife of Charles II, who suffered from gout. The Portuguese Sephardic Jew prescribed, for the first time in England, colchicine, and this drug is still used today, all over the world, for the teatment of gout. The Portuguese Sephardic Jews went to North Africa, To Turkey, Holland, Italy, France, Germany and England. It was the Portuguese Sephardic Jews who taught the British how to fry fish ( fish and chips) because they took along with them to England olive oil from Portugal. It was Queen Catherine of Braganza who introduced in Britain the fasion of "five o'clock tea" and it was this same queen who inaugurated the use of the fork to the Royal House of England, and also introduced tangerines.
This same queen gave the name to the largest borough of New York City, which is called "Queens" in her honor. I was not, by any means, loath to state in my lecture that the First Queen of Bristol, Rhode Island, was 100% Portuguese because the first map of the streets of Bristol (1680) show a street with the name "King" (in honour of King Charles II) and another street with the name "Queen" (in honor of Queen Catherine of Braganza) and this street is continued by a street even today with the name of Caterine Street!


The Portuguese Sephardic Jews emigrated also to Azores, Madeira, Cape Verde, Guinea, Sâo Tomé and Principe, and Brazil, involving themselves in the sugar industry, and other professions including medicine. From Holland they went to Recife in the north of Brazil because the Dutch had invaded that Portuguese territory , and from there they moved on to Curaçao and to New Amsterdam, which later is known as New York, after the British wrested this city from the Dutch.But the Portuguese Sephardic Jews were always looking for a place where they could have religious freedom. They decided to go to Newport, because the founder of the State of Rhode Island, Roger Williams, guaranteed complete religious freedom. It was in New port that the Portuguese Sephardic Jews built the Touro Synagogue, which is the oldest synagogue in the United States of America. This synagogue is in excellent condition today, and is a smaller copy of the one in Amsterdam, Holland. Please note that the name of the synagogue is TOURO in Portuguese, not TORO in Spanish. The pressident of the Committee and one of the founders who built the Touro Synagogue was Aaran Lopez, born in Lisbon, Portugal. He became the first elected president of the Touro Synagogue. It was in this synagogue of Newport that Dr. Mário Soares, as President of the Portuguese Republic, ten years ago, asked for forgiveness from the Portuguese Sephardic Jews, for the atrocities that their ancestors suffered because of religious persecutions implemented by the terrible Inquisition in Portugal.


Then I showed slides of the Jewish Cemetery in Newport where we could see the names of Abraham Touro, Aaron Touro, Aaron Lopez, Moses Levy, Moses Seixas, Jacob Rodrigues Rivera and Meyer Benjamin, all Portuguese Sephardic Jews. The Portuguese Sephardic Jews of Newport became businessmen: importers and exporters, and they used perfect Portuguese in their correspondence, as it can be verified by the letters that exist today in the Historical Society of Newport. Many Portuguese Sephardic Jews became famous in America: Bernard Mannes Baruch, adviser to EIGHT American Presidents, Moses Seixas who was the founder of the Bank of Rhode Island, Dr. Samuel Nunez who became private physician to King John V in Portugal, and Moses Michael Hays who founded the Bank of Boston. One thing is certain for sure: the Portuguese Sephardic Jews always honored their name and the Portuguese traditions in all the countries where they went to live. This alone is enough to merit our admiration. We should add to the list of the famous Portuguese Sephardic Jews, Pedro Nunes, great mathematician and inventor of the Nonius, as well as Baruch Spinoza, eminent Philosopher of the 17th century. We should include also the poet Gil Vicente, Fernâo Mendes Pintos, the traveler and explored to China and author of "Peregrinação" and even the greatest poet Luis Vaz de Camões, author of "Os Lusíadas" because his parents also migrated from Spain to Portugal. Were they Jewish ? I think so.


MONTICELLO

During my lecture I continued to show panoramic color slides of Portugal so that my presentation of so many names would not be tiresome, and also to create a certain expectation. From the City of Newport I jumped on to Monticello, State of Virgina. We then visited, with the help of color slides, the famous house built by President Thomas Jefferson, author of the Declaration of Independence. With slides, I also showed the magnificent aspect of today's conditions of Monticello, in contrast with the devastating appearance of this famous house just a few years after President Thomas Jefferson died, when Monticello was even sold in a public auction.
It was a Portuguese Jewish family by the name of LEVY who bought and preserved Monticello during EIGHTY EIGHT YEARS, avoiding its total destruction. The discovery that the Levy family was a Portuguese family was made by the historian Humberto Carreiro from Bristol, Rhode Island, who several years ago, when he went to Virgina to visit his daughter, in a visit to Monticello, observed the Portuguese name MACHADO engraved on a plaque of Rebecca Machado Levy, who was the mother of Rachel Phillips Levy and grandmother of Uriah Philips Levy who bequeathed in his will, the estate of Monticello, as a gift to the American People. Genealogical research confirmed that the Levy family was indeed a Portuguese Sephardic Jewish family! It is interesting to note that until recently in Faro, Southern part of Portugal, there were Levy families living there, and even today there are Levy families living in Guimarães, the first capital of Portugal.


STATUE OF LIBERTY

To emphasize the odyssey of the Portuguese Sephardic Jews in America I showed a slide of the Statue of Liberty in the Bay of New York, and asked this question: "¿Is this statue also Portuguese Sephardic Jewish ?" Of course the entire audience had a good laugh. But in a few seconds the laughter subsided when I revealed that on the base of this famous statue, the largest in the world, there exists a bronze plaque (1903) which contains a poem of 14 verses written by Emma Lazarus, a Portuguese Sephardic Jewish poet, niece of the famous Supreme Court Justice, Benjamin Cardozo, also a Portuguese Sephardic Jew!


CRISTOVÃO COLON

And to wind up my lecture I declared that the famous navigator that everybody confuses with Christopher Columbus, or Colombo, was indeed a Portuguese Sephardic Jew, with the name Cristóvão Colon or Salvador Fernandes Zarco, born in Cuba, Alentejo, Portugal. We then ,by means of slides, made a trip to the Vatican Library in Rome, to observe the two Papal Bulls by Alexander VI, dated Mary 3, and May 4, 1493, on which we would see , very clearly, the name of the navigator as CRISTOFÕM COLON. It must be mentioned that Colombo means "pigeon", but the navigator was no pigeon... Afterwards we analyzed the Navigator's Sigla, and then I reminded every one in the audience that Colon is the same as Zarco in Hebrew, explaining the reason of the name Salvador Fernandes Zarco. To confirm the name Salvador Fernandes Zarco, we followed with the analysis of the Monogram, which was deciphered by my wife, Silvia. I concluded with the analyses of the last 12 letters that the famous navigator wrote to his son Diogo Colon, and we verified that in ALL of them we can observe: (1) the Sigla, (2) the Monogram, and (3) the Blessing in Hebrew.
My next to last slide was dedicated to the Portuguese Consul in Bordeaux, France, Aristides de Sousa Mendes, who saved many thousand of refugees' lives by giving them visas to go through Portugal during the 2nd World War, including more than ten thousand Jews. My last slide was a photo of today's President of Portugal, Dr. Jorge Sampaio, who was elected freely and democratically, by the Portuguese people. He is a direct descendent of Portuguese Sephardic Jews (belong to the Bemsaude Family). It took 500 years for the Portuguese to elect a President of Jewish extraction! This is the best example that, from now on, and forever more, we should stop with the differences and jealousies among Jews, Catholics and Moors. There are investigators who believe that sixty percent of the Portuguese population has Jewish blood. This should not be surprising since the Jews were settled in Portugal two thousand years before Christ was born! This is the reason why the Portuguese names derived from vegetables, trees, rivers and mountains have their origin in Portuguese Sephardic Jews. Consult your family name to verify if you have or not Jewish origin!


After me, Professor Robert Waxler of the University of Massachussets, in Dartmouth, took the podium and described the present situation of the restoration of the Synagogue in Ponta Delgada, São Miguel, Azores. Then, Mr. George Pacheco of Fall River, explained how he does his genealogical family research, and to close the program, Mrs. Ada Jill Schneider of Somerset, Mass, read a poem written by herself, inspired in the maritime currents in the Atlantic, dedicated to the odyssey of the Portuguese Sephardic Jews of the Azores.


Jay Rosenberg, Musician, gave us an excellent show of Sepahrdic music and songs, during 20 minutes, using a variety of instruments.


Within two weeks we have already four requests to repeat the same cultural program.



"The New Colossus"
Poem by Emma Lazarus
was inscribed on a tablet in the pedestal in 1903.

Not like the brazen giant of Greek fame,
With conquering limbs astride from land to land;
Here at our sea-washed, sunset, gates shall stand
A mighty woman with a torch, whose flame
Is the imprisoned lightning , and her name
Mother of Exiles. From her beacon-hand
Glows world-side welcome; her mild eyes command.
The air-bridged harbor that twin cities frame.
"Keep ancient lands, your storied pomp!" cries she
with silent lips. "Give me your tired, your poor

BE ARMED AND TRAINED




David Ignatius at the Washington Post talks about the technicalities of the attack on Mumbai, and admits it would be hard to stop a similar attack elsewhere.


Many years ago - about 30 - I knew a retired combat colonel who remarked that terrorists wouldn't be able to kill innocent citizens if the citizens were armed to fight back. That was many years before the advent of the suicide bombers, and he might have modified his statement a bit, but if you think about it, the fact that whenever a Palestinian terrorist uses a method that doesn't kill him immediately some bystander does it for him does rather make the point.


Not everybody needs to walk around armed to the teeth. But yes, in cities with a reasonable random sprinkling of armed and trained fighters among the citizens, Mumbai-like attacks will be far less lethal. Sorry, but that's the truth.

taken from Yaacov Lozowick's Ruminations (http://yaacovlozowick.blogspot.com/)

Israel Matzav: Crying for and with Moshe Holtzberg#links#links

Israel Matzav: Crying for and with Moshe Holtzberg#links#links

Israel Matzav: Peace and unity for the 'Palestinian people'#links#links#links#links

Israel Matzav: Peace and unity for the 'Palestinian people'#links#links#links#links

DO YOU WANT TO SIT AROUND WAITING FOR PEACE?




Forget Waiting for Peace.
by Victor Sharpe (israelnationalnews.com)
Islam will never accept Israel unless the ideology undergoes a reformation, but it cannot do so and still be called Islam. That said, there is no future for the Jewish state if it believes that the Muslim world will ever accept it in true and lasting peace. Israel has to accept the dismal fact that it cannot ever have peaceful neighbours who will not at every opportunity wish to destroy it. Israel must continue to prosper and thrive as a state in the knowledge that it can never let down its guard...
True peace can never be achieved between Muslim and non-Muslim nations. Islam mandates the faithful to spread their religion through territorial conquest or, as in the case of Israel, by reclaiming what Muslims believe they have lost...World leaders fail to understand the Muslim mindset. Israeli leaders, who of all people should know better, still fall into the fatal trap of believing that the Western model of lasting peace between nation-states can equally apply in the Middle East between Muslim and non-Muslim nations. It is a fallacy. The conflict between Israel and the Arabs in general, and between Israel and those who call themselves Palestinians in particular, is not territorial. It is theological. It is part of the existential conflict that has existed between Islam and the rest of the world since the 7th century. Much of the Islamic world now feels empowered, as perhaps never before, and seeks global domination with renewed vigour. This is the tangible and growing threat to the world; not global warming...
New Israeli leaders must look to the Torah and into their own peoples Biblical history. They must see again the nature of their enemies as spelled out in crystal clarity by the Almighty through the words of the Jewish prophet Jeremiah: "They dress the wound of my people as though it were not serious, saying, 'Peace, peace,' but there is no peace. We looked for peace, but no good came; and for a time of health, and behold trouble."
Israel is a Test Ground for Global Islamic Terrorism! Five years ago, al Qaeda enlisted two Pakistani British Muslims to land by sea in Tel Aviv, seize a large beachside hotel and the nearby US embassy, take hostages and shoot as many as possible. Those directives recurred strikingly - albeit on a mega-scale - in the Islamic terrorists' method of operation in Mumbai, on Wednesday, Nov. 26. (DEBKfiles) (It was not attack in support of Muslims in India but a global terror act as foreigners, especially British and US citizens, were singled out and a Jewish centre attacked! Islamic terror is global. Israel is the first target. You are next on their hit list!)
Mumbai Attack - Israel Helps Immediately. In the wake of the ongoing massive terrorist assault on Mumbai, Israel's national first response service teams arrived to Mumbai on Thursday night to offer their assistance.
292 Arab Children Died as Terrorist.
Almost 300 children have been killed while taking part in terrorist attacks over the past eight years, a new study conducted by Palestinian Authority researcher Mahdi Jaradat has revealed. Fatah, supposedly Israel's peace partner, had the most fatalities, with a total of 1,437 terrorists, 128 of them children, killed since September 28, 2000. Hamas was in second place with 1,410 killed in the same time period, 96 of them minors. Fifty-three children were killed while taking part in Islamic Jihad operations. A total of 95 women were killed while carrying out terrorist attacks.
The Truce - Hamas Style. The Hamas said that the mortar attack on the Nahal Oz military base near Gaza, which wounded eight IDF soldiers, does not mean the end of the truce with Israel.
Food for Thought: It is time to become serious and protect our right to live in peace and democracy! How many more warnings does the world need? 9/11, Bali, 7/7, Madrid, Mumbai and many more - aren't this enough? Israel is not the problem, it is the solution! Only Israel can start the defeat of Islamic expansionism, disguised as a Palestinian movement. This will stop the endless global Islamic terror. Half-hearted measures do not work! The hypocrisy of dealing with Islamic expansionism must end! - Steven Shamrak
Mistake or Deliberate Disrespect? White House sent American Jewish leaders invitations to a Chanukah reception, which included a picture of a horse-drawn cart pulling a Christmas tree to the White House, which is decorated with a holiday wreath on the White House.
Free Jonathan Pollard. A massive and concerted effort is being made to bring about the release of Jonathan Pollard from prison after 23 years. Outgoing U.S. President George W. Bush is currently preparing a list of possibly hundreds of American prisoners to pardon, the goal of the international campaign is to have Jonathan Pollard included. (Even Soviet spies, during the "Cold War" era, were not punished so harshly!)
Victim Mentality of Israeli Government. The PAs Mahmoud Abbas says Israel will free 250 prisoners as a goodwill gesture before Eid al-Adha, an important Muslim holiday expected to take place on Dec. 8. (Will Hamas release Gilad Shalit as a goodwill gesture in honour of Eid al-Adha? Will they stop sending rockets to Israel? Appeasement of Muslims never works. They see it as a sign of weakness!)
Answer to Goodwill Gesture. While 30 trucks of food and medical supplies were crossing into Gaza last week through the Keren Shalom crossing, two Qassam rockets were fired into the western Negev, prompting defence minister Ehud Barak to close all the crossings again.
Another Jewish Contribution to Christianity. An Israeli company, Ioimage, has won a contract to secure Vatican City. The system includes "smart" security cameras that can be viewed in real time by computers connected to the Internet.Time to Clear Gaza of Litter! Foreign governments and international aid organizations demand that the Israeli government allow shipments of food and humanitarian aid into Gaza, despite the fact that rockets continue to be fired from the Strip - with the enthusiastic support of its local residents. (When in the history of the humanity has a country under attack supplied its enemies with food and kept them warm? Do the US and allied forces do the same for Taliban and al-Qaida?)
Quote of the Week: ''Kadima will sell Israel to the Arabs by making concessions on Jerusalem.'' - Shas deputy Yaacov Mergui , reacting to a statement by Kadima head and foreign minister Tzipi Livni that Kadima will not sell Israel to the ultra-orthodox - Even a political 'trader' like Shas has lost its patience with Kadima's direction of self-hate and treason!Jordan: What Peace Agreement? Jordanian newspaper Al-Arab Al-Yawm refused to publish the advertisement taken out by the Palestinian Authority, and which appeared in the Israeli press. Foreign Ministry spokesman Yigal Palmor said "While it was possible for a foreign government to place a political advertisement in Israeli papers it seems impossible for the same government to place a call for Israeli Arab peace in a Jordanian paper, because of the Israeli flag.Israeli Society is Highly Corrupt. Seventy-two percent of Israelis rate corruption in Israel as high or very high, according to the Corruption Index for 2008 annual poll. The survey found a 10%-20% growth in public perception of corruption. Participants ranked stealing the public's money for private use, receiving money or benefits illegally, and appointing unskilled employees or relatives to public positions, as the most corrupt acts. (This is not news! Unfortunately, this endless corruption brings and keeps unqualified and pathetic idiots into political leadership.)The Longest International Hypocrisy. The United Nations agency for Palestinian refugees, UNRWA, is running out of money. Jordan is warning that the UNRWA is facing a deficit of some $160 million for 2009. (Billions of dollars are wasted by the international community every year to perpetuate the existence of the fake refugees, who are using terror to destroy Israel!)
Evil has Perverse Memory.
Source: Wiesenthal Center
Recently we commemorated the 70th anniversary of Kristallnacht, Nazi Germany's pogrom that signalled the beginning of the end of European Jewry. Two hundred synagogues were burned, Jewish businesses throughout Germany and Austria were looted, which eventually led to the deportation of tens of thousands of Jews to concentration camps.
Now, 70 years later, the Holocaust is being distorted and trivialized in places around the world including Lithuania where a shocking 96.4% of Lithuania's Jewish citizens were murdered by the Nazis and local collaborators.
To this day, not a single Lithuanian has ever been punished in independent Lithuania for Holocaust crimes and every effort has been made to prevent such criminals from facing prosecution.
Instead - as unbelievable as it may sound - Lithuanian prosecutors, urged on by an anti-Semitic press, have sought to indict for "war crimes," heroic World War II-era Jewish partisans for their anti-Nazi resistance!

Tuesday, 2 December 2008

LETTER FROM BELMONTE

Letter from Belmonte

The Flame Of 26,000 Sabbaths
By Alan M. Tigay

In the mountains of northern Portugal a community of Crypto-Jews has reembraced Judaism after 500 years. But as they study the faith of their ancestors it’s not clear if they have more to learn or more to teach a Jewish world that is fascinated by their journey.
Friday night dinner in the synagogue, and the room is packed. Just a few years after emerging from the 500-year tunnel of secret observance, the Jews of Belmonte, Portugal, are engaged in what has become a fairly regular occurrence—hosting Jewish tourists from the United States. “This is the twelfth group we’ve had,” says Fernando Vaz, the community’s president.
About a dozen locals are dining with the Elderhostel party of some 35, and I am seated next to Vaz. Shortly after hamotzi he leans over and asks me, just above a whisper, “Are all the people in this group Jewish?”
When I tell him that they are, he asks with genuine puzzlement, “Then why are they traveling tomorrow morning instead of staying for Shabbat?”
The intimate way he puts the question signals that after struggling for several days to get people in the community to open up, I have gained a measure of trust. My pre-trip research had made one point clear—after five centuries, secrecy had become not only a survival tactic for Belmonte’s Jews, but an integral part of Judaism as they knew it. Even though their Jewishness is now proudly in the open, most of the town’s 180 Jews are still naturally reserved.
Another lesson in Vaz’s question is the community’s simplicity, its focused faith and tenacity. He seemed to be asking why, if he and his neighbors had sacrificed for so long to be able to fulfill the mitzva of Shabbat, would Jews who are totally free discard their observance? I had read everything I could find about Belmonte. All that remained was to talk to the people and let them tell their story. But when I first set foot in the synagogue, the comment I heard repeatedly when I introduced myself was, “People here won’t want to talk.” They will open up, I discovered, but the hurdle of confidence is high.
Breaking the ice is often a matter of a single contact. When I tell Francisco Diogo Rodrigo that I met his son at the synagogue in Lisbon a few days before, one of the first things he asks is, “Where are you eating lunch?” At a round table in his tiny living room, the amount of food competes with the number of Jewish books and objects he shows me—a siddur, a Haggada, the Five Books of Moses, a history of Belmonte, Passover products—most of which he has acquired over the past few years.
“The Jews here had a flame that never went out,” says Rodrigo, 56, “even though we passed through periods of great difficulty.” The flame he speaks of is both figurative and literal. When the subject turns to Shabbat his wife, Benvinda, brings out a candeia, a tin lamp, fueled with pure olive oil and lit with a long-burning twisted linen wick. It was the candeias that illuminated the homes of Belmonte’s Jews for 26,000 secret Shabbatot.
No one is sure when Jews first came to Belmonte, a town of 7,500 less than 30 miles from the Spanish frontier. The foundation stone of a synagogue dated 1297 proves the existence of a community before the expulsion from Spain. Two factors swelled the community’s numbers. Many Jews from Spain crossed the border and stayed in the first towns they reached. Later, many from Portugal’s main cities fled to the mountains around Belmonte and to the north to be as far as possible from the Inquisition.
Towns in the northeast filled with Jews. In Covilhã, just south of Belmonte, the Jewish “census” was uma casa sim, uma casa não (one house yes, one house no)—that is, 50 percent.
The Inquisition waned at the end of the eighteenth century and was abolished in 1821. When the Polish engineer Samuel Schwartz discovered the crypto-Jews in 1917, he estimated there were 10,000 Jewish families in the north.
He recognized them, but they didn’t recognize him. “The people here didn’t believe Samuel Schwartz was Jewish,” related Fernando Vaz, “But when he recited the shema and said the word ‘A-donai’ the women covered their eyes and said, ‘He is one of us.”
“A-donai” is the only Hebrew word Belmonte’s Jews kept, but they still preserved a great deal. Jewish lore is filled with people lighting candles on Friday nights without knowing why. Belmonte is the only place where secret Jews maintained many practices—Shabbat, Yom Kippur, Passover, the Fast of Esther, elements of kashrut and numerous prayers—and also their significance. And unlike virtually every other story of secret Jews, they came all the way back.
What they came back from is a story in itself. Egalitarian Judaism, it seems, came first to Belmonte, where Jewish practice was carried by women who said the prayers and passed them on to daughters and granddaughters. When the community adopted Orthodox Judaism, ritual leadership passed to the men. As the teachings of the rabbis took precedence, the old orações (prayers), despite richness and clear Jewish provenance, were consigned to the past.
Many close to the community bemoan the demise of the orações, and it’s hard to look at the history and not conclude that it’s a shame. One, a Belmonte Jew now living in Lisbon, told me he is sure some of the older women still recite the old prayers at home. “There used to be Crypto-Jews,” he says. “Now there are Crypto-Marranos.”
But if the women have strong feelings about their positions being usurped by men they show little resentment. “When I was a girl I learned the prayers with my mother and grandmother,” recalls Ana Morão, 64, a short, pretty woman with gray hair. “The families would gather in a house and the women’s job was to lead the prayers.” She says the orações are still in her heart—her eyes fill with tears when she talks about them—but she has no regrets about the direction Jewish practice has taken. “The arrival of the rabbis and the building of the synagogue were marvelous things, and the future will only be better,” she asserts. I hear similar comments from virtually every woman I speak to. What dissent I do hear is mixed with pride. “Of course I still say the old prayers,” says a woman who freely gives me her name but asks that it not be used in print. “The rabbis didn’t teach us anything. We taught them.”
“They came to open our eyes but our eyes were more open than theirs,” the woman adds, raising her eyelids like a Kabuki actor. But she also expresses great satisfaction that her son now prays in Hebrew and she says the building of the synagogue was the greatest thing that ever happened in Belmonte. “You know it’s the most beautiful synagogue in the world,” she says. When I suggest she might be prejudiced she looks at me as if I am a recalcitrant child. “No,” she asserts, “it really is the most beautiful.”
As I speak to women I imagine ultimately they will have it both ways. Some day a generation fully confident of its Jewishness will realize what the orações represented and will revive them. Or they might pick up a siddur from abroad and find their grandmothers’ words. “They are losing prayers that not only should be kept in their prayer books, but should be translated and put into ours,” says Schulamith Halevy, a Jerusalem poet who is close to the community and an advocate for anousim, as the descendants of forced converts are known in Hebrew.
History seems logical in hindsight, but like the rebirth of Israel the return of Belmonte’s Jews was not inevitable. It was more than 70 years from their “discovery” by Schwartz to the decision to embrace Judaism officially and openly. “I never imagined everything would change,” says Morão. “But my husband and I went through the conversion, got married again and now we go to synagogue on Shabbat.”
Like the events that drove Jews into secrecy, the return was spurred by events around them. From the 1920’s to the 1970’s, Portugal was ruled by a conservative dictatorship, desperately trying to hold on to its empire and past glory. It was an atmosphere in which change was not valued highly.
The revolution in thought flowed from the political revolution that restored democracy in 1974. “I was doing my military service when the idea of return started to advance,” says Fernando Vaz, now 39. “People of my generation began to develop new ideas, and we were supported by the older people.” The Jewish community in Lisbon—founded by Jews who arrived from Gibraltar after the Inquisition was abolished—offered more assistance. The first full-time rabbi came in 1990 and oversaw the conversion of 180 people, circumcision of men as old as 79 and the Jewish remarriage of dozens of couples. The synagogue was dedicated in 1996.
I ask everyone why Judaism survived in Belmonte and virtually nowhere else (there are many people in Portugal with knowledge of Jewish ancestry and some with vestiges of Jewish practice, but there is no parallel to the return of an entire community). “What allowed us to survive was that for all these years marriages were always arranged between Jews,” says Elias Nunes, a former president of the community and one of the prime instigators of the return.
Other than purity of Jewish descent, many agree that Jewish survival in Belmonte was aided by an absence of persecution. “The Inquisition never came here” is heard over and over. On another night in the synagogue dining hall I sit at a table with several members of the community and guests, including two historians. When someone asks what I have learned I mention Belmonte’s reputation for tolerance and Maria Antonieta Garcia, who has written extensively about the community, says it is a myth. “The Inquisition may not have been as strong here,” she says, “but it definitely came to Belmonte and the cases are documented.” Garcia, who also has Jewish roots, goes into a learned account of the Inquisition and the sociological explanations for survival. There are other guests present, including tourism officials, who listen attentively, but I notice the local Jews at the table tune out during her remarks.
The Jews of Belmonte are not intellectuals; most of the youngsters go into the family business and not to university. They survived as Jews not out of study but out of faith. One of the town’s indelible images is a love of Judaism that is impossible to describe. I’ve never seen such passion in the kissing of a mezuza—touching one’s head, heart and lips in a sweeping gesture—or in the way women throw kisses from the balcony as the Torah is carried around below them. As Antonio Henriques Vaz kisses his 20-year-old son Miguel after leading the service (the congregation has been without a rabbi for almost a year and is trying to raise the money to hire a new one) I imagine not only a father’s pride but 500 years of pent-up pride representing fathers who never had the experience.
Now that they are again an integral part of the Jewish people, I’m not sure Belmonte’s Jews have decided how to relate to the rest of us. Fernando Vaz’s question about Sabbath observance shows one more thing—once they reentered the fold they inevitably took sides. They want to know the Jewish world but there is an undercurrent of fear that too much exposure will jeopardize the heritage they kept.
Inácio Steinhardt, a Portuguese-born journalist who has been in Israel for 25 years, has known the community since the 1960’s. A few years ago the Jewish Agency asked him to spend a day with a group from Belmonte visiting Israel for the first time. Two weeks after leaving Belmonte I am with Steinhardt in a Tel Aviv café and he tells me the story. “My acquaintance with the people gave me the feeling that they would be shocked to meet the secular Israel,” he says. “So I insisted that I meet them at the airport and that my day with them should be their first day in the country.”
Belmonte’s Jews have much to teach us and show us—not just what we lost 500 years ago but things of such recent memory that we can almost touch them in our collective memory. Though everyone has a telephone and a few are already wired to the Internet, visits are mostly arranged by knocking on doors. On the day I went looking for Elias Nunes, neighbors pointed me to his house where his wife said he would be home shortly. Less than five minutes later he was walking up the cobblestone street. It was a scene repeated time after time. People are always home, or near home. On Shabbat, even the infirm take to the streets and stairways that crisscross their neighborhood to walk to synagogue. The area around the town’s old Jewish quarter is probably the only thriving shtetl I’ll ever see.
Perhaps I shouldn’t have gone with questions at all. The story is not for the Jews of Belmonte to tell but to live. The miracle is found not in their sound bites but in their existence. And perhaps more important than trying to probe the spiritual dimensions to figure out how they survived I should ask why we are so fascinated by them. In them we see evidence that even if our faith and our religious commitment wither, our grandchildren might still recapture it. There may have been concern in the question Fernando Vaz put to me on Friday night, but there was hope in the eyes of the visitors around him.

BELMONTE JEWS

Belmonte Jews

From Wikipedia, the free encyclopedia
The Belmonte Jews are a community that survived in secrecy for hundreds of years by maintaining a tradition of endogamy and by hiding all the external signs of their faith. The Jewish community in the municipality of Belmonte, Cova da Beira subregion, Portugal, goes back to the 12th century and they were only discovered in 1917 by a Polish Jewish mining engineer named Samuel Schwarz. Their rich Sephardic tradition of Crypto-Judaism is unique.
Only recently[when?] did they contact other Jews and they now claim to profess Orthodox Judaism, although they still retain their centuries-old traditions.

BEN ELIAHU SYNAGOGUE - BELMONTE, PORTUGAL


Israel Matzav: India was warned of Mumbai attacks

Israel Matzav: India was warned of Mumbai attacks

Stop Raping Israel: 44's Bad Girl

Stop Raping Israel: 44's Bad Girl

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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