The settler colonial lie, debunked by Arabs

Why is it that a few Arab voices of moderation are out there, while Western far-leftists, in alliance with Islamists, almost all espouse extremist positions or traffic lies about Israel or Jews? Lyn Julius writes in JNS News:

Grand Synagogue of the Hara in Tunis

 

“As a Palestinian who refuses to parrot our leadership’s lies, I have to say it bluntly: Telling Mizrahi Jews – Jews from Iraq, Yemen, Egypt, Morocco, Syria, and the rest of the Arab world, that they are doing “ethnic cleansing” to us is the gaslight of the century.”

These words come not from a Jew, but from Ahmed al-Khalidi. He is a self-described “pragmatic Palestinian,” in a posting on X in mid-October that got 692,500 views.

Khalidi states bluntly what so many ‘useful idiots’ in the West ignore – that Jews did not come from Europe. Writing on ‘X’ he reminds us that communities in Babylon, Damascus and San’a’ existed for 2,500 years – or longer. They lived in the Middle East well before the Arab conquest, long before Islam. They spoke a Middle Eastern language and prayed towards Jerusalem. For millennia, Judaism has been embedded in the local culture, spawning its daughter religions of Christianity and Islam.

An Arab-Israeli influencer called Nuseir Yassin also told his five million followers on his Nas Daily Instagram page : you never hear that almost one million Jews were kicked out of Arab lands. (His message was slightly marred by the fact he called them Arabs). An AI video he made on the subject got 80,000 likes and 7.3 comments. ‘Finally someone speaking out on this taboo subject by Arab nations,’ one said.

It is Nas’s position that ‘two truths can exist at the same time’ – Palestinians were driven out of their homes – but so too were Arabic-speaking Jews forced out of their communities.

“They (the Mizrahi Jews) are as indigenous as the olive trees,” Khalidi writes. “How dare Arab leaders call them colonisers?”

“The same families who were driven from Baghdad, Aleppo and Tripoli, their homes looted, their businesses seized, citizenship revoked, synagogues burnt, fled to Israel with nothing. Yet they are “accused of committing the same crime that was done to them.”

Jews are not settler colonials from Europe, yet liberal elites, university students and the media besotted with the Palestinian cause all appear convinced that they are. Decades of indoctrination, with little pushback from Israel, have entrenched such falsehoods.

Khalidi is not afraid to state that the real colonists are the Arabs; their occupation was ‘one of the biggest and longest in history’.

Jews are amongst the indigenous peoples of the MENA colonised by the Arabs – together with Kurds, Berbers, Yazidis, Mandaeans, Assyrians and Copts. In the seventh century, Arabs overran the Byzantine and the Persian empires, expanding across north Africa and as far as Spain and even southern France. At its height, according to Khalidi, the Arab Caliphate ruled 13 million square kilometers – larger than Rome ever dreamed of.

Persians, Berbers, Copts, Arameans, Jews, Greeks, and others came under Arab rule; languages and faiths were pushed aside as Arabic became the dominant tongue and Islam the dominant faith.

Khalidi concludes: “That was not liberation – it was occupation on a scale that reshaped entire continents.”

In fact Israel is the only de-colonisation project in the Middle East, an indigenous people which has managed to throw off the yoke of Arab and Ottoman dominance. And yet many people assume that political rights only belong to Arab Muslims.

Indeed there were high hopes at the end of WWI, with the dismemberment of the Ottoman empire, that indigenous Christian and other minorities would be given enclaves affording them special protection. The Assyrians and Kurds both expected to have autonomy, if not a homeland of their own. But only the Balfour Declaration, with its commitment for a home for the Jews, was endorsed at the 1920 San Remo conference and written into the 1923 Treaty of Lausanne.

For Ahmed Khalidi the settler colonial lie is “ not just hypocrisy; it’s historical amnesia. If we truly want justice, we have to stop gaslighting our neighbors and start acknowledging that their story is Middle Eastern too. Our liberation won’t come from denying theirs.”

Why is it that there are a few Arab voices of moderation out there, while western far-leftists, in alliance with Islamists, almost all espouse extremist positions, or traffic lies about Israel or Jews?

They erase the fact that most Israeli Jews – 53 percent – are either born in Israel or were ethnically cleansed as Jewish refugees, or their descendants, from Arab or Muslim countries, and their ancient communities destroyed. This does not make Ashkenazi Jews any less ‘people of colour’. These were reviled as aliens and swarthy Levantines during their long sojourn in Europe.

The smear that Israel is a white colonial settler state relies on two false premises: it severs Jews from their Middle Eastern ethno-religious roots. It also denies that Jews are a people distinct from the diaspora in which they spent 2,000 years. Israelophobes brand Judaism a matter of faith like Christianity or Islam. They refuse to believe that Jews are distinct genetically, culturally, linguistically and historically from the populations they lived amongst.

In order to depict Zionism as a European imposter, the anti-Zionists date the rise of modern Zionism to 1882, the arrival of the Russian Jews of the first aliya. In truth, Jews never left, and through the centuries returned, albeit in small numbers and for spiritual reasons, to Eretz Israel.

It is to keep alive the memory of  850,000 Jews forced to leave Arab countries and Iran in the 20th century that organisations such as JIMENA and HARIF and synagogues and community groups around the world will be observing ‘Mizrahi Heritage Month’ this November. The Israeli Knesset designated an official day in the calendar – 30 November, it being the day after the UN Partition Plan for Palestine was passed in 1947, triggering riots across Arab countries.

History matters and we must not let the truth be drowned out by crude and dishonest sloganeering. We must keep repeating the facts. And any help from Arab members of society is welcome.

Harif’s Commemoration of the Departure and Exodus of Jews from Arab Countries and Iran will be held at JW3 in London on 20 November at 7 pm in person and online. 

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Academic revives Damascus blood libel

The Telegraph reports that an academic has been reported to police by her own university for ‘heinous anti-Semitism’ after suggesting Jews murdered a monk and used his blood to bake Matza. Samar Maqusi was reviving the Damascus Blood Libel of 1840, in which Jews were falsely accused of the murder. The libel heralded the penetration of European-style antisemitism into the Ottoman empire.

Samar Maqusi, a former researcher at University College London, also repeated anti-Semitic tropes about Jews controlling international finance and Zionists being in charge of information. Her comments were recorded and passed to The Telegraph.

In a lecture on the origins of Zionism, Ms Maqusi repeated a so-called blood libel that Jews used gentiles’ blood in rituals.

Referring to real events that took place in Syria almost 200 years ago – when Jews were falsely accused of murdering a monk to obtain his blood – Ms Maqusi omitted to tell her audience the case was used to persecute Jews

Instead she implied the allegations could be true, telling students they should “investigate” and “draw your own narrative” on the Damascus Affair, a notorious case in which Jews were tortured and killed over the disappearance of Father Thomas, the monk, in the Syrian capital in 1840.

Ms Maqusi, who is researching a PhD in architecture, told students: “This is a Jewish feast, and the story goes – and, you know, again, these are things that you read and again, as I said: do investigate, draw your own narrative. But the story is that during this feast they make… these special pancakes or bread.

“And, part of the holy ceremony is that drops of blood from someone who’s not Jewish… has to be mixed in that bread. So, the story is that a certain investigation was undergoing to try and find where Father Thomas is. He was found murdered, and a group of Jews, who lived in Syria, said that, you know, admitted to kidnapping him and murdering him to get the drops of blood for making the holy bread”.

Read article in full

Jewish News article

More about the Damascus Blood Libel

 

Egyptian king collaborated with the Nazis

Although Egypt was in the British sphere of influence, King Farouk wanted the Nazis to win WWII.  The Egyptian army’s onslaught on the new state of Israel in May 1948 was part of a programme proposed by the Mufti  of Jerusalem, Haj Amin-Al-Husseini. These were two conclusions of a memorandum submitted to the United Nations in June 1948 by a group called The Nation Associates (With thanks: Rami):

King Farouk:’pro-Nazi’

The report was compiled by The Nation Associates, a group of activist readers of The Nation. Ironically, this  left-tilting publication has over the years adopted a stance critical of Israel verging on anti-Zionism.

On the (unproven) assumption that the British had plans to assassinate the Egyptian monarch, the report claimed that Farouk was willing to be taken by the Nazis to a secret hiding place, probably in Germany. The idea was to move Farouk into the German sphere of influence.

Farouk allowed military maps  to be supplied to the Nazi High Command to help them in their campaign against the Allies in North Africa.

The Mufti of Jerusalem was the intermediary in communications between Farouk and the Nazis. This is why, it has been suggested, the Mufti found asylum in Cairo after the war.

Farouk favoured the Mufti to become leader of the Arab government of Palestine over King Abdullah of Jordan.

The Mufti had failed to persuade the Nazi High Command to bomb Jerusalem and Tel Aviv during WWII only because they did not have a large enough task force. He first made his request in October  1943. He repeated it in March 1944. On both occasions, General Goering refused.

However, the Nazis had promised the Mufti  that the ‘destruction of the Jewish National Home in Palestine is an immutable part of the Reich’s policy.’ ‘The Jews of Palestine should be disposed of in exactly the same way that the problem was resolved in Axis-controlled countries – namely by extermination.’

The memorandum’s authors reminded the UN that the Mufti was active in the Nazi extermination of six million European Jews. Meanwhile, over 130,000 Palestinian Jews had volunteers for war service on the Allied side; 27,000 men served with the British forces.

They say that Egypt only got a seat at the UN because they declared war against Nazi Germany in February 1945 when its defeat was a foregone conclusion. To them the Mufti was a war criminal: they questioned why the Arab Higher Committee was permitted to take part in UN debates.

Funded by Nazi money, the Mufti had attacked Jews. He backed the pro-Nazi coup in Iraq in April 1941, supervised propaganda, set up SS units, built up an espionage network across the Middle East and was responsible for sabotage expeditions. He had the used of radio stations in Bari, Rome, Tokyo and Athens as well as Berlin.

Read memorandum in full

 

 

Groups plan events to remember Jewish refugee exodus

In 2014, the Knesset passed a law designating a day in the calendar to commemorate the departure and exodus of almost a million Jews from Arab countries and Iran – 30 November. Community groups, Jewish organisations and congregations across the world are planning their own commemorations this month in the presence of communal leaders and diplomats.

Jewish refugees will give testimonies of how they were forced to leave their countries of birth in the face of discrimination, violence, persecution, synagogue burnings, arrests and even executions.

The commemorations take place in the year in which Justice for Jews from Arab Countries, an advocacy group, launched reports on  Jewish assets and property seized or lost  in Arab countries. In today’s values, JJAC estimates that the losses amount to $263 billion.

The events will also celebrate the rich culture and heritage of  the Jewish communities, which go back thousands of years.

Here is a list of events planned so far:

Harif’s commemoration in London on 20 November will also be a celebration of the organisation’s 20th anniversary

 

*Jews of Iran – Past and Present. Thursday13 November 2025. on Zoom, with Matthew Nouriel. Details.

*Mizrahi Heritage month with JIMENA, California. Details.

*Jewish Refugee Day commemoration, Tel Aviv, Thursday 13 November 2025, 4:30 pm, Heritage Centre of Egyptian Jewry, Tel Aviv.  With Sylvain Abitbol, JJAC co-president. Details from levanazamir@gmail.com

*Jewish Refugee Day commemoration. Sunday 16 November, Greater Miami Jewish Federation. Details.

*Evening to remember the Departure and Exodus, London, Thursday 20 November, 7:30 pm,  at JW3. In-person and online. Including Harif’s 20th anniversary celebrations. Details.

*Jewish Refugee Day commemoration, Geneva,  Thursday 27 November 2025, 7:30 pm, including hotel dinner. Les Amis Suisses de JJAC. Details from contact@jjac.ch

*The Other Refugees,  Jerusalem.  Sunday 30 November 2025, 5 pm. Israel National Library. By invitation.

*Jews of Egypt and their Exodus, São Paulo, Sunday 30 November 2025, 6 pm. Details from nessim@conteudojudaico.com

*Jewish Refugee Day, Norway. 2 December, Oslo, 3 December, Bergen. With Lyn Julius of Harif. MIFF (Med Israel for Fred).

Sion Assidon, Moroccan-Jewish anti-Zionist, has died

Controversy surrounds the circumstances of the death of Sion Assidon, aged 77, on 7 November: his supporters claim he was attacked by Moroccan government henchmen. Assidon was a Marxist fighter for Palestinian rights. When questioned how a man named Sion could defend the Palestinians, he said that Zion was a hill in Jerusalem and the city stands for peace. (Zionism is also named after that hill). Report in the Jerusalem Post:
Jewish Moroccan activist and BDS Morocco founder Sion Assidon, 77, died on Friday following a nearly three-month coma.
The Casablanca public prosecutor announced on Saturday that the cause of death was sepsis following a head trauma. Assidon fell from a ladder while gardening on August 19, resulting in cerebral-meningeal hemorrhages, cerebral contusions, and a skull fracture, according to the autopsy.
The BDS movement, however, said his wounds were due to a “deliberate attack a few months ago by assailants who remain anonymous and may well be connected to the authoritarian regime in Morocco.”

Assidon was considered in Morocco to be one of the last Marxist revolutionaries, and dedicated much of his life to opposing Zionism, normalization with Israel, and the defense of Palestinian rights.
He was born in 1948 to a Berber Jewish family in Safi. The family moved to Agadir, then Casablanca, and then France, where Assidon was said to be influenced by Marxism.

While in Paris in 1967, Assidon said he “witnessed firsthand the height of French media racism against Palestinians and Arabs, in general,” and “discovered that the Zionist movement had been spreading nothing but lies, and that Israel was in fact the real aggressor.”
In March 1970, after returning to Morocco from France, Assidon founded the Marxist-Leninist organization Harakat 23 Mars. During what is known as the Years of Lead in Morocco (the period of King Hassan II’s rule from the 1960s to the 1980s), Assidon was at the forefront of the fight for democracy and against political violence. This activism ultimately led to him being arrested in 1972 and sent to prison for 12 years.
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How the Sultan’s Jewish Communists served Morocco

Haaretz resurrects Baghdad bombings scandal

A scurrilous article by Haaretz resurrects the agenda of Baruch Nadel, an iconoclastic journalist, who blamed Zionists for causing Iraqi Jews to emigrate to Israel by setting off bombs in  Baghdad in 1950 – 1. Lyn Julius responds in the Times of Israel (Jewish News):

Yusuf Basri, executed in 1952, was never accused of the Massouda Shemtob bombing

The  Baghdad bombings  are back in the news. Every time you think the issue is dead and buried, it rises again. Whodunnit?  Arab historians, Arabists and academics in Israel and abroad have charged that five bombings in 1950 -51 – one killed four Jews –  were a Zionist false flag operation to cause the Jews of Iraq to emigrate to Israel. The Mossad operatives who organised the airlift have always fiercely denied that they were responsible.

The latest to breathe life back into the scandal is Haaretz, writing about a new film called ‘Baghdad files’ by Avida Livni. The film takes up the story of files deposited by a journalist called Baruch Nadel at Yale University. Nadel, who died in 2014,  seems to have made a speciality of bashing the Israeli establishment. He wrote for the iconoclastic magazine Haolam Hazeh. The files contain 117 testimonies  from Iraqi Jews:  Nadel collected them when he toured transit camps or ma’abarot in the 1950s. The principal allegation made by the refugees was that they had emigrated because of bombs thrown at them on orders from Israel.

No wonder such rumours circulated:  conditions in the ma’abarot were atrocious.  The accommodation was primitive and at the mercy of the elements. There was no adequate sanitation. There were no food. No jobs. The refugees had every reason to feel betrayed and bitterly disappointed, lured under false pretences by the Zionists, while the few thousand Jews who had remained in Iraq continued to enjoy comfortable lives.

The central inconsistency in this story is why 117 Iraqi -Jewish refugees might be better informed as to the identity of the bombers, while there is more evidence than hearsay to argue that Iraqi non-Jews did it. For instance, the only fatal bombing –  of the Messouda Shemtob synagogue in January 1951, has been attributed to Iraqi nationalists. There is credible evidence that an Arab nationalist threw a bomb at a café frequented by Jews in April 1950. Until then, suspecting an Iraqi government trap, Mossad had hesitated to authorise the community to begin registering to leave.

The Haaretz article claims that three Zionists were executed for carrying out the bombings.  In fact two Jews were executed, Shalom Saleh and Yusuf Basri, and neither was accused by the Iraqi court of the Massouda Shemtob synagogue bombing. (The synagogue was being used as a registration centre for departing Jews – which begs the question, why would the Mossad kill Jews who were already leaving? ) Haaretz then claims that the bombing was a catalyst, persuading 80,000  Jews to register . In truth 90,000 had already registered and forfeited their citizenship by the time of the Shemtob bombing: they were waiting impatiently to board the planes to take them to Israel, but the airlift was painfully slow.

Chart showing that the majority of Iraqi Jews (90,000) had registered to leave before the Massouda Shetob synagogue bombing (Courtesy: David Kheder Basson)

Next comes the next piece of blatant Haaretz revisionism  erasing the persecution, extortion, anti-Jewish discrimination and arrests characterising the late 1940s in Iraq. Despite the Farhud massacre of 1941,” the Iraqi Jews’continued to live comfortably next to their Muslim neighbours. They were in no hurry to make aliya.”

Then the Haaretz article alleges that the conclusions of an official inquiry had not been revealed. In fact a commission appointed by the Mossad head Isser Harel compiled a report in 1960. The full findings are published for all to see in To Baghdad and Back by the chief Mossad operative in Baghdad, Mordechai Ben Porat. Ben Porat sued Baruch Nadel for slander after he published a hit piece in Haolam Hazeh : Nadel apologised. ‘He was influenced by wicked fabrications invented by the Iraqi authorities and he was not equipped with the necessary facts,’ wrote Ben Porat.

Two well-known contrarian academics, Yehuda Shenhav-Shahrabani and Hannan Hever,  have since picked up the trail of the Baghdad files in an article  called ‘Violence in Baghdad (1950-1). The historian of Iraqi Jewry Esther Meir-Glitzenstein set the record straight in an article of her own.

Baruch Nadel is probably applauding Haaretz and the film-maker Livni from beyond the grave. But for people who want to know the true facts, it is a pity that Haaretz has fallen foul of the most basic standards of journalism in its politically-motivated, sensationalist and sloppy piece.

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New Dhimmitude Institute will honour Bat Ye’or’s pioneering work

Recognition of the pioneering work of Bat Ye’or and her late husband David Littman is long overdue. She is the author of The Dhimmi and Understanding Dhimmitude, among other works. At last, an institute has been set up to perpetuate the legacy of this Egyptian-born refugee, and  examine the subjugation of non-Muslims under Islamic rule. The concept still influences intercommunal relations in the modern world. The  Institute is hosted by the Middle East Forum and is inviting proposals and papers (with thanks: Lily): 

Bat Yeor: Egyptian-born refugee

The Dhimmitude Institute, a new initiative hosted by the Middle East Forum (MEF), invites submissions for its inaugural research series on “Dhimmitude in the Contemporary World.”

The Dhimmitude Institute honors and extends the pioneering work of Bat Ye’or and David Littman, whose scholarship exposed the theological and political mechanisms that subordinated non-Muslim majority populations under Islamic rule. Building on her legacy, the Institute seeks to document how these hierarchies and attitudes continue to shape interreligious relations, governance, and civic culture in the twenty-first century.

The term dhimma refers to the classical Islamic system that granted limited protection to non-Muslims in exchange for political and social submission.

The Dhimmitude Institute applies this concept more broadly to analyze how similar patterns of hierarchy, restriction, and conditional tolerance continue to influence intercommunal relations and state policies in the modern world.

The Institute integrates historical scholarship with field-based research to examine how enduring systems of religious hierarchy and coercion manifest in both Muslim-majority and Western societies.

The Institute welcomes empirically grounded, policy-relevant papers addressing topics such as:

    • Case Studies of Discrimination and Coercion: Differential taxation, restrictions on religious practice or construction, employment barriers, and segregation in public life.
    • Religious Minorities and the State: The treatment of Christians, Jews, Hindus, Buddhists, Yazidis, and others under regimes influenced by Islamic law or custom.
    • Dhimmitude in the West: The spread of deferential or self-censoring attitudes toward Islamist pressure within democratic societies.
    • Gender and Hierarchy: How patriarchal and communal structures reinforce unequal status and constrain religious and civil freedoms.
    • Muslim Voices for Reform: Internal critiques advocating equality, pluralism, and universal human rights within Islamic contexts.
    • Dhimmitude and Global Stability: How the persistence of dhimmitude practices promotes tension in the international arena—destabilizing Western democracies, deepening communal divisions, and hindering economic and social development in Muslim-majority countries across the Middle East, North Africa, and South Asia
    • Expressions of Dhimmitude: Legal, administrative, or social restrictions placed on non-Muslim citizens and residents in Muslim-majority societies.

All proposals, abstracts, CVs, and completed papers should be sent to Dexter Van Zile at vanzile@meforum.org.

More about Bat Ye’or

‘Arab Jew’ Hadar Cohen appointed to teach at university

Hadar Cohen is a Mizrahi Jew: she has joined the University of San Francisco faculty. As an anti-Zionist ‘Arab Jew’, she doesn’t represent Mizrahi Jews, she aligns with the propaganda academia prefers. Matthew Nouriel writes in Jewish Journal about a worrying trend at universities which fires mainstream Zionists while elevating anti-Zionists:

Hadar Cohen: ‘elevated not because she represents Mizrahi Jews, but because she doesn’t’

Recently, the University of San Francisco’s Jewish Studies & Social Justice program, under the leadership of Aaron J. Hahn Tapper, announced that it had brought in Hadar Cohen to teach a course titled “Arab Jews: Histories, Politics, and Identity.” At first glance, it might sound like a welcome step — a Mizrahi Jew given a platform in academia — but Cohen is not a historian or a scholar of Middle Eastern Jewry and she holds no advanced academic training in Jewish or Middle East Studies. Her background is in engineering, “alternative divinity programs” and “spiritual activism.” She openly states that “each aspect of her work is done through a political lens.” What qualifies her to teach is not academic rigor, but that she fits the ideological script academia demands. And that is the point.

Universities once upheld rigorous standards: advanced degrees, peer-reviewed scholarship, years of study. Increasingly, those have been replaced by the ability to embody activist frameworks that align with a particular brand of “social justice.” This is not education; it is indoctrination, and it compromises the very integrity of academia by prioritizing ideology over scholarship.

Even the course title reveals bias. “Arab Jews” is not a neutral term, it is a politicized label largely rejected by Jews from Arab and Muslim countries. It collapses Jewish identity into Arab nationalism and erases the truth that Jews were indigenous to the Middle East and North Africa long before Arab conquest. For centuries, Jews in Arab lands were not considered Arabs but second-class dhimmis, tolerated but legally subordinate. Tunisian-Jewish writer Albert Memmi put it bluntly: “The term ‘Arab Jews’ is obviously not a good one … We would have liked to be Arab Jews, [but] centuries of contempt and cruelty prevented it.” To frame our narrative through a term we overwhelmingly reject is distortion, not representation.

Cohen herself has written: “Zionism has no space for an Arab Jew like me.” But Zionism was, and still is, fundamentally a decolonization project. Jews are not colonizers in the Middle East, we are the indigenous people of the land of Israel, whose presence long predated both European imperialism and Arab conquest. If we are speaking honestly about colonization, it was the Arab-Muslim empires of the seventh century onward that spread across the region, supplanting local languages and cultures. To accept the label “Arab Jew” would be to adopt the identity of our colonizers — the very people who treated us as inferiors for centuries and expelled us en masse in the 20th century.

The story of Jews from these countries cannot be told without naming Islamic antisemitism. Under the dhimma system, Jews were taxed, humiliated and often attacked. Pogroms like the Farhud in Iraq or expulsions from Egypt, Libya and Yemen were not anomalies but the culmination of a long history of subjugation. This is precisely why so many Mizrahi Jews are staunchly pro-Zionist. Our Zionism is not abstract but born of lived experience: centuries of Islamic antisemitism, followed by dispossession and exile. To erase this reality in the name of “Arab Jewish” identity politics is not only offensive, it is profoundly unacademic.

Read article in full

More about ‘Arab Jews’

Israeli traveller: Syrians ‘radiated love for Jews’

Avi Gold is a globetrotting Israeli who recently visited Damascus, met Bekhor Simantov, one of seven remaining local Jews,  and prayed with emotional Syrian Jews (now based in the US) at the al-Franji synagogue. The reception he received from non-Jewish Syrians was unexpectedly affectionate, with some shouting out ‘Am Israel Hai!’. Report in the Jerusalem Post: 
Avi Gold, seen with Bekhor Simantov, holds a shofar

 

Gold went on to recall how he met several Syrians who had never met a Jew, and were moved to tears by the new experience.
He compared his experiences in Syria to those he had in other Muslim countries, including Afghanistan, Pakistan, Bangladesh, and Brunei, where people who rarely see Jews “perhaps imagine them with long noses, dirty clothes, and a bag of gold coins.”

One of Gold’s personal highlights was being accompanied during a visit to an ancient Damascus synagogue by a small group of Syrian-born Jews who fled the country in 1994. After the synagogue had been closed for decades, the doors reopened, allowing the group to hold a prayer service inside.

Orthodox and traditional Jewish prayer services require 10 adult men to form a quorum. The local Damascus Jewish community is too small to hold such gatherings.

While inside the synagogue, Gold said the Jews he was with were “visibly distraught,” and showed him where they used to celebrate the Simchat Torah festival.

Pointing out where their parents used to sit, the Syrian Jews “were simply crying when they told me about it,” he said.

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Eighty years ago, over 130 Jews were murdered in Libya

Eighty years ago, this week, Jews in Tripolitania, Libya, were targeted by a brutal three-day pogrom. Judah Benzion (Ben) Segal (1912-2003), a Professor at the School of Oriental and African Studies, London University, served as an army captain in the British Military Administration in Tripolitania during 1945-46. The Jewish Chronicle (13 November 1970) carried his reminiscences of the major pogrom that took place in Tripoli 25 years earlier (on 4-5 November 1945), killing 130, and spread to outlying suburbs and towns. As with the Farhud in Iraq, the British army delayed its response to the rioting. Via the  Daphne Anson blog:

Synagogue in Zliten before WWII

 

‘It was 9.30 on Friday morning, a holiday for the Moslem members of my department. But none of the Christian officials had arrived either. There was an ominous silence in the air. I realised suddenly that there was no traffic on the roads. Ill at ease, I brushed aside my correspondence, and went out into the crisp sunshine. I saw that one, then another, and finally a succession of the concrete houses of the New City carried on their walls the freshly painted legend “Italiano.” The message was clear.

If I had not understood I was to be enlightened soon enough. A low growl could be heard from the distance. Suddenly they appeared – young hoodlums in their hundreds, sweeping along the road some ten or fifteen abreast screaming “Yahud, Yahud.”

It was shock, not courage, that made me stand my ground , and, seeing me in uniform, they passed around and beyond me.

Then the looting started, shop windows were smashed, and doors battered down.

I visited the Jewish schools in the ghetto area. There was little panic. The children who lived nearby had been sent home; they had nothing to fear, for the Jewish district was too densely populated to be penetrated by even the most daring of the mob.

The staff, mostly Italian Jews, stood in a little knot, speaking in whispers, making their plans calmly with their leader, a professor from Rome, a small ungainly woman with an aquiline nose and nervous smile. I put some children on my lorry and returned them to their mothers in the New City.

From a remote building I heard moaning. In the bare courtyard, an old Jewish woman in Arab dress sat on the ground, her face streaked with blood, swaying to and fro, keening rhythmically. Some yards away a man lay wrapped in his coat; his head had been battered like the cheap pans beside him. Where had the mob gone? Where had they entered here? It was useless to question the woman; God had given and God had taken away.

The police and the military had been alerted. I drove back to my quarters – to be sickened by the contrast. In the palatial villa of the mess everything appeared normal. The fountain played in the sunshine, deck chairs were set out, as usual under the arches, aperitifs stood on the table. The servants reminded me that the Brigadier had gone on leave to Cairo. And only a few hundred yards away murderers were hunting down their victims.

It was the unsuspecting Jews of the outlying villages who were helpless, and the killings were many – in all, I think, more than 130. We could chart on the map the progress of murder, rape and looting passing from Tripoli across the countryside – east, west and south, like a well-organised contagion. At some points it needed only one or two men to halt the onset – as at Homs where a brave British officer and a Jewish doctor from Alexandria stood at the entrance to the Jewish quarter and threatened to blow out the brains of the first rioter to approach.

Everywhere the bloodshed continued for two days. Jewish refugees were brought to a hastily constructed camp in the capital, I escorted a cortège from Zawiya – one lorry heaped with the bodies of the dead, others with their relatives and friends, some wounded, all dazed and silent, clutching their mean bundles. There was no passion, but submission to the inevitable.

After a couple of weeks, the situation – in the words of the Army authorities – was under control. The Governor had returned to his post at Tripoli. I suppose there was an official inquiry – there usually is. Arab extremists who had been detained after the outbreak of the riots were released. And within a few months (was it by coincidence?) three Jewish officers in the Military Administration had been transferred to duties outside Libya – the Major responsible for the municipality (who had been outstandingly successful in his dealings with Arab officials), a doctor, and myself.

From 1949 the Jewish community of Libya – even the ancient settlement of cave-dwellers at Tarbuna – virtually ceased to exist. Many emigrated to a new life in Israel. Only a handful remained in Tripoli and Benghazi to become the target of anti-Israel malice after the Six-Day War.

The Jews of Libya had never played an important part in the life of their country – they were no more than a pawn in a sinister game of politics. We need not point the finger at the fanatical ignorant Moslem mob. But it should be part of the training of every Foreign Office official and of every responsible journalist to witness at first hand the violence of a rampaging mob – and to learn how fanaticism and violence are manipulated.’

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More about the Libyan riots

The Tripolitania riots of 1945 – lecture by Vivienne Roumani (Harif)

eJP article

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This website is dedicated to preserving the memory of the near-extinct Jewish communities, of the Middle East and North Africa, documenting the stories of the Jewish refugees and their current struggle for recognition and restitution.

Point of No Return

Jewish Refugees from Arab and Muslim Countries

One-stop blog on the Middle East's
forgotten Jewish refugees - updated daily.