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NINE British soldiers are facing a court martial for allegedly smuggling guns out of Iraq to sell for drugs and cash. Investigators fear that weapons and ammunition being trafficked by troops from war zones will end up in the hands of gangsters. The soldiers from the 3rd Battalion The Yorkshire Regiment are accused of buying cocaine from gangs in Germany, where their unit was based. Royal Military Police have investigated claims that the alleged drugs were sold to other British troops still serving in Iraq. You must update your payment details via My Account or by clicking update payment details to keep your subscription. Update payment details. We've tried to contact you several times as we haven't been able to take payment. You must update your payment details via My Account, otherwise your subscription will terminate. Accessibility Links Skip to content. Login Subscribe. Log in Subscribe. Troops accused of gun running for cocaine and cash. By Daniel McGrory and. Friday October 13 , 1.

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When George Bush went to war in Iraq in and clips from Iraq started showing on TV, I called my father to ask if it is possible that this depressingly bleak place was their paradise. This is one big desert with two rivers. This imagination was a fantasy based upon their stories, which seemed so ideal: the swimming and boating in the Tigris River, picnics on its bank in fruit gardens bustan. The true picture is in the middle between what was shown on TV and my imagination. I know that cameras that are aimed at filming war do not show the pleasant places. The feeling of paradise is not the picture portrayed in history books, but indeed the Jews in Iraq maintained their community for many centuries, without any extremely traumatic incidents and in a relatively safe environment. What stands out is the great co-existence they had with their neighbors, the Muslim Arabs. This coexistence can be exemplified by customs of reciprocity during holidays. Iraqi Jews remember that Muslim neighbors used to bring hot tea to Jews returning from the synagogue at the end of Yom Kippur, and trays with bread and cheese at the conclusion of Passover. In Basra, where a significant number of Jews lived, there was no Jewish quarter; Jews lived in mixed neighborhoods. Many Iraqi Jews, when referring to their old homeland, express the feeling of Lost Paradise. The Iraqi immigrants in Israel and in other parts of the world, including North America and Europe, hold special pride in their Diaspora, as the oldest Diaspora, whose beginning is recorded in the Bible. Indeed, even after the period of the Babylonian Exile and the return of some Jews to rebuild the second temple in Jerusalem, Jews in Iraq had a rich and outstanding history of scholarly leadership in the Jewish world. From around the third century C. This leadership of the Jewish world ended in the mid-thirteenth century with the Mongol conquest of Iraq. Like their Muslim neighbors in Iraq, the Jews lost both their prominent positions in commerce and their scholarly leadership in the Jewish world. The British Consul, who was concerned that a similar fate might occur to the Christian community in Iraq, sent another letter in this regard. These letters provide testimony to religious tension, a result of the rise of Muslim extremism during this period in Iraq. It also illustrates European involvement in the Ottoman Empire as that empire was slowly losing its power. Both Jews and Christians intervened on behalf of their co-religionists. This is also a testimony to the ancient establishment and the symbiotic status of the Jews in Iraq. They were in charge of places revered by all three religions there: Muslims, Jews, and Christians. In the mid-nineteenth century, the situation of the Jews in Iraq started to change in a way that distinguished them from the rest of the population. In Baghdad and Basra, the rich families in the communities sponsored traditional Yeshiva schooling for their poor. At the same time the Tanzimat reforms in the Ottoman Empire meant modernization of Baghdad and Basra, especially between the years under Midhat Pasha, and this transformation worked well for the newly educated generation of young Jews. When the British army conquered Iraq from the Turks during the First World War, those educated Jews were in a good position to embark on a trend of prosperity and success, backed by the British who preferred to bestow their trust to minorities. The British stayed until , when Iraq became independent, and they returned during the Second World War, after a pro-Nazi group led by the Mufti of Jerusalem and Rashid Ali took control of the government. This new government organized clashes against Jews the Farhud in Some claim that the British used these clashes as a pretext for coming back to Iraq. Only then did they enter with their army. As Jewish history teaches us, after success a backlash is likely to follow. This intervention gave a boost to the Pan-Arab nationalistic trend in Iraq, while in Israel a flood of Zionist European Jews caused a resistance and bloody retaliations with the Palestinian Arabs. In many ways the situation of the Iraqi Jews was determined by what happened in the West. The movement of European Jews to Israel and their later victory in the War of Independence in added fire to the jealousy, which is natural when a minority is too successful. The downfall started with the Farhud. Muslim rioters robbed and killed about Jews in Baghdad and wounded as many as a more. For a while even after the Farhud , however, things seemed to go back to normal for the Jews. Both of my parents share the feeling, expressed by many Iraqi Jews of that generation, that they lived very well among their Muslim neighbors. When unrest occurred, Iraqi Jews blamed politics rather than inherited hatred. Both of my families, my paternal side in Baghdad and my maternal side in Basra, were protected during the Farhud. Their Muslim neighbors warned them in advance and stood at the entrance of the alleyways to block the excited mob. In Basra, Jews were not killed and the attackers ended up looting the market, regardless of whether the owner was Jewish or not. In Baghdad, people were murdered. One victim was my great-grandfather, who was walking in the street, unaware of what was going on. My father, who always tried to convey the message that Jews and Muslims can live peacefully together, did not tell us this fact until a year before he died — he was always convinced that the Farhud was nothing more than an action of a mob triggered by propaganda. Through the stories of my family I have a colorful view of the history of the Jews of Iraq. Apparently, in the mid-nineteenth century in , Basra suffered a severe plague that reduced the Jewish population from three thousand families to fifty. An interesting story of my family concerning the Jewish community happened around As a response, their families and their supporters were excommunicated from the Jewish community. It also provided them a place to socialize and to bury the few elders who died at this time, since they were barred from the Jewish cemetery. My mother speaks fondly about the public school. She explains that she and her sister were treated very well, and had Muslim friends. My uncle and another boy from the banned group were named Balfour in a salute to Lord Balfour, the British Foreign Secretary who, in , wrote a declaration of sympathy with Jewish Zionist aspirations, supporting the establishment in Palestine of a national home for the Jewish people, known as the Balfour Declaration. He told me recently that all the problems for the Jews in Iraq started with the declaration of Lord Balfour. The dispute in the congregation ended up in court, and my family won the case. The fact that the prime minister became involved in a dispute in the Jewish community is not so surprising because at that time Jews were holding major positions in the administration and commerce of Iraq and were among the wealthiest people in Iraq. Jews occupied main positions in the post office, the train administration, and the high court. Her uncle, Naji Menachem, was the port treasurer. When he was years old, his father died and he had to leave school and work to support his mother and siblings. He worked for a while as an apprentice of the shochet — the Jewish butcher. His breakthrough came thanks to a punishment by the British. Failing to register to the British authorities, he was sent on a British Navy ship to India, where he stayed for a year, learning English while abroad. Upon returning he started working in the Jewish owned Zilkha Bank in Baghdad. This was one of the most important banks in Iraq — and the first chain banking in the Arab world, with branches in Beirut, Damascus, Cairo and Alexandria, and the Iraqi government was invested in it. He bought a big house outside of the Jewish quarter, in a mixed neighborhood, and was able to house a few relatives in it as well. When he moved to Israel he was much better off than most, as he was able to transfer some money in advance to Israel, and to buy a house and a store there. His children attended the prestigious Anglo-Jewish school Shamash, which was the only Jewish school outside of the crowded Jewish neighborhood. My father studied the Hebrew Bible only in Israel. This period is distinguished because the Jews were going through rapid social and cultural changes. My two grandmothers, who were born at the turn of the century, never attended school and stayed illiterate all their lives. Apparently, in their youth, Jewish girls started attending schools, but my grandmothers were caught up in the instability of the time in addition to the fact that most of society was not ready for those changes. When the British army entered Iraq during World War I, they came with Indian troops and a rumor spread among the Jews that these soldiers were abducting girls, and so, many Jewish girls stayed home and got married early, as usual. Her first son was born when she was fourteen. My maternal grandmother came to age on the brink of modernity. Although uneducated, she dressed only in Western clothes and gave Western names to a few of her children. She was determined to marry off her daughters only after they finished school. Even though her husband was ten years her senior, well-educated, spoke Turkish, and served for a few months as an officer in the Turkish army before World War I, my grandmother was always the lady of the house, hosting British officers for tea parties. Her time to shine came when she was ill and the doctor suggested that she move outside the city. The family moved to a Muslim village, and there my uneducated grandmother became a counselor to the village women. My father remembered them flocking to her house to learn about things like childcare and feminine hygiene. Upon returning to Baghdad the family bought their own house. Another distinguished woman was her aunt, Lulu Tweina her last name is not certain , also analphabetic, who became a talented seamstress and a good businesswoman. She never married and never attempted to and was so successful that her clientele included many government officials my father claims that she used to boast that if they ever needed something from the king, she would have no problem getting it. She became a rich woman and started lending money to her customers, who apparently owed her such great sums that when the family moved to Israel she decided to stay, hoping that one day they would pay her back. My father recalls a memorable incident. This aunt tried to marry off her miserably unsuccessful sister by paying a young man a good amount of money. My father, about 7-year old then, was asked to spend the first night with the newly married couple, witnessing the bride kicking her groom away. The young groom fled with the money shortly thereafter. In this atmosphere of changes in the cities in the s, young Jews were attending Westernized schools, in which Judaic studies were not permitted. According to my mother, her mother used to put on an abayia a black robe when going out, and the celebratory Jewish type of cover — the Izar — when going to the synagogue on Shabbat, but she and her sister never did, and they used to walk by themselves to places around town with no fear. Charity was an integral part of life. Since food could not be saved for the next day, my grandmother used to send one of her children with leftovers to hand to a certain poor family, accompanied by a servant. This period saw the detachment of many young Jews from traditional ways. Many of them were drawn to Arab culture, to Communism, and later to Zionism. My father used to say that Zionism saved his life. My father left and became a devoted Zionist but Tweig stayed and was stoned to death by the police during a Communist demonstration. The Zionist movement started taking root among the young people after the Farhud. At first it was an attempt by the young Jews to organize resistance to atrocities the Shurrah , and then, with the arrival of Israeli emissaries in , this organization transformed into the Zionist movement. It gave them a pretext to meet in mixed groups, men and women together. Israeli emissaries taught them Israeli songs and dances. They used to take boats at night to small islands on the river and sing those songs loudly. It was secretive and their parents were not aware of their activities. They could carry around such material, covered by their abaya. This was something unheard of in those days. The activity of the Zionist movement in Iraq had astounding success among the young people, starting with a reaction to the Farhud , and the call to defend themselves against atrocities. It continued to grow with the atrocities experienced by Jews while Israel was fighting to become an independent state in the years between and In , the Iraqi government outlawed Zionist activities. One of the wealthiest Jews in Basra, Shafik Ades, who established the agency of the Ford car company in Iraq, was arrested and accused of being a Zionist supporter. False accusations by envious Muslim colleagues brought also the arrest of my great uncle, Naji Menachem the port treasurer , also arrested for being a Zionist activist. He had opposed Zionism as well, and even after his release he maintained his dislike of the Zionist affair. He was sentenced to three years in prison and my grandmother managed to bribe someone to move him from a pit in northern Iraq to a prison in Baghdad. Naji fled to Iran when he was released from prison in , choosing not to immigrate to Israel. Many of the very well-to-do Iraqi Jews never considered Zionism and some of them stayed in Iraq after most of the community left. Naji did well in Iran and then had to flee again when Ayatollah Khumeini came to power — a reminiscent of the story of the Jews who fled from Spain to Portugal, only to find themselves fleeing again shortly after. The arrest and hanging of Ades in signified an important turning point for many Jews. Many Jew were arrested, as the Iraqi government was going after Zionist activities. During , all the Jews in governmental jobs were dismissed, and restrictive laws forbade Jews from banking, import and export, and higher education. In , martial law was lifted and Jews started to leave in large numbers. In , the Iraqi government passed a law that allowed Jews to leave if they gave up their Iraqi citizenship and relinquished their assets. Thanks to a secret deal between high rank Iraqi government officials, who owned the airline, and an Israeli secret agent named Shlomo Hillel, Jews were airlifted by Iraqi airplanes to Iran, and from there they were taken by Israeli planes to Israel. A temporary camp was built in the Jewish cemetery in Teheran to accommodate those who were waiting to be airlifted to Israel. In , a few bombs were exploded in a synagogue in Baghdad and in the American consulate. This increased the sense of urgency and Jews felt that it was necessary to leave. A rumor claims that the bombing was an act of the Israeli Mosad , attempting to persuade the Jews to move to Israel. At that time the situation became more and more difficult for Jews, as many of them lost jobs and lived in fear of arrest. He returned to Israel in , when it became too dangerous to stay after the arrest of the emissary Mordechai Ben-Porat by the Iraqi police and he was actually the last of the Israeli emissaries to leave Iraq. Many Iraqi Jews in Israel are deeply proud of the success of their Aliya immigration , as they feel that they initiated it and they were in charge of their own fate notable is the difference from the North African Aliya , which was to a larger extent an initiative of the Israeli government, and attracted the poor, while many from the educated classes moved to France. In less than two years an ancient population of Iraqi Jews was reduced from , to 6, people. Most of them came to Israel, and unlike many North African Jews, they managed to integrate with the Israeli Ashkenazi population. Their successful positions in Iraq helped them to establish themselves in Israel, and just as their Aliya was largely their initiative, so was their integration. This integration of course had a price that some of them dismiss as unimportant. Most of them are now secular, and their Iraqi culture was kept only partially and mainly at home. Their children do not speak their Judeo-Arabic language, and although Jews in Iraq were the leading musicians for generations, in Israel many children of Iraqi Jews were not even exposed to this music. A notable exception is the city of Ramat-Gan, where many Iraqi Jews live, which sponsors an Iraqi orchestra. The Jews that were left behind were allowed to attend Jewish schools, but apparently it was hard to find Jewish teachers. Most of the Jews had to escape later, because after each war in Israel the Iraqi government acted against their Jews. In , as a reaction to the Arab loss in the Six Days War, nine Jews were falsely accused of spying for Israel and they were hanged in Baghdad. Some half a million people paraded through to watch the hanging. As a result, in the early s, groups of Jews crossed the border to Iran, assisted by the Kurds in the north, who smuggled them. The community is now dying out; as of , only 76 elderly Jews were reported to live there, and no doubt that number is significantly lower now. A prosperous community of Iraqi Jews lives in London. This community consists of Jews who immigrated there before and between the two World Wars and some who came in the s. In the early s, when the Diaspora Museum in Israel was planning an exhibition of the Babylonian Diaspora, to be curated by Sara Gilboa Karni, Shlomo Hillel — then a minister in the Israeli government — was sent to London to raise money, but the mission turned unsuccessful. The exhibition never happened and the book that was to accompany it was never published. The center was made possible largely thanks to donations from Iraqi Jews in the United States. As of , the estimate is that around 15, Iraqi Jews live in the United States. In New York State there are two congregations. It is important to note that most Iraqi Jews who came to New York were not poor, but on the contrary, they were among the more prominent families. The first communal action of the society was to buy a burial place for its members. The Iraqi Aid Society cemetery, inside the Montifiore Cemetery in Long Island, came into being in and since then it grew bigger as more plots were purchased. Until the mids, the community used to rent space at a few hotels to celebrate holidays. Interestingly, their Religious Advisor and Chazan cantor is an Iraqi Jew from Calcutta India , named Aaron Abrahams, who has been serving the community since the early s. Both of them, trained in Israel, pronounce their Hebrew letters differently mainly they are not used to the Iraqi deep Koof and the Vav which should be pronounced as Waw. The synagogue reflects the somewhat easy going character of Iraqi Jews. The synagogue consists of one big room with an open center in the middle, for the Torah reading there is no raised bimah. Surprisingly for me the men sit on the two sides, and the women sit in front of the Aron Hakodesh the ark , behind a low partition. Their presence is very pronounced during the service positioned well to throw candies on the Chattan Torah , when there is a celebration for an upcoming wedding, or at a Bar Mitzvah celebration. The gallery serves for babysitting with non-Jewish babysitters. A few older women cover their heads with a kippa- size lace, fastened to their head. At an event such as a baby naming, the whole congregation about families is present, and it feels like one big hamula extended family. Many of those who left Iraq in the s say that they can no longer speak the Iraqi Arabic, and need English to communicate with a non-Jewish Iraqi. When I asked about the second generation, many of them attest regretfully that their children only know a few words in this language. While this congregation is new, its leadership is old, and it is not clear how it will turn out in the future. Hagit Goral Halperin grew up on a kibbutz in Israel, where a group of young Iraqi Jews were among its founding members. Atlas, Yehuda. Ad amud ha-tliya, alilot ha-machteret be-iraq. Cohen, Ben. The Jewish Exodus from Iraq, Ivri, David. Golany, Gideon S. Babylonian Jewish Neighborhood and Home Design. The Edwin Mellen Press, Senhav, Yehuda. Snir, Reuven. New York: Columbia University Press, Stillman, Norman. Philadelphia: JPS, Skip to content by Hagit Goral Halperin When George Bush went to war in Iraq in and clips from Iraq started showing on TV, I called my father to ask if it is possible that this depressingly bleak place was their paradise. Image 9: The graduating class of Shamash, the British affiliated Jewish school in Baghdad in ; my father stands in the third row, first from right This period is distinguished because the Jews were going through rapid social and cultural changes. Image An Izar, a type of wrap dress worn by Jewish women on holidays; the face covering is made out of horse hair, from the collection of the Israel Museum This period saw the detachment of many young Jews from traditional ways. Image Shafiq Ades at his trial, being led to his execution by hanging in front of his villa in Basra in image source: Picture Archive of the Babylonian Jewry Heritage Center, Or Yehuda, Israel Naji fled to Iran when he was released from prison in , choosing not to immigrate to Israel. Bibliography : Atlas, Yehuda. World Jewish Congress. The Treatment of Jews in Egypt and Iraq.

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