Posted: Sun May 05, 2013 10:21 pm Post subject: The truth about Deir Yassin
Hazem Nusseibeh was an editor of the Palestine Broadcasting Service in 1948.
In this interview he admits that on the instructions of Palestinian leader Hussein Khalidi, he fabricated stories of a massacre and rapes at Deir Yassin in 1948, which are still widely believed in anti-Israel circles today.
He was told at the time that "we must make the most of this" by creating fictional news of children at Deir Yassin being murdered and pregnant women being raped, though neither ever happened. Deir Yassin residents actually protested about the reporting.
Their intention was to encourage the Arab states to join in the fight against the Jews. He says that these atrocity stories were actually "our biggest mistake," because Palestinians fled in terror and left the country in huge numbers after hearing them.
I'm aware that there's Arab sites which say the opposite, they're the same sites telling of the Jenin "massacre" that wasn't! The Palestinians are notorious for fabricating events, and for not keeping to any signed agreements! _________________ He who is merciful with the cruel, will end-up being cruel to the merciful
- Kohelet Rabba 7:16
The witness who told the truth of the fabrication was the best witness! _________________ He who is merciful with the cruel, will end-up being cruel to the merciful
- Kohelet Rabba 7:16
The perfidious Arabs deserved to die. The massacre of Deir Yassin was justified, the same as was Sabra and Shatila.
Quote:
Deir Yassin was a Palestinian-Arab village of several hundred residents, all Muslim, living in 144 houses. The International Red Cross reported that there were 400 residents; Yoav Gelber writes that there were 610, citing the British mandatory authority figures; and Menachem Begin's biographer, Eric Silver, 800 to 1,000. It was situated on a hill west of Jerusalem, 800 meters above sea level, overlooking the main highway entering Jerusalem. The village was relatively prosperous, thanks to the excavation of limestone from the village quarries, which allowed the residents to make a good living from stone-cutting. By most accounts, they lived in peace with their Jewish neighbors in nearby villages, particularly those in Givat Shaul, an Orthodox community just across the valley, some of whom reportedly tried to help the Deir Yassin villagers during the Irgun-Lehi invasion.
On January 20, 1948, the villagers met leaders of the Givat Shaul community to form a peace pact. The Deir Yassin villagers agreed to inform Givat Shaul should Palestinian militiamen appear in the village, by hanging out certain types of laundry during the day—two white pieces with a black piece in the middle—and at night signaling three dots with a flashlight and placing three lanterns in a certain place. In return, patrols from Givat Shaul guaranteed safe passage to Deir Yassin residents, in vehicles or on foot, passing through their neighborhood on the way to Jerusalem. Yoma Ben-Sasson, Haganah commander in Givat Shaul, said after the village had been captured that, "there was not even one incident between Deir Yassin and the Jews."
Arab militiamen had tried to set up camp in the village, leading to a firefight that saw one villager killed. Just before January 28, Abd al Qadir had arrived with 400 men and tried to recruit some villagers, but the elders voiced their opposition and the men moved on. The leader of the village, the mukhtar, was summoned to Jerusalem to explain to the Arab Higher Committee (AHC), the Palestinian-Arab leadership, what the village's relationship was with the Jews: he told them the villagers and the Jews lived in peace. No steps were taken against him, and he was not asked to cancel the peace pact. On February 13, an armed gang of Arabs arrived to attack Givat Shaul, but the Deir Yassin villagers saw them off, the result of which was that the gang killed all the village's sheep. On March 16, the AHC sent a delegation to the village to request that it host a group of Iraqi and Syrian irregulars to guard it. The villagers said no then, and again on April 4, though Irgun fighters said they did encounter at least two foreign militiamen during the April 9 invasion.
The view that the relationship between Deir Yassin and its neighbors was invariably peaceful is disputed by Yehuda Lapidot (underground name, "Nimrod"), the Irgun's second-in-command of the operation to take the village. He writes that there had been occasional skirmishes between Deir Yassin and Givat Shaul residents, and that on April 3, shots had been fired from Deir Yassin toward the Jewish villages of Bet Hakerem and Yefe Nof. He writes that the village was defended by 100 armed men, that ditches had been dug around it, that Iraqi and Palestinian guerrillas were stationed there, and that there was a guard force stationed by the village entrance. Benny Morris writes that it is possible some militiamen were stationed in the village, but the evidence is far from definitive, in his view. In Gelber's view, it is unlikely that the peace pact between Deir Yassin and Givat Shaul continued to hold in April, given the intensity of hostilities between the Arab and Jewish communities elsewhere. He writes that shots had been exchanged on April 2 between Deir Yassin and several Jewish communities. Over the next few days, the Jewish community at Motza and Jewish traffic on the road to Tel Aviv came under fire from the village. On April 8, Deir Yassin youth took part in the defence of the Arab village of al-Qastal, which the Jews had invaded days earlier: the names of several Deir Yassin residents appeared on a list of wounded compiled by the British Palestine police.
Actually, it sounds more like Maronites Christians avenging their people and dead whom the Turks, the Syrians and the Palestinians have massacred first.
Maronite Christians felt a sense of alienation and exclusion as a result of Pan Arabism in Lebanon. Part of its historic suffering is the Damour massacre by the PLO. Until recently, the Cyprus Maronites battle to preserve their ancestral language. The Maronite monks maintain that Lebanon is synonymous with Maronite history and ethos; that its Maronitism antedates the Arab conquest of Syria and Lebanon and that Arabism is only a historical accident.
The Maronites also felt mass persecution under the Ottoman Turks, who massacred and mistreated Maronites for their faith, disallowing them from owning horses and forcing them to wear only black clothing. The Druze also persecuted the Maronites for their identity, and massacred in excess of 50,000 of them in the mid-1800s. Yet the Maronites later prevailed, and ushered Lebanon into its golden age, which was followed by the sectarian conflict that resulted in the Lebanese Civil War.
The Lebanese Civil War (Arabic: الحرب الأهلية اللبنانية) was a multifaceted civil war in Lebanon, lasting from 1975 to 1990 and resulting in an estimated 120,000 fatalities. Today approximately 76,000 people remain displaced within Lebanon. There was also a mass exodus of almost one million people from Lebanon.
The government of Lebanon had been dominated by Maronite Christians since the state was created as a safe haven for them by the French colonial powers. However, the country had a large Muslim population and many pan-Arabist and Left Wing groups which opposed the pro-western government. The establishment of the state of Israel and the displacement of a hundred thousand Palestinian refugees to Lebanon (around 10% of the total population of the country) changed the demographic balance in favor of the Muslim population. The Cold War had a powerful disintegrative effect on Lebanon, which was closely linked to the polarization that preceded the 1958 political crisis, since Maronites sided with the West while Left Wing and pan-Arab groups sided with Soviet aligned Arab countries.
The militarization of the Palestinian refugee population, with the arrival of the PLO forces after their expulsion from Jordan during Black September, sparked an arms race amongst the different Lebanese political factions and provided a foundation for the long-term involvement of Lebanon in regional conflicts. Fighting between Maronite and Palestinian forces began in 1975, and Left Wing, pan-Arabist and Muslim Lebanese groups later allied with the Palestinians.
The massacres in Damour and other Maronite towns and villages in Lebanon led to the assault at Sabra and Shatilla, and I'm surprised their patience lasted so long, after years of violence, rapes, pillaging, etc., by the savage barbarians, they HAD to attempt something to make the Palestinian savages stop!
The Palestinian trademark is to cut off the genitals of all male victims, including little babies. The photos that came out of Damour were appalling!
We know that there were no children in Sabra and Shatilla, which were the camps used by armed terrorists, only a handful of women, but virtually all of the dead were men, with weapons in their hands!
As in Jordan, Syria, Iraq, and Egypt, where Palestinians had also attempted an overthrow, they specifically target the elderly, women, and children! That's how "brave" they are! _________________ He who is merciful with the cruel, will end-up being cruel to the merciful
- Kohelet Rabba 7:16
Wikapedia states that the massacre of Damour was a reprisal for the massacre in Katarina,, perpetrated by the Phalangists and in which twice as many people were killed than in Damour.
Both massacres were part of the Lebanese civil war, during which their were many massacres on either side.
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