מרכז למידה יהודי הודו- Heritage of Bene Israel Indian Jews

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Daniel Rahamim Joseph Isaac Talkar: A Bene Israel Soldier of the British Indian ArmyFrom Poona to the Battlefields of In...
22/08/2026

Daniel Rahamim Joseph Isaac Talkar: A Bene Israel Soldier of the British Indian Army
From Poona to the Battlefields of India

The story of Daniel Rahamim Joseph Isaac Talkar is a remarkable chapter in the military and social history of the Bene Israel Jewish community of India.
Born in Poona (Pune) in 1808, Daniel Talkar belonged to a family whose name became closely associated with military service, leadership, and public distinction.
According to the family genealogy recorded by the Douglas E. Goldman Jewish Genealogy Center at ANU – Museum of the Jewish People, Daniel was the son of Rahamim Joseph Isaac Shmuel Talkar, himself identified as a Subedar Major Bahadur, and Sahibai. Daniel later became the father of a large family, including Reuben, Rifkabai, Eliezer, Moses, Ezekiel, Aaron, and Rahamim Talkar. His family tree illustrates how military service became an important tradition within this Bene Israel family.

Daniel Talkar's military career began in the Bombay Army, where he enlisted on 1 April 1842 in the 4th Bombay Rifles. At a time when opportunities for Indian Jews within the British Indian military establishment were limited, his advancement through the ranks was a significant achievement.
He rose to become a Jemadar and Native Adjutant in 1857, Subedar in 1861, and eventually Subedar Major and Bahadur in 1878. His promotions reflected decades of military experience and service.
Service in the Anglo-Sikh and Persian Campaigns
Talkar participated in several major military campaigns of nineteenth-century British India.
In 1846, he served with the reserve forces during the expedition to Bahawalpur. Two years later, his regiment moved from Karachi toward Multan, where he took part in the fighting during the Second Anglo-Sikh War.
On 27 December 1848, Talkar participated in the successful attack on enemy positions around Multan. He was wounded during the fighting but continued with his regiment during the assault that eventually led to the capture of the city. He remained involved in the subsequent siege operations until the fort and citadel surrendered in January 1849.
For his service during the campaign, he received the Indian Mutiny Medal and other military recognition.
His career continued during the Persian Campaign of 1856–1857. He participated in operations including the occupation of Karak Island, the landing at Hallilah Bay, the advance toward Bushire, and the fighting associated with the campaign. He was also present during the night attack of 6 February 1857 and the Battle of Khooshab.
In 1858, Talkar served with the Central India Field Force, adding another important chapter to a military career that had already spanned numerous campaigns.
A Bene Israel Military Legacy
Daniel Talkar's life is important not only because of his individual achievements, but also because it represents the broader contribution of Bene Israel Jews to the military history of India.
For generations, Bene Israel families along the Konkan coast and in cities such as Bombay and Poona developed strong connections with the British Indian military. Jewish soldiers served in different branches and units, and several families produced generations of soldiers and decorated officers.
The Talkar family is an especially striking example. The genealogy associated with Daniel records several relatives who also carried military titles, including Subedar Major, Subedar, and Bahadur. These titles tell us that military service was not simply an occupation for the family—it became part of its social identity and heritage.
Daniel's story therefore belongs within the larger history of the Bene Israel community: a small Jewish community in India that maintained its Jewish identity while becoming deeply connected to the social, economic, educational, and military life of the country.
The Talkar Family and Jewish Heritage

The family tree preserved at the ANU Museum provides an important genealogical window into this history. Daniel's descendants included Reuben Daniel Talkar, Rifkabai, Eliezer Talkar, Moses Talkar, Ezekiel Talkar, Aaron Talkar, and Rahamim Talkar.

The genealogy also records Daniel's marriages to Rebecca and Milka, and identifies his brothers as Jacob Talkar and Solomon Talkar.
Such family records are more than lists of names. They preserve the human connections behind the history of the Bene Israel community and demonstrate how military traditions, family relationships, and Jewish identity were transmitted from one generation to the next.

Remembering Daniel Talkar
Daniel Rahamim Joseph Isaac Talkar died in Poona on 22 December 1882, according to the ANU family-tree record, and was buried in the Poona Jewish cemetery.
There is, however, a date discrepancy in the historical material associated with his entry. One accompanying military note gives a birth year of 1824 and a death year of 1902, while the ANU genealogy identifies Daniel as born in 1808 and deceased on 22 December 1882. Since the genealogy provides the more detailed family framework and explicitly records the 1882 death date, these dates should be treated as the primary genealogical record unless an original military record or cemetery inscription establishes otherwise.
Today, Daniel Talkar can be remembered as one of the distinguished Bene Israel soldiers of nineteenth-century India—a Jewish Indian who served across difficult military campaigns, rose through the ranks of the Bombay Army, and left behind a family legacy deeply connected with the history of the community.
His story reminds us that the history of the Bene Israel is not confined to synagogues and villages. It is also found in the military records, battlefields, cemeteries, and family histories of India.
Daniel Talkar's life stands as part of the proud military heritage of the Bene Israel Jews of India—a heritage that deserves to be preserved, researched, and passed on to future generations.
Composed by Nissim Moses
Edited by Samuel Kurulkar

Abraham Aaron Abraham Jacob KehimkarBene Israel Judge, Public Servant and Community LeaderBorn: 15 August 1865Died: 31 J...
22/08/2026

Abraham Aaron Abraham Jacob Kehimkar
Bene Israel Judge, Public Servant and Community Leader
Born: 15 August 1865
Died: 31 January 1949, Bombay, India
Buried: Worli Cemetery, Bombay, Grave No. 2745
Wife: Sarah (Dada) David Mehter Ashtamkar (1875–17 August 1947)
Father: Aaron Abraham Jacob Kehimkar
Source: Family history recorded by Emile Kehimkar and the Douglas E. Goldman Jewish Genealogy Center, ANU Museum of the Jewish People, Family Tree No. ________________________________

Abraham Aaron Abraham Jacob Kehimkar was one of the most distinguished members of the Bene Israel Jewish community of India. A highly educated lawyer, magistrate and senior judge, he rose to become a Judge of the Baroda High Court during the reign of Maharaja Sayajirao Gaekwad III. His remarkable career reflected both his professional abilities and the trust placed in him by one of India's most progressive princely rulers.
His story is also a fascinating example of how Bene Israel Jews participated fully in Indian public life while preserving their Jewish identity and traditions.
From Bombay Law Student to Magistrate
Abraham was born in Bombay on 15 August 1865, the son of Aaron Abraham Jacob Kehimkar. After completing his legal education at the law college in Bombay, he practiced law for a period before receiving an appointment as a magistrate in the princely state of Junagadh, ruled by a Muslim Nawab.
His career changed dramatically during an official visit by Maharaja Sayajirao Gaekwad to Junagadh.
The Maharaja was being escorted by the Nawab, and Abraham and his wife Sarah were among the members of the royal party traveling on a coastal ferry.
Abraham was dressed in the formal style of the period, wearing his characteristic Turkish fez, a three-piece suit, a fob watch and chain, and Wellington shoes. Sarah wore a traditional nine-yard sari, with the padar over her head and a mangalsutra around her neck.
When the Maharaja met the couple, he was intrigued by their appearance and asked the Nawab who they were. When he learned that they were Bene Israel Jews, he saw an opportunity to recruit Abraham into the judicial service of Baroda State.
The Maharaja explained that Baroda had a large Muslim minority and that he wanted a judicial officer who would be perceived as independent of both the Hindu and Muslim communities.
Abraham agreed to the proposal. The Nawab, however, was initially unwilling to release his magistrate. Eventually, Maharaja Sayajirao persuaded him to allow Abraham to leave Junagadh.
That meeting marked the beginning of Abraham Kehimkar's long and distinguished association with Baroda State.
A Senior Judge in Baroda
Abraham joined the Baroda State judicial service as a magistrate in the early 1900s. He continued serving the state for more than two decades and eventually rose to the position of High Court Judge, retiring from the judiciary in 1927.
His years in Baroda coincided with the progressive reforms introduced by Maharaja Sayajirao Gaekwad III. Baroda became known for its educational, administrative and social reforms, and Abraham's judicial career placed him at the center of this changing legal environment.
One important development during this period was Baroda's introduction of legal divorce, making the state exceptional within India at the time.
After his judicial career, Maharaja Sayajirao appointed Abraham to his Privy Council, a senior advisory body comparable in importance to the ruler's Cabinet. Abraham served in this capacity until 1937, when he finally retired and returned to Bombay.
A Bene Israel Community Leader
Abraham's contribution extended beyond his official career.
According to a family account preserved by his grandson Emile Kehimkar, the late Levy Solomon told Emile in Canada that Abraham had also presided over the Second Bene Israel Conference in Bombay, believed to have taken place in 1922 or 1923.
If confirmed by additional community records, this would further demonstrate Abraham's importance within the Bene Israel community and his role as a respected communal leader.
Even after his retirement, he remained closely connected with Jewish religious life.
While living in Shivaji Park, Bombay, he was knowledgeable in Jewish dietary laws and the practice of ritual slaughter (shechita). He personally performed the ritual slaughter of chickens for Bene Israel residents living in the Shivaji Park area.
Thus, although Abraham had reached the highest levels of the Indian judicial profession, he continued to serve his community in practical and religious ways.
Freemasonry and “Mizpah”
Abraham was also active in Freemasonry during his years in Baroda and became the Master of his Masonic Lodge.
In 1939, he built a home in Shivaji Park, Bombay. The contractor was the late Mr. Aaron David Shahpurkar. Abraham named the house “Mizpah,” a name with significance in both Jewish tradition and Masonic circles.
The home became part of the family's later history and reflected Abraham's distinctive combination of Jewish identity, Indian culture, professional achievement and Masonic involvement.
Family Life
Abraham was married to Sarah (Dada) David Mehter Ashtamkar, who was born in 1875 and died on 17 August 1947.

The couple had a large family. According to the Kehimkar family tree preserved by the Douglas E. Goldman Jewish Genealogy Center at the ANU Museum of the Jewish People, their children included:
Rachel Kehimkar
Miriam Kehimkar
Hannah Kehimkar
Rebecca Kehimkar
Haeem Kehimkar
Mozelle Kehimkar
Esther Kehimkar
Samuel Kehimkar
Leah Kehimkar
Benjamin Kehimkar
Ellis Kehimkar
Nathaniel Kehimkar
The family genealogy preserves an important record of the Kehimkar family and its place within the wider history of the Bene Israel community.
A Beloved Grandfather
For Emile Kehimkar, Abraham was not simply a famous judge or community leader—he was a beloved grandfather.
Emile recalled that he was particularly fond of his grandfather and regularly accompanied him on his daily walks around Shivaji Park and Dadar Beach.
These personal memories bring warmth to the story of a man whose professional life was marked by authority and responsibility. Behind the judge and public servant was a grandfather who enjoyed the companionship of his family and remained connected to everyday Jewish community life.

His Final Years
Sarah died on 17 August 1947.
Abraham survived her by less than two years. He died in Bombay on 31 January 1949, at the age of 83.
He was buried in the Worli Cemetery in Bombay, Grave No. 2745, providing an identifiable memorial site for future generations researching the Kehimkar family and the history of Bene Israel Jews in Mumbai.
Remembering Abraham Kehimkar
Abraham Aaron Abraham Jacob Kehimkar's life represents a remarkable chapter in the history of Indian Jewry.
He was a lawyer, magistrate, High Court Judge, Privy Council member, Freemason and Bene Israel community leader. He successfully served in the judicial system of a Hindu Maharaja's princely state while maintaining his identity as a Jewish Indian.
His story illustrates the distinctive place of the Bene Israel in Indian society: deeply rooted in Jewish tradition, yet fully engaged with India's legal, cultural and political institutions.
From the coastal communities of western India to the courts of Baroda and the streets of Shivaji Park, Abraham Kehimkar built a life that connected Jewish heritage, Indian society and public service.
His legacy survives not only in family memories and genealogical records, but also in the story of a Bene Israel Jew who reached an extraordinary position in India's judicial history while never losing his connection to his community.
Genealogical Record
_____________________________________

The Douglas E. Goldman Jewish Genealogy Center at the ANU Museum of the Jewish People, Family Tree No. 7704, records Abraham Aaron Abraham Jacob Kehimkar as:
Abraham Aaron Abraham Jacob Kehimkar
Born: 15 August 1865
Died: 31 January 1949
Place of death: Bombay, India
Burial: Worli Cemetery, Bombay, Grave No. 2745
Father: Aaron Abraham Jacob Kehimkar
Wife: Sarah (Dada) David Mehter Ashtamkar
Children: Rachel, Miriam, Hannah, Rebecca, Haeem, Mozelle, Esther, Samuel, Leah, Benjamin, Ellis and Nathaniel Kehimkar.
Family information and personal recollections are based on the Kehimkar family tree and the testimony of Emile Kehimkar, as recorded in the ANU Museum of the Jewish People database.
Courtsey;Nissim Moses
Edited by Samuel Kurulkar

From Mumbai to Be’er Sheva: The Life Story of Sippora PenkerEvery family carries a story, but some stories become part o...
22/08/2026

From Mumbai to Be’er Sheva: The Life Story of Sippora Penker
Every family carries a story, but some stories become part of a much larger journey—the journey of a community, a people, and a homeland. The life of Zippora Penker (Dokarkar) is one such story. Born in Mumbai into the Bene Israel Jewish community, Sippora experienced a childhood rooted in Indian Jewish traditions before making the difficult transition to a new life in Israel.
Her story was documented by her granddaughter, Liron Levy, who lives in Beer Sheva and studies at the city’s 7th Comprehensive School. As part of an intergenerational heritage project, developed with teachers and in cooperation with the ANU Museum, Liron researched, wrote, and edited her grandmother’s life story. The project gave a younger generation the opportunity not only to learn about the past, but also to preserve it for the future.
Childhood in Mumbai
Sippora was born on July 4, 1938, in Mumbai, India, to Eliyahu and Aliza. She was the fourth of eight children, all born in India.
The family lived together in a garden apartment in a four-story building in an urban neighborhood. Their home was filled with the sounds, traditions, and customs of the Bene Israel community. Indian was commonly spoken in the household, reflecting the family's deep connection to the society in which they had lived for generations.
Sippora's father and brothers worked in a private carpentry business. At that time, it was customary in their community for women to remain at home, and her father was the family's main provider.
Life in Mumbai was multicultural. Their Jewish family lived alongside Muslim and Hindu neighbors, and relations between the communities were warm and respectful. Religious festivals and customs were treated with mutual respect. Zippora remembers that her family did not experience antisemitism and that the neighborhood was characterized by close and friendly relationships.
Marriage and a New Beginning
Sippora met her future husband through a matchmaker, according to the traditional customs of the community. They married in 1965 and began building their family.
They eventually became parents to six children:
Yossi, born in India in 1965
Yoel, born in India in 1968
Ilana, Liron's mother, born in India in 1970
Sharona, born in Israel in 1972
Yehoshua, born in 1974
Oren, born in 1975
But the family's future was about to change dramatically.
The Journey to Israel
As economic opportunities became increasingly difficult, Zippora's brothers decided to immigrate to Israel. Her parents followed, and eventually Zippora and her husband made the same decision.
In 1971, they left India with their young family and began their journey to Israel. Their flight included a stop in Tehran, Iran. They vividly remembered the intense cold they encountered along the way. Coming from tropical Mumbai, they were completely unprepared for the weather. With a baby only six months old, the unfamiliar cold was frightening, and they worried deeply about their children's safety.
Eventually, the family arrived in Israel and moved directly to an Amidar apartment in Be’er Sheva, which became their permanent home.
Building a New Life in Israel
The dream of reaching Israel was fulfilled, but the reality of absorption was far from easy.
The family faced a new language, unfamiliar foods, different clothing, and customs that were very different from those they had known in India. Hebrew was especially challenging. Neither Zippora nor her husband attended a formal Hebrew-language school.
Yet Zippora showed remarkable determination. She taught herself Hebrew and gradually adapted to her new surroundings. Her husband found the transition more difficult, particularly when searching for employment.
To help support the family, Zippora worked as a seamstress and in cleaning jobs. Like many immigrants, she had to rebuild her life from the ground up while raising a growing family.
Her strength and ability to adapt became an important part of the family's story.
A Family Bridge Between India and Israel
Sippora's children represent two chapters of the family's history. Three were born in India, while the younger three were born in Israel. Their lives therefore connect two worlds: the Jewish community of India, with its Indian language and cultural traditions, and the new Israeli identity their family gradually built in Be’er Sheva.
For Liron, recording her grandmother's story is more than a school project. It is a way of preserving the memory of a generation that experienced immigration, cultural change, hardship, and renewal.
Sippora's journey—from the streets and neighborhoods of Mumbai to a new home in Be’er Sheva—is a story of courage and adaptation. It reflects the experience of many Bene Israel families who left India and began again in Israel, carrying with them their memories, traditions, family values, and deep sense of Jewish identity.
Through Liron's work, her grandmother's memories have become part of a living family archive. One generation tells its story to the next, ensuring that the journey from India to Israel will not be forgotten.
Published: June 12, 2023
Themes: Roots, Immigration, Aliyah, Holidays and Traditions, Family Heritage
Source: Rav Dori – Intergenerational Connections Project

An article by the Historion Mr Nissim Moses and his friend Mr Samuel KurulkarIslamist Terrorist Organizations Around the...
21/08/2026

An article by the Historion Mr Nissim Moses and his friend Mr Samuel Kurulkar

Islamist Terrorist Organizations Around the World: A Historical Overview Through 2023

Introduction
The history of modern Islamist militancy is complex and involves organizations with very different origins, ideologies, structures and objectives. Some are designated terrorist organizations by governments and international institutions, while others are political or religious movements whose classification varies between countries. It is therefore important to distinguish between Islam, Muslims as a religious community, and violent Islamist extremist organizations. Terrorism is a political strategy used by particular groups; it should not be attributed to an entire religion or its followers.
This overview traces major organizations and movements associated with Islamist terrorism and militant jihadism, with emphasis on their origins, geographical areas of operation and major forms of violence. The historical account concludes with the situation immediately before 7 October 2023, followed by a short postscript describing the human cost of the Gaza war that followed.
1. The Muslim Brotherhood
The Muslim Brotherhood was founded by Hassan al-Banna in Egypt in 1928, rather than in the 1930s. It developed as a broad Islamist movement seeking to make Islamic principles central to political and social life.
The Brotherhood has operated through different political and organizational structures in several countries. Its relationship with violence has also varied over time and between branches. Some governments have designated the Brotherhood or particular branches as terrorist organizations, while other governments and scholars distinguish between the Brotherhood's political organizations and armed extremist groups.
The movement's history in British Mandatory Palestine is particularly important to the later development of Palestinian Islamist movements. The Palestinian branch of the Brotherhood helped provide an ideological and organizational foundation from which Hamas later emerged.
It is important, however, not to attribute a single doctrine of "kill all non-Muslims" to every Muslim Brotherhood member or branch. Such a statement would inaccurately generalize the beliefs of a very diverse movement.
2. Black September
Black September emerged from the conflict between the Palestine Liberation Organization (PLO) and Jordan following the violent confrontation known as Black September in 1970.
The organization became internationally notorious for attacks, assassinations and hostage-taking. Its most famous operation was the 1972 Munich Olympic attack, in which Palestinian terrorists took Israeli athletes hostage. The operation ended with the deaths of all 11 members of the Israeli Olympic delegation.
Black September subsequently disappeared as a distinct organization, with its personnel and activities becoming associated with other Palestinian militant structures.
3. Al-Qaeda
Al-Qaeda developed during the Afghan war against the Soviet Union in the 1980s, around Osama bin Laden and his associates. The organization benefited from the international mobilization of Arab volunteers who came to Afghanistan to fight the Soviet forces.
The United States and other countries supported Afghan resistance forces during the Soviet-Afghan war, but the frequently repeated claim that the United States directly created or controlled al-Qaeda is an oversimplification. Al-Qaeda developed its own independent ideology and organization.
After the Soviet withdrawal, al-Qaeda turned its attention toward what it regarded as Western enemies. Its attacks included the 1998 U.S. embassy bombings in Kenya and Tanzania, the USS Cole attack in 2000, and the 11 September 2001 attacks in the United States.
Al-Qaeda developed affiliated organizations in several regions, including the Arabian Peninsula, North Africa, East Africa and South Asia.
The Taliban is not simply another name for al-Qaeda. The Taliban is an Afghan movement that emerged from the Afghan civil war, while al-Qaeda is a transnational jihadist organization. Nevertheless, elements of the Taliban maintained a close relationship with al-Qaeda, particularly before and after 2001.
4. Chechen and North Caucasus Militancy
During the wars in Chechnya, militant groups increasingly incorporated jihadist ideology into the separatist struggle. Some fighters received training or developed relationships with international jihadist networks, including al-Qaeda-linked networks.
Militant organizations in the North Caucasus subsequently expanded their activities into Dagestan and other parts of Russia. Their attacks included bombings, hostage-taking and su***de operations.
Women were also recruited for su***de attacks, a phenomenon that became tragically associated with several North Caucasian militant organizations.
5. Lashkar-e-Taiba and Militancy in South Asia
Lashkar-e-Taiba (LeT) is a Pakistan-based Islamist militant organization primarily associated with attacks against India, particularly in Jammu and Kashmir.
The organization has been accused of conducting and supporting numerous terrorist attacks, including the 2008 Mumbai attacks, in which gunmen attacked hotels, a railway station, a Jewish community center and other locations.
Lashkar-e-Taiba has had longstanding connections with Pakistan-based militant networks. Its history demonstrates how territorial disputes, religious extremism and regional geopolitics can combine to create enduring terrorist organizations.
Other militant organizations operating in Kashmir have included Hizbul Mujahideen, which has been involved in the armed separatist struggle in the region.
6. Islamist Militancy in Myanmar and Southeast Asia
Myanmar has experienced serious ethnic and political conflicts involving Rohingya Muslims, Buddhist communities, the Myanmar military and armed organizations.
It is important to distinguish between Rohingya civilians and armed extremist organizations. Claims that all violence involving Rohingya communities represents international Islamist terrorism are inaccurate. Nevertheless, some militant organizations, including the Arakan Rohingya Salvation Army (ARSA), have carried out attacks, and there have been concerns about possible connections between regional extremist networks and militant groups.
Southeast Asia has also experienced Islamist militancy involving organizations influenced by al-Qaeda or ISIS.
7. ISIS – Islamic State of Iraq and Syria
The Islamic State of Iraq and Syria (ISIS/ISIL) emerged from the Iraqi jihadist movement associated with Abu Musab al-Zarqawi and later evolved into the Islamic State under Abu Bakr al-Baghdadi.
In 2014, ISIS captured large territories in Iraq and Syria and proclaimed a self-declared "caliphate." It became one of the most brutal terrorist organizations of the modern era.
ISIS carried out:
Mass killings
Su***de bombings
Kidnappings
Sexual slavery
Destruction of religious and cultural sites
Attacks against Muslims and non-Muslims
Persecution of Yazidis, Christians, Shi'a Muslims and other minorities
Terrorist attacks outside Iraq and Syria
ISIS also inspired or supported affiliates in other regions, including the Philippines, Afghanistan, West Africa and Libya.
In the Philippines, organizations such as Abu Sayyaf, the Maute Group and other militant factions became associated with ISIS ideology or networks.
The defeat of ISIS's territorial "caliphate" did not eliminate the organization. Its affiliates and underground networks continued to conduct terrorist activities in several countries.
8. Boko Haram
Boko Haram, formally associated with Jama'atu Ahlis Sunna Lidda'awati wal-Jihad, emerged in northeastern Nigeria and became one of Africa's most notorious jihadist organizations.
Its ideology rejects Western-style education and seeks to establish a society governed according to its interpretation of Islamic law.
The organization expanded its activities across the Lake Chad region, particularly in:
Nigeria
Cameroon
Niger
Chad
Boko Haram has carried out mass killings, bombings, kidnappings and attacks on villages, schools and government institutions.
One of the most internationally known incidents was the 2014 kidnapping of schoolgirls from Chibok, Nigeria, which generated the global campaign.
The organization subsequently fractured, with factions developing different relationships with ISIS and other jihadist networks.
9. Islamist Terrorism in Europe
From the 1990s onward, Europe experienced a series of terrorist attacks inspired by or connected to jihadist organizations.
Among the most significant attacks were:
Madrid, Spain – 2004
London, United Kingdom – 2005
Paris, France – 2015
Brussels, Belgium – 2016
Nice, France – 2016
Manchester, United Kingdom – 2017
Barcelona and Cambrils, Spain – 2017
Strasbourg, France – 2018
Vienna, Austria – 2020
Other European countries, including Germany, the Netherlands, Denmark, Sweden, Finland and Russia, also experienced terrorist attacks or disrupted terrorist plots.
The attacks demonstrated that terrorism had evolved from centrally organized international operations into a mixture of large-scale conspiracies, terrorist cells and individual attackers inspired by extremist propaganda.
At the same time, it is important to distinguish between terrorism and Europe's large Muslim populations. European Muslims have overwhelmingly been victims, opponents and witnesses of terrorism rather than participants in it.
10. Terrorism Against Israel
Israel has experienced terrorism from a number of Palestinian and regional organizations throughout its modern history.
The organizations and movements involved at different times have included:
Hamas
Palestinian Islamic Jihad
Fatah-associated armed organizations
Black September
Popular Front for the Liberation of Palestine
Hezbollah
ISIS-linked groups operating in the Sinai
Other Palestinian militant organizations
Methods of attack have included su***de bombings, shootings, kidnappings, rocket attacks, mortar attacks, vehicle attacks and attacks against civilians.
Israel has also fought several major wars and military campaigns involving organizations operating from Gaza, Lebanon, Syria and other neighboring areas.
Hamas, founded in 1987 during the First Intifada, combines an Islamist ideology with a Palestinian nationalist agenda and has maintained an armed wing. It has carried out numerous attacks against Israeli civilians and military personnel and has been designated a terrorist organization by several governments.
11. The Human Cost of Terrorism
One of the most important lessons from the history of terrorism is that its victims come from many backgrounds.
Victims have included:
Children
Women
Elderly people
Soldiers
Police officers
Religious leaders
Journalists
Aid workers
Muslims
Jews
Christians
Yazidis
Hindus
Sikhs
People of no religious affiliation
Terrorism therefore cannot be understood merely as a conflict between religions. It is a form of political violence that frequently destroys the lives of people who have little or no connection to the political objectives of the perpetrators.
Postscript: 7 October 2023 and the Gaza War
The historical section above ends immediately before 7 October 2023, when Hamas-led armed groups launched a large-scale attack from Gaza into southern Israel.
The attack killed more than 1,200 people in Israel, according to the World Health Organization, which described the attacks as horrific and unjustifiable. Hostages were also taken into Gaza.
The victims included civilians as well as members of Israel's security forces. Families were killed in their homes, communities were attacked, and people attending a music festival were among those murdered.
The attack triggered the devastating Israel–Gaza war.
The Palestinian population of Gaza subsequently suffered enormous loss of life, destruction and displacement. By 29 December 2023, WHO reported more than 21,000 fatalities and 55,000 injuries in Gaza, while approximately 1.9 million people—about 85% of the population—had been displaced.
WHO also reported that women and children represented a very large proportion of those killed in Gaza. By the end of December, the humanitarian situation included widespread destruction of homes and health facilities, severe shortages of food and water, and a health system operating under extreme pressure.
Among the victims were also humanitarian and medical workers. WHO reported the death of its staff member Dima Alhaj, who was killed together with her husband, six-month-old son and other family members when the house where they were sheltering was bombed.
The tragedy of 7 October and the subsequent war therefore produced victims on both sides. The Israeli civilians murdered and taken hostage on 7 October must be remembered, while Palestinian civilians who died or were injured during the ensuing war must also be mourned. Recognizing one population's suffering does not require denying the suffering of another.
Conclusion
The history of Islamist terrorism from the late twentieth century through 2023 shows the evolution of militant movements from localized insurgencies into sophisticated transnational networks. Organizations such as al-Qaeda and ISIS demonstrated how ideology, modern communications, regional instability and international conflicts could be combined to create global terrorist movements.
At the same time, historical accuracy is essential. Not every Islamist political movement is a terrorist organization, not every Muslim supports political Islam, and the overwhelming majority of Muslims are not terrorists. The appropriate focus should be on organizations and individuals who deliberately use violence against civilians and other protected persons for political, ideological or religious objectives.
The victims of terrorism should remain at the center of the historical record. Remembering them—Israeli, Palestinian, Indian, European, African, Asian, Muslim, Jewish, Christian and others—is not merely an act of remembrance. It is a warning about the human consequences of extremism, hatred and the deliberate targeting of innocent people.
The article is based on the article by Mr. Nissim Moses and the addition of the war in 2023 is the addition of Mr. Samuel Kurulkar.
Photo Courtsey: Goggle Wilepedia

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