Bone clutching and eternity

"To wed or not to wed?" What does it mean to enter into a marriage and what for? How can we, both with regards to Jewish and Christian rites, match today in Israel with the first stated mitzvah/commandment: "p'ru ur'vu umil'u et haaretz\פרו ורבו ומלאו את הארץ - be fertile, and increase and fill the earth and master it"? (Ex. 1:28). After God fashioned the rib (or "side - tzela'") into a facing-up help and soul-mate for Adam (ezer kenegdo\עזר כנגדו), it is said: "Hence a man leaves his father and mother and clings to his wife (be'ishto\באשתו) so that they be "bassar echad\בשר אחד = one, one flesh, one good prophetic announcement" (Bereishit. 2:24).

It should be noted that Jesus refers and underscores this commandment, which is also a right, as, citing the verse, he added: "So they are no longer two, but one flesh. Therefore what God has joined together, no human being must separate." (Matthew 19:5; Mark 10:7, that continues about divorce).

The "Ten Paroles/Divrot-דיברות" considers the matter by means of a prohibition: "lo tin'af\לא תנאף - You shall not commit adultery" (Shemot 20:13), though the midrash explains that "God strongly sneezes out of furious anger (Heb. "af\אף" (Midrash Shemot Rabba 20,3).The real purpose maybe stressed by Paul of Tarsus who cites Genesis 2:24 and concludes: "This is a great mystery" (Ephesians 5:32); the apostle means a mystery of connection between God and His Kahal (Community). His views about Jesus are thus important in this context because it shows that Christianity fully took up the Jewish tradition for which "marriage, wedding, match, betrothal" are the key and utmost vital mark of holiness between humans and, indeed, called "kiddushin\קדושין - sanctifications"

Now, we live in the State of Israel. There is no civil marriage in the country. Thus, this creates a new form of spiritual interrogation (sheilah\שאלה) that lines with the week portion Yithro and the appointment of the first justices (shoftim – Shemot 18:13-16) as suggested to Moses by Yithro, seemingly according to a natural Law or morals (Derech Haaretz\דרך הארץ). The paradox we face is that the whole Jewish tradition emphasizes the importance to get married, establish a family, have children and see the children of their children… in a legal way that also replies upon a strict and very developed understanding of the status and role of women. Say that marriage is a must, a blessing and that divorcing (get\גט= divorce bill) would deeply affect every partner. The Talmud states that it causes God to weep upon His heavenly altar (Gittin 62b) because the only thing He is doing since He created the world is to marry people. The problem is that in Israel, there is no majority to accept to be married by the Orthodox Rabbinate.

Nu-nu… Or they may not be able to go through the procedures. An Israeli citizen or a pious Jewish person may totally belong to the children of Israel and still not be recognized by the Rabbinate. Then, the Orthodox Rabbinate is the only body to be legally entitled to perform weddings and deliver the required ketubah\כתובה (certificate of marriage). Generations of North American people would not be able to show their ancestors' ketubot as the people from the former Soviet Union. In the former USSR, "being a Jew" was a "nationality" that often showed to be in full contradiction with the real origin of the person. Anyone could simply be declared as a Jew because of their paternal or maternal line. The Law of Return accepts civil marriage certificates. But very few were married under the chupah\חופה – canopy and as "Jews, officially recognized by the Rabbinate". Local sabras, born in the country, or people who were raised here, often prefer to travel abroad or contact some authorized foreign delegations (embassies). In some cases, this raises very serious cultural problems with psychological identity interrogations: whatever statistics, it is evident that a lot of non-Jews, people of any faith arrived and settled in Israel in the past 60 years.

During the war in some parts of Central Europe and Balkans, a lot of newcomers arrived showing documents of some parents or relatives who had lived some time in Israel in the 50es, then left back to their home countries. In case, they had both Jewish and Christian documents. Biographies can be absolutely amazing and it often appears that people are all together Jewish, Christian and Muslim, i.e. legally, according to the right of the concerned denominations. This chidush\חידוש/new unique aspect of the Israeli society shows how terrific, wild and off-the-wall we are in a civilization that develops its energetic socializing capacities. There is another hint: people can get married abroad in any legal country – and then renew many times the same manifold marriage-divorce process in the officially recognized Christian Churches or at some Islamic Courts. Yes, many people are legally compelled not to marry or to cope with problematic lawless give-and-takes.

This is the legal identity dash. There is also the individual clue. In the new-old State of Israel, wandering Jewishness often turned to risky and gambling sort of adultery journeys or settlements. They grow because of the general hedonistic tendency to selfishness and loneliness. Stability requires a lot of efforts in matching with the special one. This is a long-term experience. Now, the real touch is love. Not desires of any kinds, but to make these efforts for the sake of love. And not necessarily because two got damned crazy about each other, share common views or interests as also their families. There is more: to love because God can match two persons. Say we don't relate to gays and lesbians right now in this blog. It is true that any marriage is firstly a partnership with God. At least, it may lift up and inspire even those who would be deceived by any clerical administration. It happens too often.

I discussed with a woman and her daughter. She told me she was not Jewish. Her daughter was cool about going to the Army. The mother, a physician, was divorced. She suddenly asked: "What is more important: to be Jewish or non-Jewish, or is there more?" I said: "Love is more important than anything". She got very surprised and agreed.

The Jewish marriage is short: a) Kiddushin\קידושין (Sanctifications) are immediately followed by the nissu'in\נשואין (marriage under canopy).Talmud Kiddushin 1:1 states that the woman can be married (acquired/qanah) by receiving some value – or a contract (the Ketubah is a part of the marriage today) or by having sexual intercourse with the man. Thus, during the Kiddushin, the woman does not say anything, doing more in accepting her husband. The Kiddush\קידוש and cup of wine reminds: "Your wife shall be a fruitful vine within your house, your sons like olive saplings around your table" (Psalm 128:3). The bridegroom puts a ring on his bride's index and says: "at mekudeshet-מקודשת/ you are consecrated to me by this ring according to the Law of Moses and Aaron". Interestingly, "mekudeshet-מקודשת/being consecrated" points out, in return, that the woman blesses and brings "some sanctifying abilities" to her husband. Curiously enough, the Eastern Orthodox marriage service has about the same words. In Bessarabia-Romania, some Christian Orthodox rituals, in the 19th century, included the Hebrew word said to the bride, showing a strong ritual proximity (when the bridegroom gives the ring to his bride).

In the Jewish tradition, the whole service recalls that the "chatan\חתן – bridegroom" is welcomed by his wife, as entering the Temple (Mikdash): "Ve'ani berov chasdekha\ואי ברוב חסדך (and I with Your abundant love) avo veytecha\אבוא ביתך (enter Your house)" (Psalm 5:8). Then, she is given the Ketubah/bill of marriage ("writ") that is strictly legal and aims to protect her financially in case of a divorce. A second cup of wine is given with seven blessings about, God's glory, man's fashion, the barren (ekeret\עקרת) fertility, children and the return to Jerusalem (Jeremiah 33:10-11) climaxing in the full jubilation (10 different words) of the new "one flesh" (Isaiah 62:5) as each marriage restores this unity of joy between Adam and Eve (Tractate Bava Bathra 75a). Thus, "chatan\חתן = to covenant, tie, be connected, protect" means "bridegroom" who "by his fructifying rain" (Berachot 59b), gladdens his "kallah\כלה = fulfillment help-mate", contrary to "ba'al\בעל" (husband) who exercises apparent power (Taanit 6b). The cup of wine is then broken, which is usually a memorial of the Temple destruction.

Judaism insists, on Shabbat eve that the husband praise his "eshet chayil\אשת חיל – woman of virtue" by reading verses from Proverbs/Mishaley 31:10-31. Indeed, he acknowledges: "Batach bah lev ba'alah-בטח בה לב בעלה /in her confides the heart of her husband – veshalal lo yechsar-ושלל לא יחסר / and he lacks no good thing – g'malathu tov velo ra kol yemei chayeiah-גמלתהו טוב ולא רע כל ימי חייה / she is good not bad to him all the days of HER life" (Proverbs 31:2-3).

The Eastern Orthodox marriage celebration consists in two parts: the betrothal is followed by the wedding. The interesting point is that all the readings come back again and again to the fact that the bridegroom leaves his father and mother to cling to his wife. And these portions show the importance of the spiritual clutch that is set up, in one flesh – progressively into a new family whole. In contrast with the Roman Catholics who often celebrate a mass, the Byzantine tradition canceled the Liturgy a long time ago, considering that the new spouses are consecrating themselves, individually and to each other. There is also a cup of wine and the kiss. Strangely enough, people show very shy. It is the first "life" kiss. The last one is given during the burial of a dead person.

There is a tremendous paradox: Jews – and consequently the Christians – have described how womanhood saves humanity and manhood. Women pay a huge price for the sake of their identity and dignity. Male power and stubborn attitudes should first read the tradition they are sensed to apply or to confess as their faith. In acting with disregard, they somehow desecrate themselves. "No man can live without a woman, nor a woman without a man because both of them cannot live with the Presence of God (Shechinah\שכינה)." (Talmud Berachot 9:1).

av Aleksandr [Winogradsky Frenkel]

February 13/January 31, 2009 – deShvat 5769 - י"ט דשבט תשס"ט

יצירת אשה - shaping of woman

Voting: a spiritual commitment

Things are often too stiff, sharply "clear-cut" by our differences in Israel and also the Palestinian Territories. Israel has a long tradition of democracy. The Jewish and the Christian traditions require to PRAY for the leaders of Israel (of any State or nation governors in the dispersion and the Christian countries). It means that the believers ask and beg God to give some insights, discernment, intelligence to those who lead Israel or any state. "Giving a voice" to some individual and their staff is a full part of a personal spiritual commitment. We do not vote "against"; we do not elect representatives because we are afraid of a situation. Instead, we have to choose the right person who will plant and manage, correct and move forward, anticipate the future and fight for more equality, ethics, societal dignity and real diversity expressed in a State's unity. Of course, political commitments seem to be present everywhere. It is indeed a cultural tendency in the Middle-East.

A society/collectivity is responsible for its political and moral choices. We are together in this country of Modern State of Israel. It is a rather clear picture of blurred memories and fenced destinies that are complied to cope with so many colors and cultures.

There are times when a state and society do have the ad hoc political personnel. Sometimes, new ways are difficult to open up. Prophet Samuel could hardly think of David, a field-wandering shepherd. Who could imagine the life of King Solomon (rise and fall included)? What about Yehudit or Esther? Who spent some time in a pit, left away and sold by his brothers? Joseph acted with a true sense of insights and loving-kindness. All through the history of Israel since most ancient days of old, political events have been based on how the nation is or not able to meet with the Divine Mitzvot and rules proposed by the Talmud. The Church has developed and split by complying with the same attitudes.

In their history among the Nations, the Jews have developed remarkable capacities and competences in envisioning how to help and participate in the enhancement of the nations and States they were living for a short period or for many centuries. In the three past centuries this gave raise to some renown personalities in Europe and some other parts of the world.

Interestingly, the basements of the the Modern Hebrew State has its craddle in a very special area, namely "on a rope, the rope of Belorussia, Transcarpathia, Ukraine and the Baltic entities before World war I. Many came from a border line lining with the Habsburg Austrian-Hungarian empire and Romania. Most of the pioneers had been in close contact with the British and Commonwealth intercontinental culture and state philosophy. From Trumpeldor, Jabotinsky, Sharett, Ben Gurion, Weisman, the whole structure grew as shown in the Bible. Same cheating and same search for purity; same wandering around and wisdom then getting lost, alone, mistaken, helpless.

We need a political personnel who is capable to make sacrifices and work for the best of all inhabitants without exclusion. This statement has nothing to do with a political choice: it is at the heart of the Commandments. The major trend that may appear to be evident at the moment is that the whole of the country has lost their faith, morals, clutches to "dreams that must come true". Many seem just "blasé". The Avot (ancestors) had no time to be nonchalant, fed-up or uncaring. But they acted as tribal leaders and settlers. Kings David and Solomon had some specific views but got trapped by their own passions for idol-worshiping women or their appetites for power. Leaders must both be "appetizing" and people who carry out a task that is very close to some call. We see that with Barack Obama, Angela Merkel, some Scandinavian politicians. French Nicolas Sarkozy recently asserted that he was not the only possible candidate to be the French president and that, when his mandate will be over, he is convinced that other leaders may replace him.

When "Israel bocheret - ישראל בוחרת = Israel is voting, electing" the phrase includes many aspects that would be separated in a full secular society. Israel cannot be a full secular collectivity. Israel's eperience and government relies upon spirituality, even if the inhabitants would prefer to remove, forget about this for a few hours or a few days. On the eve of the election, these are calling to God, those to Moshiach now and others would consider that all these hair locks, Stetsons, yarmulkes and streimels should better dance in Tel Aviv or work with the Chinese in the fields or be good moshavnikim/kibutznikim and not obsessed by Sacredness.

What to do? When Israel votes, it "grows in her youth = bachur = young man/בחור. "I have made you a chosen one among the nations (Shabbat 105a; cf. Gen. 17:5). A "young man is unmarried, under test, ripening, being selected in order to be tried and purified" (Ketubot 7b). Are we never mistaken? Who can pretend we are not mistaken. On the contrary, before reciting the Vidui - confession prayer, the Jews insist that "they and their fathers had being mistaken". It is not much known. But it focuses on a move: there is a link between "being a chosen people whose call is to be tested in a spiritual way and en route to Good and Life and the act of proceeding to legal elections. In that sense, "beyt haBechirah\בית הבחירה = the House of Election (= growth, election, ripening) was the name of the Temple of Jerusalem in Megillah I, 72d).

When "Israel bocheret/ votes" the society is committing herself with spiritual challenge in view to enhance the development of the society as a whole. This challenge defies the ordinary citizens and is barely present in the media. Still, there is a confrontation in which Israeli society faces the heart of the Mitzvot and the Commandment, at least we will have to respond for the choice we will all make. In that sense, Israel - whatever up-to-date tendencies of "rampant racism and exclusion of the Israeli Arabs", appears as a very open and legal State. The society is tempted by mutual exclusion, a tendency that shows in numerous countries in the world. When Israel bocheret/Israel's voting also complies somehow with the Ten Paroles that command to include all the inhabitants without exception.

In times of incredible hardships, Israeli society is like a rainbow of all divine rules and Talmudic regulations inherited from the Sinai and down through history. The State exposes herself to be eventually betrayed by some of her citizens, though it is not sure that the traitors are those that are depicted and shown with some strong spirit of discomfort. Everyone in this country may not be able to reach full consciousness of what it means to be a member of the State of Israel, to live on this soil, to be accepted. The country is far too new as a free State, with far too much newcomers from all over the world to be able to fix with accuracy the rules that in other countries would immediately be condemned.

Either the residents get involved and are responsible for their decisions that cannot be reduced to their own interests or they put themselves aside, apart from the collectivity. Some people and group would prefer in order to avoid any commitment. It may not always be a mark of courage.

This week's reading portion is "Yitro". He is the pagan, non-Jewish father-in-law of Moses, the humble servant of God. Moses was overworked: he had to discuss with the people in the desert, under the tents night and day. It must have been quite an experience. Yitro advises his son-in-law to appoint "anshey chayil\אנשי חיל = men of value, moral credit and strong-minded". This has nothing to do with racing to the top. It means that the appointed men had both insights and courage, moral views.

It makes sense that such important election will take place in difficult times but the day after 15th of Shvat and the New Year of the Trees. Again, Israel bocheret = Israel's voting surpasses what may not be seen in our daily life and abroad. It is an act of confidence and piety that may allow the little tree to grow into a bigger and more open tree.

av Aleksandr [Winogradsky Frenkel]

February 10/January 28, 2009 - 16 deshvat 5769 - ט"ז דשבט תשס"ט

"Wrestling with the angel" allowed Jacob to reach his full "self". He never knew with whom he wrestled. A man? an angel? God? or his own mirrored image in the dark? We are the same. Our spiritual and mental enemies are worse than any devil."If Satan rise against himself and is devided he cannot stand, but has an end (Mk 3:26). Wrestling with the angel led to life. the sign: permanent wound, still a mark of courage and struggle for life.

Adulthood in kindergartens

This is the rejoicing time for planting trees and eating flavorful fruit. As we say before each reading of the Torah, "Blessed are Lord our God, King of the Universe / Who has given us the Torah of truth (Torat Emet\תורת אמת) and planted eternal life within us (vechayei olam nat'a betochenuוחיי עולם נטע בתוכינו)".

In some previous blogs, I discussed our flowing capacity to bear children in this country and in general in the Jewish tradition that is on a baby-booming mood. Little children are so sweet here and so essential because they are the next generation and will provide another next generation; this makes us always forward, ahead of any coming of the Messiah. "Yeled melech\ילד מלך" can be bleach, pale, reddish, fat-cheeked. They are generally spoiled, tremendously spoiled. Even when we have naught, they can get something out of it. The chutzpah (sort of very local and typical arrogant way of living) went too far at the present - children have been pampered to get on their own that they need real guidance, serious talks. Some others prefer to pamper their parents. All the segments of the society show, incl. among the pious Jews, that there is a strong need for paternal guiding presence and dialogue combined with motherly tenderness and munchies.

"Nat'a betochenu\נטע בתוכינו - planted among us" = 613 in Hebrew consonants that correspond to the number of all the Mitzvot. This is normal because the blessing is read on the Shabbat after the reading of the week portion. 13 years for boys (bar-bney mitzvah\בר-בני מצוה) 12 years for girls (bat-bnot mitzvah\בת-בנות מצוה) plus 1 (one) full day is the usual age when teens leave adolescence and their pimple spleeny or nice faces to take the yoke of the Mitzvot/Commandments.

There is also another option that is not always very sure: wait till your child is 83 years-old +1 full day since 70 is a traditional computation for many things in Judaism, also a normal life duration... so, 70 plus 13 years, you can offer a bar mitzvah gift to your parents or grandparents. They might be wiser than present-day 13-12 years-old teens, maybe not...

Thirteen is a mazel-מזל/fortune number. The 13 Middot HaAhavah\מידות האהבה are the 13 measures of Love. Real, full love: "HaShem, HaShem, El rachum vechanun\ה' ה' אל רחום וחנון - Lord, Lord, God of loving-kindness and merciful... (Ex. 36:6). Basically, it is said that Abraham became a monotheist at that age (Pirkey deRabbi Eliezer 26): he firstly saw the sun and worshiped it; then, he got a nap; at night, he saw the moon and decided to worship it instead; over the night, he realized that sun and moon alternate and understood that only the One God could manage that. So, he destroyed his father's idols. In the Second Temple, the Chachamim-חכמים/Sages seemingly used to bless the children who, at 12-13 years old could endure one full day of fast (Tractate Yoma 85). This might explain the presence of Jesus in the Temple (Luke 2:52), discussing with the Sages, which is quite frequent in the Jewish biographies of famous rabbis.

There were different writings that indicated to begin to study the Torah at 5 years-old, but the age of adulthood or the observance of the Commandments is not evident in the Talmudic tradition. "By ten utterances (ma'amarot\מאמרות) the world was created… to call the account of the lawless (resha'im\רשעים) who destroy the world and to give good "sachar tov\סכר טוב-salary/reward"to the righteous who invigorate (shemekaymin\שמקימין) the world and preserve it" (Avot 5:1). This verse is quite similar to the very first verse of Tehillim/Psalm 1:1. The combat is led between a righteous (tzaddik-צדיק) and a unfaithful (resha'-רשע).

This is why Tractate Yoma 82a insists on accomplishing the Mitzvot. On the other hand, a Tzaddik is on a move, that needs to be justified. No one was born a stiff righteous. There is no age nor specific celebration for becoming a bar mitzvah before the 15th century, except the acceptance to assume the Commandments and behave as a full adult. Traditionally, a bar mitzvah is, first of all, a subject of the Law (Talmud Bava Metzia 96a; cf. Galatians 4:4). This explains the releasing blessing pronounced by the father on that day: "Barukh She-patarani\ברוך שפטרני – Who released me from this day of any responsibility upon this one". On the contrary, since early times, a thirteen year-old Jewish son used to become responsible inside of the society, legally observing and eventually judged (Talmud Nedarim 5,6) according to the Law and marry (Tractate Kiddushin 16b) and be a member of a Beyt Din\בית דין (a court of justice) as shown when a "very young judge Daniel" saved the poor Susanna from death penalty, only in the Greek version of the Septuagint-Bible (Daniel 13:64).

This legal aspect is also accompanied by the requirement to don the tefillin\תפילין- phylacteries, the first commandment prescribed by the time of Exodus. They perfectly show that acts of loving-kindness (shel yad\של יד = tefillin put on the left arm/hand and close to the heart) are as important as the Love to God (shel rosh\של ראש = tefillin worn on the forehead). Some boys would be trained to don them some time before their 13th anniversary, but the Orthodox and Chassidic movements prefer to wait till the exact day is over. This also means that the young boy has overcome the trials he has experienced without yielding to the Yetzer HaRa\יצר הרע (Bad Impulse) and definitely chose to follow the Yetzer HaTov\יצר הטוב (Good Impulse).Teens and adolescents can be tempted by very strong undecided, hesitant and screwing impulses. They would tend to be good and may turn either foolish or basic instinct, blind lawlessness.

As regards "bat mitzvah\בת מצוה – daughter of the Commandment", the expression is only mentioned in Talmud Bava Kamma 15a about female obligations toward the respect of the Law. At twelve years plus one day, a girl is fully adult and responsible for her acts. Until very recently – it started in the United States – the celebration was really minor for a woman. She was considered as totally independent and normally did not depend on any parental or fraternal care. This has shown to be rather a dream throughout the Jewish history. On the other hand, married, divorced or widowed women have played a very important role in the Jewish society everywhere, in all rites. It may be considered as trendy if not "prophetic" that some Orthodox movements (Modern Orthodox, Chabad/Lubavitch, haredi to some extent) have accepted to develop the "bat mitzvah" celebration for women (they are precisely no more "girls").

Both Kiddushin 16b and Niddah 6,5 determine this age as the woman move from "childhood" to "civil responsibility", i.e. to the puberty life cycle that definitely modifies their mental and physical capacities and behaviors as b'not mitzvah/daughters of the mitzvah. The same applies to boys that become men, but the process can be slower and not show the same fulfillment of significant life changes. It is very important for Israeli young girls and women to feel and spiritually assume their own life. Interestingly, the modern "bat mitzvah" celebration was introduced at a time when women took more responsibilities in Jewish society. The example of Hannah Rachel Werbemacher (1815-92), woman talmudist buried at the Mount of Olives positively interrogates – beyond her specificity – the dynamics of Jewishness with regards to women status of being "fully subject to the Law".

Indeed, "bar mitzvah" means a clear understanding that innocence is not possible without God's reinforcing assistance. Judaism has known famous characters like the Besht (Baal Shem Tov), initiator of the chassidic movement whose soul and intentions were reputed as always "innocent". This corresponds to the morning prayers that states that "nishmati… taharah – my soul… is pure". The time of becoming responsible should imply that each boy read one full part of the weekly portion; i.e. to truly assume his aliyahעליה/to ascent to the bema-בימה/lectern, read the text and deliver a personal "drashah\דרשה" or comment of the text. This is definitely not the case in the present where the baaley keriah-בעלי קריאה/readers mostly function in place of the bney mitzvot. Since women often read the haftarah (weekly reading of the Prophets), this should allow to underscore the basic and essential call to be a woman at all levels, in the Jewish society, with all the moral involvements.

It would be very difficult to compare "Bar mitzvah adulthood" to any similar Christian celebration. It is important, on the other hand, to underscore that Jesus of Nazareth was fully a "subject of the Law" (Galatians 4:4). He was circumcised and underwent some "pedyion haben\פדיון הבן -redemption of the firstborn" (Luke 2:21-32) through the offerings made by his parents in the Temple. Then, he went down with his parents to Nazareth and was obedient to them… advancing in wisdom, age and favor before God and man (Luke 2:51-52). When he was twelve years-old, he went up to Jerusalem with his parents and was found in the Temple "sitting among the teachers listening and asking them questions" (Luke 2:41-50).

These similarities are important in order to avoid cutting Christianity from the Jewish way of being "subject of the Law". But the development of the Christian way to be a God believer mainly showed through various rituals: baptism and pouring of oils (oil of strength and faith then Holy Spirit). The Eastern Orthodox Church proceeds to these rituals in one time, never repeated. Say that an Orthodox Christian is born and "imprinted" (Gr. "sphragis", mark, seal) to behave consistently. The Western Churches have developed a more rational path with the "Receiving of the Communion in the shape of Bread and Wine") around 7-10 years-old and the confirmation (seal of the Holy Spirit) about 12 to 15 years-old. This depends on local customs.

Rites, times of our lives, passing-over dates create strong socializing ties. Everywhere they may untie souls and also show synchronic and diachronic impediments. All these times and delays curiously witness for our faith and requirement for God's assistance: "God delivered all humans to disobedience so that He may have mercy upon all" (Romans 11:32).

av Aleksandr [Winogradsky Frenkel]

February 9/January 27, 2009 – 15 deShvat 5769 - ט"ו בשבט תשס"ט

Yitro, the good father-in-law

The weekly reading portion "Yithro" is the happy end and restart of Shemot/Exodus - Part 1. Moses meets with Yithro, his father-in-law, his wife Zipporah and their two children, Gershom and Eliezer. The people of Israel were dwelling under tents and were meeting with Moses every day from the morning until sunset". "Vayeshev Moshe lishpot ha'am\וישב משה לשפוט העם - and Moses was sitting to magistrate the people, nation". The word has a large lexical scope. Its root is rather funny and diverting at first glance: "shafat\שפט = "to divide, decree, decide, judge, criticize", as "it was a generation that judged its judges" (Bava Bathra15b ) as " shifta\שיפטא (Aramaic) = childish" are linked to Aramaic: "patata\פטטא" = gossip, confusing speech, from "patat\פטט" = to break, to talk flippant.

The typical "patata\פטטא" example is when a person repeats things again and again, like in the Talmud: "God be with you" (Leviticus Rabba 32). It should be noted that actions that involve judging, deciding or ruling were viewed as the consequence, or at least, comparable to childlike and even childish activities. You know the same as when children play to be rulers, physicians in a hospital, lawyers - jobs that Jews love to exercise as professionals and after years of studies. The Oriental way of judging makes it also very vivid, psychedelic at times.

Moshe Rabbenu was a nice man. Very obedient to Yithro, his father-in-law, a pagan priest of Madian. Grandpa Yithro maybe considered as the first righteous among the nations. He saved Moses, gave him his daughter Zipporah. A thoughtful wife: she has proven to be an adult ever since they met and reminded her husband to circumcise their kids. This weekly portion is significant in many constant aspects that are essential for the spirit of Judaism : Shemot 18:1-20:23. The haftarot (prophetic readings) are from Isaiah 6:1-7.9:5.6(Ashkenazim, Yemenites); 6:1-13 (Sephardim).

Nowadays, we love sessions and run from one yeshivah to other meetings, workshops, video online conferences and discussions. This stress is utterly maddening and insane, what! Yithro had a serious talk with his son-in-law. Of course, it was normal at that time for people to meet constantly outside the tents; at least, Moses was sitting and "regulating" the situation. The result, by the way, can be even more profitable than all these online overseas video-meetings. Wilderness and oral culture people know how to resolve things much quicker than we do. But our ancestors could not eat properly, wash, pray or take care of their wives and children with normal refreshing kisses.

Thus, Yithro said to Moshe: "What is this that you are doing to the people? Why do you sit as a magistrate alone while all the people stand about you from morning from evening?" Moses replied: "It is because the people come to me to inquire of God. When they have a dispute, it comes before me, and I decide between one person and another, and I make known the laws and teachings of God (chukei HaElohim vetoratav\חוקי אלהים ותורתיו)" (Shemot 18:16). Yithro said: "You do not do the right thing; you will surely wear you out, and these people as well. For the task is too heavy for you; you cannot do it alone... You represent the people before God: you bring the disputes before God... You shall also seek out from among the people capable men - anshey chayil who fear God, trustworthy men who spurn ill-gotten gain. Set these over them as chiefs... let them judge at all times... make it easier for yourself by sharing the burden with you" Moses did so and heeded his father-in-law". This is the first major event in the process of management after the exodus. Frankly, Moses did not look like some self-centered, power-thirsty supreme guide. He just delivered the Israelites from the worse sort of despotic slavery and led them to freedom. Yithro introduced with Moses the rule that "courage"(sic) and "adult subject of the Law" qualifyfor freedom under condition of anonymity and the prejudice of others? This is a moral question right now among a lot of other related issues of co-responsibility. Prejudice and responsibility presuppose the existence of at least two people... free from bondage and "subject of the law", i.e. open.

But the point is to know to which laws and teachings Moses was referring during these long sessions. The question is that the Israelites - as Moses - never had experienced power or any ruling administration system. They just had fled from Egypt with Pharaoh's temporary consent. This has been an immutable law for the Jews throughout history to do things in accordance with the Nations' acquiescence. This does not rely upon any consent of Christians or Muslims, just Non-Jews. Cyrus of Persia - a pagan Messiah for the Jewish tradition - allowed the Jews to return to Jerusalem and rebuild the Temple. In 1947, in totally different conditions and the matter is still a slant, the United Nations agreed for the creation of the State of Israel, thus the return of the Jews to Eretz Israel. Thus, who counseled Moses to set up a "governing body of judges"? His father-in-law, the pagan priest of Madian, did. He was the second non-Jew, with Pharaoh's daughter, who had saved Moshe.

Moses chose "capable men = anshey chayil\אנשי חיל" as we have "eshet chayil\אשת חיל - women of virtue". Israel is not based on power or might. It is called to function with judgment, brains, wisdom, discernment between what is right or wrong, good or evil. Yithro showed that "governmental" capacities belong to natural Law and had been erased from the slaves' memory. On the other hand, God's free bond allows the Jews not to rule but exert justice. King (and Messiah) David, his son Solomon lost their minds and broke the seal of the Commandments by their ethical and spiritual misconducts. This shows that we are facing - maybe right now - the same problem: how society, disputes, judges and God can get to an agreement in order to comply with righteousness? Is it accidentally if a free State of the Jews only existed twice and for short periods.

Yithro's counsel to Moshe is still pending: to find the required "anshey chayil\אנשי חיל", those capable to regulate and administrate the people and bring forth true rectitude to the Nations. God's words are the same as in the wilderness: "All the earth is Mine, but you shall be to Me a kingdom of priests and a holy nation (mamlechet kohanim ve-goy kadosh\ממלכת כהנים וגוי קדוש" - Shemot 19:2-6).

Then Moses and the Israelites leave Yithro and come to Mount Sinai. They will hear and listen to the Ten Paroles/Divrot-דיברות. There is a special move that should be noted: Moshe was "judging" without any written law, but quoting God's teachings. The first Giving of the Ten Commandments is at the heart of the Jewish moral and spiritual attitudes between man and humans and humans with God. They ram all the Mitzvot into a compact way of living. God repeatedly addressed the humans and, in this portion, the Israelites with principles that are parallel to the Seven Noahide Laws. In the Ten Commandments, the two first were directly heard by all the Israelites. But the people were scared and Moses heard the other eight Paroles and transmitted them to the children of Israel. All the Commandments deal with justice and presuppose the existence of a "court - din/mishpat-דין\משפט". This is a major specification of the Noahide laws not to harm an animal and to judge in court.

In many places in the world, justice can be exercised either by professionals or by ordinary citizens or mixed courts/justices. They can refer to habits and customs or special laws, legal articles. The Sumerian civilization had developed the first known legal code of justice that deeply influenced the TaNaKh and the Talmud. Which system had been in use in Egypt, then in the wilderness? Oral Law that presupposed the compliance with a written law did not exist at that time for the Israelites. Or then, a wilderness oral (natural) law accompanied by the oral Giving of the Ten Commandments? "One thing God had spoken (achat dibber Elohim\אחת דבר אלהים); two things have I heard (shtayim-zu shama'ti\שתים-זו שמעתי (Psalm 62:12). This is what the Pirkey Avot\פרקי אבות (Sayings of the Fathers) confirms: Oral Law was given to Moses at the Sinai along with the Written One. For the moment, this week, we are in full oral speech which signals a birth point. Oral law is tracing back to "early ages if not primitive times" of basic wisdom and allow to sytematize, organize, regulate and govern with insights and not through the prism of blurring smokes.

The Oral Law has accompanied Judaism throughout its dispersion. The selection of the canonical books of the Bible have varied from the Jewish decisions at Yavneh (Jamnia) till the Early Church that spread and split into different jurisdictions and Creeds. The Oral Torah has poorly been comprehended by most Churches as a part of the Giving of the Law at the Sinai. The Eastern Orthodox Churches replaced it by the "Tradition of the (Christian) Fathers". But both the "Ten Paroles" and the Gospel have been preceded by a long time of oral teaching that it would be convenient to revitalize.

Moses, as Jesus of Nazareth, called their people not to be afraid: "al-tira'u\אל תיראו have not fear". Different sorts of fears (pachadim\פחדים) constitute a set of psychological symptoms that may alert us about our reactions to all the events we have to face or cope with. Dialogue is a way to cure this. God is One and cannot be divided. This Week corresponds to the difficult travail that set up a pagan priest and Moses to show how redemption can make sense in a society.

It should be noted that Moses always humbled himself and listened most of the people he encountered and gave him insightful advices. This is considered as a part of true faith. It implies that a person of faith is able to be open to opinions he would have thought of, not he had to hear them uttered by others. We live in a society of "services" and consultancy constitutes a big part of such professional activity. It may be very suspicious and dangerous. Many consultants and advisers only look for more profits. Most companies hire consultants that often drift them aside from a straight or consistent line or orientation. In times of great turbulence, discernment requires time, patience and some feeling for long-term resolutions.

This is also the key purpose of the weekly Eastern Orthodox reading about the Pharisee and the tax collector (a sinner). It is definitely very difficult to condemn the attitude of the Phariseee: he is just or explains how does follow the requirements of the Law. We often can hear a lot of true Christian who would justify their position the same way. Do they believe or not in God or who would dare say that God does not trust them?

The position of the tax collectors is different. He aliened himself as a tax collector and taking the money to hand it over to a foreign administration. Millions of souls are in such a tragic and very provocative human, political and social position. Thus, it is much more challenging to step down and ask for God's mercy. Just as Moses accepted to humble himself and be constantly assisted throughout his task.


av Aleksandr (Winogradsky Frenkel)

February 8, 2009 - 14 deShvat 5769 - י"ד דשבט תשס"ט

For whom the bells ring

One of the most striking lectures given during the 6th Jerusalem Conference was the interview of Prof. Bernard Lewis who dedicated his life to in-depth analysis and insights about Islam in the history of Europe and with regards to the Middle East. He closed the Jerusalem Conference 5769-2009 having a dialog with Dan Diker.

To begin with, it should be noted that Prof. Lewis started his lecture by quoting St. John of Capistrano, the notorious Franciscan preacher, soldier, crusader, anti-all-heresy monk. Pope Calixtus III allowed him – the monk was seventy years old – to lead a crusade against Mehmed II who had tried to seize Rome and Vienna, after the fall of Constantinople. The Franciscan friar was rather known for his very abrupt theological positions and he had severely attacked the Hussites.

B. Lewis said that the saint had commented a very peculiar and significant point in the life of the Jewish communities. His words dealt with the behavior of the Jews as individuals and community members. He reminded the audience that, in the opinion of Giovanni di Capistrano, the Jews committed a constant mistake of appraisal throughout the ages by pretending that every Gentile nation may have access to God through their special ways that differ from Judaism. He mentioned the Christians and the Muslims, usually considered as believing in the One God. It is interesting to find such a statement in the words of a Franciscan monk, i.e. a member of the Catholic Church at a time of great anti-Semitism. The Franciscan saint was quite “obsessed” by the purity of faith, true orthodoxy in the sense of obedience to the Catholic Church, pretty much assaulting the faithful of heretic denominations and sects. He had led a crusade.

In contrast, in a much milder way, Cervantes had a similar view: he wrote that he had decided to choose Judaism, the Jewish philosophy and ethical way of living. His “Don Quixote de la Mancha” is definitely a book showing his commitment with the Jewish prophetic movement that should never be considered as a mere form of utopia or dreamy day-nightmare.

Judaism should never be reduced to some ethnic, nationalistic, DNA and specific cultural topic or prejudice. It should be noted that the core of Judaism is very close to the fundamentals of the “creed” of the Churches. Judaism does focus on “one, holy (mikdash\מקדש, orthodox (emunah shlemah, emet\אמונה שלמה.אמת ) and catholic (klal, klalit\כלל.כללית) and apostolic (shlichut\שליחות)” community. Progressive split and schism, estrangement and hate, alterity and revision of the meaning of the words in a context of general competition between the Jewish and Christian communities led to incapacity to refer to words that are indeed in force in Christendom and Judaism. Such are the fundamentals of Jewishness that stumbled through history against the stone of those who permanently endeavored to supersede some unexplainable sort of “birthright”.

Judaism is not racial; it has nothing to do with maternal birth, blood analysis or exceptional skills. It relies on a series of continuous gracious and freely given blessings that change both flesh and souls. These blessings have been protected by overtime memorizing capacities. This situation is thus totally free, and calls to a constant service for the sake of the Holy Name and all humankind. Indeed, the Klal Israel/ gathers in the Jews first (Paul of Tarsus) then the Greeks (Gentiles) and s this carries out this move into the future till the eschaton. “Klal\כלל” means “totality” and sums up the two words “orthodox = authentic faith” and “catholic = kath’olon = open to the fulfillment, plerome, plenitude”. This is a call, i.e. a real vocation given in this world to specific humans serving gracious unexpected rules or commandments: it is the Kahal = called community [QHL\קהל = the sound of the Voice/Qol\קול]. “Klal\כלל = totality” in the sense of a “wedding plenitude as stated on the sixth day of the creation: “Vayichulu\ויכולו = (heaven and earth) were achieved on the sixth day = KOL\קול / is comparable to the “kallah\כלה/ = bride” who longs after being connected with the bridegroom.

The topic is then dealing with an ongoing sort of monologue between the monotheist faithful: who is correct, authentic, exact, true and the one chosen and beloved of God. The question is rather childlike if not even “churlish”. It maybe the most developed spiritual if not theological subject. It is discussed as if some answer could be proved or approved and sealed in this world. Then who is truly responsible for the breaches that affected humankind on their mental and divine path?

Prof. B. Lewis exposed an opinion that is rather spread; he had the privilege to among the very first scholars to determine the matter with clear-cut historic documents and insightful envisioning of our situation at the present and in the future.

Dr. Daniel Sibony, Prof. Maxime Rodinson and, to some extent Lawrence of Arabia himself were aware of the tremendous cultural and theological influence of Islam in Europe, the Middle-East and Asia. At this point, things are often mistaken or misinterpreted. It maybe the consequence of some mental slips or of spiritual negation of current evidences.

To begin with, the Church was born out of Judaism and Judaism does not require any Christian influence, confirmation or assessment. Judaism exists and has always developed into different groups; I am rather reluctant to speak of “sects”. But the word is often correct because some specific groups did cut themselves from a large Jewish original root: “sect” = “sectus = cut, separated”, which is the situation of the Karaites [Qora’im\קוראים], many of the Shabbateans who do not acknowledge the Talmud-Mishnah. The Early Christian church was some sort of a self-ruled Jewish group. This endured until the Jews, with seemingly much reluctant, finally introduced the Birkat Minim\ברכת מינים. It is today the Birkat Malshinim\ברכת מלשינים (Benediction against the heretics) and many siddurim have removed the “blessing” against the Minim who supposedly were the Christians. The Council of Nicaea took a rather decisional position by obliging the Church not to celebrate the feast of the Resurrection of Jesus Christ on the same date as Pesach/Passover, on Nisan 14th.

There was a special aspect that should be taken into consideration for a correct understanding of Christian historic development. Christian faith – along with the related conflicts that showed from the very beginning of the movement – underscores the apostolic preaching of the Kingdom of God to the entire creation, which is the major element of initial Judaism. “Proselytism” is not understood accordingly. Today, it is an embattled concept about how Judaism and Christianity split and clashed over the ages. The “shlichut/שליחות “ implicitly sustains the proclamation of God’s reign through some commandments as the Noahide commandments for the non-Jews and the Mitzvot for the Jews. Indeed, every soul depends on the existence of these Mitzvot. They surpass individual consciousness. It is possible to say that the Mitzvot do exist whatever way humankind accepts, rejects or selects them for their use or misuse. They are also deeply present in Christianity since Jesus said he came to “fulfill and not to abolish the Law” and they abide the Muslim theology that focuses on the Mahdi, the mirrored character of some messiah with the expectancy of Messenger Muhammad.

We do forget in the present that the ongoing battle in the Middle-East firstly developed all over Europe, Asia and expanded to all parts of the world. It is the initial combat – an apocalyptic one – in which Islam and Christianity are facing each other . They are tempted to eradicate, convert, capture and overcome the other party(ies). Interestingly, the Jews are not fundamentally concerned by this very harsh conflict. We can dream of very sweet and peaceful collaboration between monotheists. It merely remains a dream or a way not to be able to cope with reality. Compromises are then more convenient and strangely mild.

Today's developments are not only political wars and contests. It is a sort of duplicate of the Gog and Magog eschatological war that leads Islam to some profound move in order to conquer again or seize what they lost in the course of the past centuries. Islam has tried to take over all of Europe. It had North Africa and canceled the power of Christianity there. Islam was stopped in the South of France in the 8th century. It turned to Italy, Malta, Cyprus and the Balkan. Turkey used to be the cradle of Christianity. It became Muslim and spread with the reign of the Ottoman empire that only collapsed in 1918. The Ottoman regime always threatened Vienna. This has deeply imprinted the local memory of the Central and East-European nations. Someway, they remained faithful to Christian faith. In the West, Catholicism and Protestantism split from the Eastern "deir Rum" = Eastern [Roman empire] Church. Since the first conquests of Islam in the 6th and 8th centuries till the Crusades, Western Christianity faced Islam. The Muslims consider they have reached the true fulfillment of spiritual history. This theological and spiritual combat started and it continues at the present, whatever political situations concerned .

Just as ancient gods and goddesses were involved in harsh heavenly fights and quarrels, the humans continue to argue and kill each other in the name of some deity or the One God alike; but this corresponds to mirroring projections of in-depth pagan tendencies or taboos. In the prologue to the Book of Job, it is written how God and Satan pass an agreement about how to test Job’s faith without touching the integrity of his soul. God and Satan do fight just as the Yetzer haTov/good evil faces Yetzer HaRa/the Bad evil. But this is a divine fight. We cannot mirror such a fight in this world except if we comprehend that we may test each other though we have no right to act in such a manner.

When Patriarch Sophronios of Jerusalem persuaded Sultan Omar that he could not destroy the Holy Sepulcher, he saved the Christian world in a way that seemingly got swept out of all Christendom’s memory and records. Since 638 AD., when he obtained this agreement that sealed the survival of Christianity in the place of its birth (in the Resurrection of the Lord), Middle-Eastern Christianity feels in danger and is much aware in its memory that the Churches face Islam, often with much aggressiveness, cruelty on both sides… and competition. True, it does not mean at all that Jesus and Muhammad would in vivo and in vitro support such disputes.

Islam has conquered immense territories in the West and around the Mediterranean Sea. They would have like to seize Rome as they had taken over Constantinople. Right now, visitors in Istanbul will hardly be told about the fact that Turkey was among the cradle areas of Judaism and Christianity. There are certain places in Cappadocia and Smyrna and other places where Christianity does exist or survive. Nothing to be compared with the prestigious and highly appraised faculties of theology that have been closed (Chalki). Patriarc h Bartholomaios, who is the first patriarch among the others (primus inter pares) in the Eastern Orthodox Church faces terrible difficulties in accomplishing his spiritual task locally and at an international level. I just mention the issue that is a real concern and shows how Christendom has been weakening since the fall of the Ottoman empire.

Since the early centuries of Islam and their inner splits between Sunnites and Shiites, the Sunni had ruled over the majority of the Muslim countries, even if the local faithful belonged and still refer to the tradition of the Sha’ih as it is the case in Iraq, Lebanon and Iran.

Islam is of great interest because it only reaches at the present its 15th century of existence in a context in which history and memory constitute the major part of the background of the “Umma – (world) community (of the believers). The split happened in 632 when Muhammad passed away. The Sunni party focused on the lineage inside of the Prophet’s family (blood line). Intriguingly, the same problem did show for the succession of the Judeo-Christian community of Jerusalem: how was it possible to maintain the management of the Christian community in the hands of Jesus’ family (St. Jacob/James, first bishop of Jerusalem and his successors till 135 to some extent)? Christianity chose external leadership by the grace of the Holy Spirit.

The Sunnites ruled till the fourth caliphate. Some believers preferred to recognize Ali who was Muhammad’s cousin and son-in-law. Ali’s son Hussein was assassinated in 656 as a consequence of harsh conflicts between Sunnites and Shiites. The child considered as having disappeared, being hidden and having the privilege of being the “invisible mahdi” who will come back by the time of the final revelation. In 874, the 11th imam’s son was told to have disappeared, opening a era of contest with the Sunni. The collapse of the Ottoman empire provoked a profound spiritual upraise and deny of the Sunnite among the Shiites of Iran, Iraq and Lebanon. Basically, Jordan and Palestine are Sunnites and occasionally require the assistance of the Shiites of Iran or Egypt. The “Muslim Brotherhood / Al Ikhwan al Muslimun” progress step by step in their opposition to “corrupted Sunni system”. Things are definitely not easy to understand. For example, Osama Bin Laden is a Sunni opponent; or him, the fall of the Muslim caliphate in 1920 is viewed as a real catastrophe for Islam and the revelation of the hidden Mahdi.

Contests and spiritual competition are fundamental in all the disputes that affect the theological life of the monotheist communities in the Middle-East and the Semitic society. The Arab world will never deny they are definitely rooted and linked to Abraham and Ishmael, which created a specific close relationship and adversity among the Arabs and the Jews. The main issue is either to reply upon blood and flesh, i.e. about generation through generation or to confide in the principles of faith as the Sunnites did and continue to do.

Curiously, this attitude is at the very heart of some authentic Semitic way of training and envisioning the realm of faith. It is also present in the Jewish tradition till now. This is one of the major problems raised by the repose of Rabbi Menachem Mendel Schneerson, the last Lubavitcher Rebbe. He died without descent. As time passes, nobody was elected to lead the Chassidic movement; some member of the Chabad would consider that he was moshiach/the messiah and somehow is kept hidden and alive by the Divine Providence. Until now, the Jewish movement has avoided creating a real split inside of the very dynamic group.

Subsequently, it should be underscored that Christianity is still facing at the present the deep conflicting eschatological project as detailed by the Sha’ih. This is true everywhere in the world. The Arab culture spread through Islam till Indonesia and Philippines and also in Africa. Harsh battles are conducted in these areas by the heirs of the Muslim movements inherited from the time of the caliphs.

In the meanwhile, Christianity views its task as announcing the redemption and salvation acquired in the resurrection of Jesus Christ to all the nations, from Jerusalem and the cities of Galilee as stated in the Gospel. It opposes Judaism in all the territories of the dispersion; nonetheless, the synagogues allowed the apostles to preach the Risen Lord as Paul of Tarsus did. This never occurred between Christendom and Islam who always have been in serious competition. Islam had a golden age in Spain and with the assistance of Jewish scholars; they saved the Greek and Latin heritage of the Antiquity.

On the other hand, till the present day, Christianity is facing Islam and, in return, Islam is confronting Christianity. In Iraq and Iran, the ancient Semitic Assyrian and Syrian Orthodox Churches could maintain their influence and culture mainly through the bloodline and family “dynasties of priests and bishops”. It is quite probable as many European Church scholars noted (Fr. Christophe Dumont, Istina) that Christianity could survive in the Middle-East by a double and parallel system: the existence of a married clergy, i.e. the bloodline generational transmission of faith accompanying the monastic presence (Greeks and Franciscans as the guardians of the Holy Land).

The 11th century Great Schism (1054) is in fact a consequence of transfer of spiritual matters “resolved” through taking over by force actions within the framework of the split of the Roman empire. It continued into the Holy Germanic empire. The Western crusades aimed at overcome poverty and unemployment in the West. They also strived to seize and abate the Jews and their properties. The terrible point – still pending in the Eastern Orthodox conscience – is the way the Western Church people attacked and plundered the most venerable and ancient patriarchates of Constantinople, Antioch and Jerusalem. Whatever status, Jerusalem will remain forever the Mother of all the Churches. There, the Savior was born, resurrected and delivered his message of peace and unity. Words that in the Semitic tongues include “fulfillment, plenitude and ransom for the multitude”.

Indeed, the Churches have always been compelled to face Islam, in a real context of spiritual and proselytism competition. The colonial presence did not help in that sense. St. Francisco of Assisi was among the very few men of God who acted with faith in order to create connection, love and “peace in a natural context””. Europe had no “Patriarch Sophronios of Jerusalem” who succeeded in convincing the Sultan to spare the Holy Sepulcher, i.e. saved the Christian presence in Jerusalem. It is still in force in the present.

There are historical flashes. Islam is trying again a new conquest of the infidels that had failed in the past. In the course of history, Islam also spread through the links provided by the colonial systems. It is normally present in the whole of Europe and does not need to capture Vienna, Germany, France, Great-Britain and America. It also developed along with the ancient Church route from the Persian Plateau to Iraq and Afghanistan, Pakistan, Kashmir, Bengla Desh, down to Malaysia and Indonesia then up again to Asian islands. It could also rely upon the Turkish-speaking countries of Central Asia till Mongolia and the Philippine islands. Timur/Tamerlan destroyed the extraordinary Assyrian and Manchu Aramaic-Syrian-speaking communities that grew in the south of India. They split there through the opposition of the Western and Oriental Churches and patriarchates.

Interestingly, the Turkish government that protests against any action conducted by Patriarch Bartholomaios – noticeably his encounter with Pope Benedict XVI – recently consented for the ordination of new bishops of the Syrian Orthodox and Armenian Churches in the region of the Tur Abdin, one of the first Christian settlements in history.

The point is that Christianity and Islam have been always carrying out a sort of open conflict, with some times of apparent pauses. The Churches have undoubtedly developed their capacities to discussing with the Ottoman empire, i.e. with the Muslim caliphs. This knowhow is of great significance for the present and the future development of the Christian-Muslim relationships.

On the other hand, all sorts of opinions have developed with regards to the relationships between Judaism and Christianity. The so-called “Ahl al Kitab/ People of the Book” Muslim respectful attitude was initiated without specific recognition of the Jewish and Christian faiths. This is a point that should be defined with more insights. It appears that the Muslims determined the “People of the Book” as those nations whose beliefs rely upon specific Sacred Books or Scriptures: Baghavat Gita for the Hindu, for example, Tao King for the Buddhist tradition or the Avesta for the Persian culture. It implicitly includes the Bible and the New Testament. It does not mean that Islam acknowledges their value in-depths. Even if the Quran and the Hadith are based on strong Christian and Jewish influence, there is no evidence that Islam would accept the pertinence of the related roots of their Scriptures.

Today, Christianity continues to face Islam. This has significantly increased over the past 30 years and can be felt in the West Bank, Bethlehem and also in Galilean towns. Still, it is true that Islam in the Holy Land has always been “soft”. It is a region of transit, has always been and there is some evidence born of historic experience that this can only continue to develop in that peculiar way.

The great event was seemingly not noted by the creation of the United Nations proclamation of the partition of Palestine under British mandate into two states, i.e. Israel as the Jewish national home and Palestine for the Arabs in November 1947. The real problem strongly showed in 1967, when Israel took over a large territory from the Golan, West Bank, Gaza and Sinai. Israel also took over the whole of Jerusalem and there are prospects to enlarge the settlement s in the neighboring areas as Abu Dis, the Mount of Olives and other religiously relevant places.

Coming back to Israel (Galilee) after 1967, a newly ordained Greek Catholic (Melkite) priest stated that at this point, the Arab world could not deny the existence of a Jewish State. It had been real and growing since 1948. Fr. Emile Shufani concluded that the Arab society, in particular the Arab Christians – should recognize the Jewish reality. In a book recently published in French by an Israeli journalist of French origin, Catherine Dupeyron (“Chrétiens de Terre Sainte – Disparition ou mutation”, Ed. Albin Michel), Fr. E. Shufani explained with much insights the present situation of the Christians in the Holy Land.

He underscored that, contrary to the previous Christian way of living under the Ottoman and British rule, the Palestinian Christian Arabs are broken down into different and separate areas, without sharing the same spiritual needs and societal existence. It should be noted that the Jordanian Greek Orthodox or other Christians are definitely autonomous and free, with a real Arab Church culture.

Fr. Shufani told that it is not evident to link the Christians living in Galilee, the Center of Israel, the South Negev, Gaza and those of the West Bank, Judea-Samaria and Jordan. These developed into very “specific” entities within each Church. Interestingly, the Jews feel the same problem of connection between the related regions of Galilee, Jerusalem, the Center/Merkaz, Galilee and the South Negev.
1967 created an unexpected new situation. It placed all the Christian sites, among them the holiest ones (as the Holy Sepulcher or Anastasis) under the “control, rule” of the Jews, i.e. the Israeli State. The contest is very severe about Jerusalem, but it is extending to all of the Palestinian territories, the Arab regions as a whole. Therefore, we do assist to the sprouting of Churches in Israel. It was definitely unthinkable for traditions that had lived under the Islamic Ottoman rule for centuries and had gotten used to come to some sorts of agreements with the Muslims.

It also means that the Churches cannot freely find their ways in an authentic dialog with the Jews and with the Israeli administration. Theological preventions and terrible à-priori’s remain in force and will hardly be overcome before decades; I would presume it may take some centuries. There are and can be “good relationships”. It is doubtful that these reflections are conducted with mutual sharing of faith experience. The Christians cannot measure or are scared to get aware of the terrible burden of the past between Jews and most of the Christian Churches. This is a simple matter. It is itchy, a terribly itching issue. Jews and Christians must try to approach each other with much patience and be ready to hear and patiently overcome full nonsense on both sides. At least, speech can heal. This task can only be conveyed with a total sense of sacrifice. There is no other way but faith that allows some new processing of the problems.

The Christian world was used to have their Jews. They dwelt in all of the Christian communities. Then, we see something new: in their approach to the Christians, Ashkenazim and Sephardim, Mizrachim (Orientals; Yemen, Arab societies) abandon this traditional pattern of Jewish identity. They are either Western or Eastern Jews, both influenced by their local non-Jewish heritage. Israeli society mixes these “niches” into a new “Israeli” body and identity. This is not known to the Churches that did not anticipate such a reversing hapax - new revival of Jewishness. The Holy Land is a place of very strong and tied-up traditions. Newness of this nature is on the verge of what is bearable, not only for the Christians and the Muslims but also for some Jews and other nations with different creeds. Thus, the Churches had their Jews and they still have them to some extent. Therefore, they are barely likely to be the Christians of a new Israeli, Jewish-ruled State and society.

There are different manners in making such statements. Either it is a sort of useless revenge of Jewishness over the non-Jews; it would be in total contradiction with the spirit of the Mitzvot and the loving sense of hospitality shown by Abraham “in the heat of day” when he welcomed everybody under his open tent. Dates, camel milk or mint tea and some bread and salt are the best ailment. Still, it is a fascinating challenge, facing rejection and exclusion.

Israel does exist for everybody. But it hardly fits at the moment with the prophetic and eschatological envisioning of present Islam and Christianity. The wonderful bells of the Holy Sepulcher call to the prayer. They have rung since the days of old. At 5 am., in the morning, when the bell rings for the Divine Liturgy at the Great Orthodox monastery of Jerusalem, the muezzin starts praying and covers the singing voice of the bell. This has been the spiritual challenge for the authentic faith in the past centuries: the mosque of Omar opposite the preserved Church of the Holy Tomb (Taphos; Naos = Temple).

The Christians can hardly update at the moment to the point that the Shabbat Mitzvot is again applicant to the Old City. Suddenly, the Jewish principles are in force and somehow influence the daily life and societal connections of Christendom. The State of Israel has a strong law defending the “liberty of speech and conscience/religion” (art. 140-77). This seems to remain a bit “unthinkable”. The Churches have now to discuss with the Muslims in various areas, also in Jordan, Lebanon and Syria. Some Emirates appear to be rather tolerant because of the presence of a lot of Christian expatriates (Qatar, Bahrain, Abu Dhabi, …).

In Palestine, the Churches have also to face the laws of the Shari’a that governs daily Muslim life and the tempo of the Arab population. In many places, the Christian Arabs have to fight with much wisdom and century-long experience in order to survive in some sharp Muslim tendencies. It is often kept in silence and not enough known abroad.

This places the Churches in a new and delicate situation. The local Churches had come to some agreement with the Ottoman administration. It was also rather difficult by the time of the British empire. The Greek Orthodox patriarchate was daily visited by British officers who checked the situation of the patriarchate, the money, the assets and the properties. For centuries, life has been terribly perilous for the Greek Orthodox monks. At the present, the Eastern Orthodox Church are also challenged in the way they are or not capable to get united and supportive to each other.

The Greek Orthodox patriarch of Jerusalem faces an unbelievable situation. In a time of war, he has to sustain the relationships with all the faithful and confide that they can be lay and clergy people of faith. The political ties let him play something very similar to what Daniel Rossing (Israeli specialist of religious affairs) has called a chess game in six dimensions. This requires a lot of energy and creativity based on the experience of the Church throughout ages of deep suffering.

Christians have to gather and find some sort of true unity. This is not the case at the moment. Times have changed and we are not in the century when the European monarchs who all belonged to the same bloodline could draw the map of their mutual influence in specific areas. In that sense, we are still living in a colonial structure of mind.

Intriguingly, Jews and Arabs can discover each other as truly linked by common roots. Some remarkable relationships were established after moments of terror and murders. In 1967, some Arab family returned to Jewish families the land their parents had legally acquired (Gilo and Beyt Jala). By the time of the Independence war, some Arabs had killed Israeli settlers of German origin. The Jewish father had pardoned them and the two families had decided to work together for reconciliation. They play an essential role in the encounter between the two people.

Some 12 years ago, the former Soviet newcomers had some difficulties in meeting with the Arabs. The situation is interesting because many Palestinian Arabs went to the university in the Soviet Union and had learnt the Russian language. At the present, the immigrants (rapatrianty) of Russian culture would not learn Arabic. On the contrary, their children do understand that Israel exists as a full part of the Arab world. It is thus important for the young Israelis to get into contact with the Arab culture and people, even if this can be dangerous or quite uncertain at the moment. In the next 200 years, things will evolve and we have to build up and strengthen the points of connectedness.

av aleksandr [Winogradsky Frenkel]

February 3/January 21, 2009 - 9 deShvat 5769 - ט' דשבט תשס"ט