Reeh: have a real look!

Mishney Torah\משנה תורה or Book of Deuteronomy repeatedly teaches the Commandments in order to inscribe them in the heart of every Israelite that lived out till the time close to the entrance into the Land of Canaan/Eretz Israel. The Kabbalat Mitzvot\קבלת מצות or traditional acceptance of the light yoke of the Mitzvot\מצות/Commandments.They are given by God and recurrently hammered out so that the Jewish people accept these teachings as full part of their mental reflexes. They are a nation of "redeemed slaves".

The reading portion of this week is "Reeh\ראה = See (I/God am setting before you today a blessing and a curse" in Devarim/Deuteronomy 11:26-16:17). God reinforces Moses and the Israelites with a spirit that will allow them combating idolatry and destroying all the idols, pagan altars and worships after their take-over of the Land of Canaan.

The reading portion starts with the interjection: “Reeh\ראה – Look, see”. This is the point as we come closer to Ellul\אלול that precedes Tishri\תשרי, New Year’s autumnal month. The original root has different meanings connected with “sight and meeting”. Thus, “He who sees comes to a place” (Berachot 9,1). “Look upon the blood of this ram as if it were the blood of an offering” (Bereshit Rabba 1) or “Mah raah?\מה ראה - What did he see, i.e. what is the reason of such a situation (Baba Bathra 123a). “Nirah\נרארה – it looks like, appears” : “He had said that things were nirin = supposedly acceptable”. As also: “What has been considered as fit on one feast and then discarded may again become fit” (Sukkot 33b). There are some interesting extensions to the word: “re’iyah\ראיה = sight, seeing, glance” as in “the faculty of sight – for childbirth” (Niddah 31a) but also “appearance, ascent to the Temple, aliyah): “the appearance in the Temple (pilgrimage, cf. Ex. 23:17) since all males have the obligation to appear in the Temple (Hagigah 1, 1; Peah 1,1). Finally, the word means “evidence, proof”: “It rests on him to produce evidence that he is an Israelite” (Baba Kamma 3:11; Ketubot 23a/15b (in Aramaic). This week we are called to envision the goal of the most important Mitzvot. This is first the capacity to choose to receive from God a blessing and not a curse (“bracha uqlalah\ברכה וקללה”). This is the “shtey drachim\שתי דרכים – two ways” options.

Let’s say it is not easy. Nobody would spontaneously choose to be cursed by God!! For instance, some alcoholics would start drinking in order to socialize. They finally meet with much lonely people in despair. From quenching thirst and feeling on the top of the world till drying any mouth pleasure, solitary addiction seemingly leads to self-destruction and hopelessness. More and more in Israel drink beer, spirits and liquors and the cheerful get it down the neck can turn to some family hell or personal curse. The same happens with drug-addicted. I used to find legless rolling drunk men and a few women out of their skulls illegally lodged in some cave in the outskirts of Jerusalem. They felt a bit fragile as many broken souls because of their tragic backgrounds. Curiously, they only could get out of such a hell by a personal decision, knowing that, being under the weather, God could bless them again and again.

Indeed the main purpose of the sidra is propositioned in two real, test-proof mitzvot / commandments. Alcohol, drug-addicted, prostitutes and sex-addicted should be considered like true “poor and needy folk”. There are dissocialized inmates who feel cursed by their environment or their own mental stand, or were the victims of historic dramas and need God’s help to reinvigorate their egos. Assistance is very Jewish. The first medical and social care system in Eretz Israel were developed by the Ultra-Orthodox Jews.

This traces back to the spirit of the portion. “There will be no one in need – efes ki lo yihyeh eviyon\אפס כי לא יהיה אביון” as stated in Deut. 15:4 “because the Lord is sure to bless you in the Land that the Lord you God is giving you to occupy”. The word is special: “eviyon\אביון = poor, distressed” “who is distressed because he longs for everything (Baba Metsia 111b). Then there is another verse, specified after this first mitzvah which states: “There will never cease to be some in need on the earth (eviyon bekerev haaretz\אביון בקרב הארץ), therefore I command you: open your hand to the poor and the needy (“le’aniyecha uleeviyoncha\לענייך ולאביונך”) neighbor/brother in your land” (Devarim 15:11). The same is said in the Gospel: “Jesus said: you will always have the poor and needy with you.” (Matthew 26:11, Mark 14:7, John 12:8).

How come that the first verse seems to secure all the inhabitants and the second one commands the mitzvah which is in the heart of Judaism? It should be noted that this commandments are given together with the “shemittah – year of remission, especially of the debts” (Deut. 15:9-18). The ending year 5768 is a shemittah\שמיטה – a year of remission. We are facing here the same quest as for “Shma’ Israel\שמע ישראל – Hear Israel” that is a pure and strict commandment to revere God without expecting any reward. The same happens with regards to the poor and the needy. It is true that we are going, in Israel, through a terrible period of impoverishment.

Statistics and ads show that thousands of children and numerous unemployed, old pensioners (Shoah survivors in between…) don’t have enough food or resources. Some charity movements or volunteers do a wonderful work to correct these situations. In Israel, there is a widely “tzedakah\צדקה” acting system that corresponds, to some extent, to the Muslim “zakat – charity money”. The Christian Churches have been always very generous towards the local Arab people (hospitals, elderly homes), also providing some money and assistance to the Jews in many ways and for various purposes. Interestingly, the Greek-Melkite (Catholic) Patriarch Gregorios III (Lutfi Laham) who served many years in Jerusalem as archbishop, developed and continues to enhance with his hierarchy a strong network of assistance to the poor, the sick, the elderly people. It is a fundamental part of the religious love towards God and the humans.

Thus, if we pretend that we love God, we firstly have to show that we are able to love our fellow people whom we see. Look at this psalm: “The Lord upholds all who are falling and raises all who are bowed down, the eyes of all look to you, and you given them their food in due season. You open your hand, satisfying the desire of every living one” (Tehillim 145:14-16). The “You” form is both applicable to God and to the human beings. It is incumbent to the believers to show a real love of the neighbors/fellow people / others / enemies. In return, God largely provides His blessings.

This is exactly the same move as for Yom Kippur. On the Day of “At-one-ment”, the Jews are called to forgive each other and then be pardoned by God as a consequence of their mutual love and choice of blessing and not curse. It may look a bit dreamy… In Israel, as in many countries, some secular organizations would seemingly show more charity and assistance than the religious groups.

For the Jewish tradition, “’ani\עני – poor / ‘aniyut\עניות - poverty” must be combated and is considered as a shame as regards social stand that leads to diseases, filth, immorality, sloth and depravation. But it is should be noted that the shemittah / year of remission of the debts and rest of the earth allows another consideration of “poverty”. Human beings must give a “leave, holiday time, refreshing year” to the earth that nourish. Of course, the Jews can reverse the mitzvah by hiring non-Jews, but the mitzvah is great and nice toward the soils that also need some vacation.

Judaism highly respects the spiritual wealth of the poor who expect everything from God alone and confide in the Providence / Hashgachah\השגחה. This implies a good knowledge of who we are and a lot of self-control that is challenge by a system of consumption that increases in Israeli society since 1967. “Israel asked the Lord: who are Your people? He said: the poor (ani’im)” (Ex. Rabba 31, Avot 1,5). In the Gospel, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3; Luke 6:20), Jesus praises the “aniyut deruchot\אניות דרוחות = poverty of spirit”.

Saint Francis of Assisi is called “Poverello – Little poor man” in Italian. 800 years ago, he launched a thanksgiving movement of freedom and pure love for the poor, praising God in His creation. The Baal Shem Tov and the Chassidic groups appeared in a similar context. Poverty does not mean “poor thing!” On the contrary, it shows that every single soul is worthy and that everything is possible.

Baba Bathra 123 has a question: "Mah raah\מה ראה?": i.e. what does this situation mean? Can is to be seen "with insights". The Eastern Orthodx Churches come to the celebration of the Dormition of the Theotokos. She sleeps into death and is taken by God and Her son to live for ever. The cross has the same meaning. Jesus sleeps into the cross, tortured and killed by all mankind represented by the Roman soldiers that followed the decision of the Jewish authorities. What can be seen, understood? One thing is constant and inherited from the rabbinical tradition: "yoshney efer = those sleeping in the dust (of Machpelah cave at Hebron, the patriarchs): the departed are born to be reinvigorated, to sleep into rest and rise again. The cross has the shape of the TAU - the last Hebrew letter. In the Hebrew tradition it moves back again till the "aleph" that links heaven to earth; the letter shows God's Presence above and in the world underneath; it also means teaching and governing, thus companionship.

How can we see that in the present in the hardships of monologued dialogs based on power and rules, rituals. The believers sanctify the world because they know whom and what they see.


av Alexander Winogradsky Frenkel
August 22, 2008 - כ דאב תשס"ח


Photograph: night over Jerusalem

HaShem: the Name

The June 29 Vatican message, from the Congregation for Divine Worship
and the Sacraments, clarified that the name of God revealed in YHWH
was not pronounced by the first Christians, following the tradition
already in use.

It explained: "The venerable biblical tradition of sacred Scripture,
known as the Old Testament, displays a series of divine appellations,
among which is the sacred name of God revealed in a tetragrammaton
YHWH -- hwhw. As an expression of the infinite greatness and majesty
of God, it was held to be unpronounceable and hence was replaced
during the reading of sacred Scripture by means of the use of an
alternate name: 'Adonai,' which means 'Lord.'

This is a problematic clarification. The tetragrammaton is not really pronounced in Church and "Yahweh" is often reduced to YHWH"; on the other hand, it historically generated "Jehovah" adopted by the Jehovah's witnesses who insist on this naming and uttering. The problem is that the "Shem HaMeforash\שם המפורש" is the tetragrammon. It was only pronounced "with sounds and vowels" once a year in the Holy of Holies (devir\דביר) by the high priest during the celebration of the Yom HaKippurim\יום הכפורים - Day of Expiations, the day of atonement (at-One-men = unity of all the creation and human beings being pardoned). This liturgical act is included in the prayer books for the celebration of Yom Kippur and the faithful recall this most sacred moment that focus(ed) both on God's pardon and reign over the whole of the universe.

The Vatican note does not refer to the Jews, but mentions that it was the practice "in use". It should be very important to explain the roots that are to be found in the Day of Atonement, because it really makes sense to naming or not naming God by uttering His "personal" Name. Indeed, we know that the Name has been pronounced with specific vowels in certain periods of the religious history of Israel.

On the other hand, "Adonai" (Adoni\אדוני = Sir in Hebrew) was the usual pronunciation. The article forgets that the pronunciation of the Name was strictly limited to the Day of Atonement. The Orthodox Church does not refer to the Hebrew text, but to the Septuagint, a Jewish translation of the Bible in Greek made in Alexandria. It means that the Orthodox Church does recognize the validity of the Jewish tradition as regards the translation of the Scripture. It is rarely stated and rather positive. Thus, the tetragrammaton is "Lord" in English, "Dominus" in Latin or "Gospod'\Господь" in Slavonic; Greek is "Kyrios = both king and Sir". The Zenith Vatican article article points out that the Jews do not pronounce "Yahweh" according to the Septuagint, without connecting with the early tradition of the Orthodox Church (["The Greek translation of the Old Testament, the so called Septuagint, dating back to the last centuries prior to the Christian era, had regularly rendered the Hebrew tetragrammaton with the Greek word Kyrios, which means 'Lord.' Since the text of the Septuagint
constituted the Bible of the first generation of Greek speaking
Christians, in which language all the books of the New Testament were
also written, these Christians, too, from the beginning never
pronounced the divine tetragrammaton."]).

Many bilingual Hebrew-English versions systematically use "Lord" for "YHWH" uttered "Adonai" during a Jewish praying service and "HaShem\השם = the Name" when not in the context of a praying service. "G-d, G., God" corresponds to "Elohim\אלהים". Now, in the Roman Catholic Latin mass (there are 14 different rites accepted by the Roman Church because she includes the Oriental and some Western rites), the "Kyrie eleison" is broken down in "Lord have mercy", then "Christe, eleison" and finally "Lord (Spirit), have mercy". In the Latin mass, it is not clear whether it refers to the Spirit. In Aramaic, there is still the original difference between the three Persons of the Most Holy Trinity: Mar/Mor - Mariya/Mariyo and Maran ܡܪ ܡܪܝܐ ܡܪܢ\מר- מריא -מרן, which makes a clear difference between the Persons of the Holy Trinity.

Still, Christians are not Jews and vice versa. It is important to do everything to cancel this terrible estrangement, but with much respect for every tradition. Christianity cannot replace Judaism. The point is that the Zenith note does not explain the context in which Jews could not utter God's Name.

True, the canonical attitudes adopted by the Churches toward the Name of the Lord could pave the way to a better understanding of Yom Kippur/Day of Atonement which plays a major role in the liturgical and spiritual ways that govern the Ecclesia universa, plerome of the Church.

The Vatican note quotes Saint Paul: ""When in fact, St. Paul, with regard to the crucifixion, writes that 'God has highly exalted him and bestowed on him the name which is above every name" (Phil 2:9), he does not mean any other name than 'Lord,' for he continues by saying, 'and every tongue confess that Jesus Christ is Lord' (Phil 2:11; cf. Isaiah 42:8: 'I am the Lord;
that is my name'). This would imply that Paul of Tarsus only referred to the Septuagint. He certainly did when he wrote his epistles in Greek. In Philippians 2:11, the verse does not cancel God's lordship. On the contrary, it defines with precision why and how Jesus is Lord "to the glory of God the Father". This is clear. The Son does not replace His Father. He leads to the Father who is God.

"The attribution of this title [Lord] to the risen Christ corresponds exactly
to the proclamation of his divinity," it continued. "The title in fact
becomes interchangeable between the God of Israel and the Messiah of
the Christian faith, even though it is not in fact one of the titles
used for the Messiah of Israel."

The Christian faith confesses that Jesus is Christos = Messiah as the Son of Man. He is the Son of God; still everything depends on the will of His God and Father. Is there any kind of interchangeability? "Lord" does underline, for the Christians, that Jesus of Nazareth is both divine and human. The Oriental prayer of Jesus - Yeshua\ישוע - יהושוע traces back to "healing and redemption, salvation" in Hebrew. In Greek, Slavonic, Arabic and the tongues used in the Orthodox Churches, the Name of Jesus is very specific and can hardly be confused with the Kingly Name of His Father and our living God.

I am often surprised that many Christians think that the Prayer of the Lord (Our Father) is directed to Jesus!! A lot of faithful don't make any difference with God the Father. But there cannot be any "neutralization". The Father and the Son are One (John, ch. 17). Each naming allows to get deeper into the mystery of redemption to the full.

av Alexander Winogradsky Frenkel


Photograph: avun divshmayo - Our Father (Aramaic)
אבון דבשמיא ܐܒܘܢ ܖܒܫܡܝܐ

Spiritual cleansing

The Jewish communities have just commemorated the destructions of the Temples that were "living and dwelling" on the mount in Jerusalem. The Christian Churches joined the launching by Pope Benedict XVI of the 2000th anniversary of Paul of Tarsus. Meanwhile, the Russian and the Ukrainian Slavic Byzantine Orthodox Churches celebrate the 1020th anniversary of the baptism of the Kievan Rus'.

Swirling waves of political and ethnic conflicts develop in certain regions. Nothing is really new. The events are lining upon very ancient and regularly upgraded troubleshooting elements. History is moving ahead by nature.

Let's consider the seemingly "political" aspect of the tragedy that comes out in Georgia and Ossetia(s). Some 15 years ago, I wrote an article about the development of the Churches along an "line/axis from Caucasus to Ethiopia" ("L'axe Caucase-Ethiopie", Christus, July 1992). I tried to describe the existence of a frontal vertical rift linking the Caucasian very ancient Churches of Armenia and Georgia with the Biblical Ararat (Noah) and the writing in Georgia of some Mishnaic tractates. Then, how the line of the Semitic Churches, born out of the early community of Jerusalem, expanded in Arabia, Egypt, Ethiopia and Persia. It appears that this line was, at that time, growing weak and the future of the Churches was problematic. Christianity is definitely in danger in all the concerned regions.

Now, let's consider what is going on this year: the terrible development of the conflict in Iraq, the continuum of wars conducted in Afghanistan, Pakistan - the threatening positions adopted by Iran (Persia). The line slides along Tibet. Indeed, there is a line that evolves from the West to the East, from The Ukraine through the route that enters Tibet en route to China, Mongolia and Japan. All along the former Soviet border, the Turkish tongues-speaking nations (Turkmenistan, Uzbekistan, Kazakhstan; Uyghur territories and Kyrgyzia), there is a horizontal axis that goes through times of great turbulences. On the other hand, Tadjikistan connects the former Soviet area with the Shi'ite Persian/Iranian Islamic republic.

This means that the whole of the early Church development regions linking the Roman Empire to the Persian Semitic Churches (Syrian-Orthodox, Assyrian/Nestorian) swindles again up to the ancient metropolies of Lhasa and all of the Tibet (a very ancient Assyrian Orthodox territory!) till Mandchuria, Mongolia, China and the Southern Japan. The Assyrian Church was defeated by Gengis Khan while the Syrian Orthodox survived in split communities in India (Kerala).

This horizontal line is inflamed at the present in various ways.

The Ukraine commemorates with grandeur the 1020th anniversary of the baptism of the Kievan Rus'. Politically speaking, it allows the republic to strengthen its independence toward the Patriarchate of Moscow and to require unity within the Ukrainian Church. The government looks for more freedom and consistency for the Ukrainian Church. Meanwhile, it also opposes the Kremlin power that does not accept the independence of the country. Russia also cut gas coming from the Caucasian pipelines.

The same shows with much violence in Georgia. The Russian army and the heads of the Russian Federation claim to come in order to help the Russian citizens in Abkhazia and Ossetia. The West immediately connects the situation with the invasion of Czechoslovakia: forty years ago, on August 22nd, 1968, the Soviet Army violated the territory of that country and imposed to return to the standards of the then Soviet/Russian communist regime. Forty years later, Czechoslovakia has split into two "One European Community" Czech and Slovak entities.

Patriarch Elia of Georgia heads one of the most ancient Churches. The Gospel was preached there by the Apostles: Andrew the first called, Bartholomew and Shimon the Zealot, called the Canaanite in the country. Saint Nino of Cappadocia confirmed the Christian faith in the beginning of the 4th century. On the pediment of the entrance to the Church of the Holy Sepulcher/Anastasis in Jerusalem - the cradle of faith in the Resurrected - "grapevine cross" signs are engraved in the stone. Queen Nino had no cross to explain the Christian faith. She took a vine stock to show that the resurrection continues in the shape of the vineyard of the Lord (John ch. 15). She did not mention the cross as an instrument of torture. She spoke of the Church as being the expanding vineyard described in all of the Scripture. The Georgian chart was used for the first time in Jerusalem. The very ancient language, with unique features, was ecclesiastically present in Jerusalem for centuries. The Georgian clergy served in Saint Thekla's church of the Great Monastery. It was recognized as a patriarchate in 1010 as catholicossat of Kartli.Today, there are no monastics or clergy people left as representatives of the Church of Saint Nino.

The Georgian Orthodox Church has always had close contacts with the Greek Church. Monastics were at mount Athos (Iveron Monastery) and in the Sinai. Inter/intra-relationships were functioning adequately: the Georgian Church was made a patriarchate by a decision of the patriarchate of Antioch that ruled in the area. When it went through the attacks of Gengis Khan and Timur (Tamerlane), it also found assistance from the Greek patriarchate of Constantinople as most of the Middle-Eastern patriarchates.

It is true that the whole of the 20th and the beginning of the 21st century are marked by international migrations and "planetarian nation flows". Today, there are more changes or turbulences linked to some sort of spiritual backgrounds.

The West often reacts with a spirit of power that excludes common sense and historical insights. It took centuries before France could determine coherent borders. How should we consider the progressive "capture or taking over" of Brittany, the Flemish regions (Lille was a Flemish town - Rijsel - for ages!)? The Alsace (and the Lorraine) was swinging between France and Germany. Saarland had a referendum after WWII and decided to remain a German Land.The Savoie and the Comte of Nice/Nizza moved back and forth from Italy to France. There are constant troubles in the Baskland that propels a specific culture over the French and Spanish mountains. What may happen if, by some remote chance, the "One European Community" kingdom of Belgium splits? Would Wallony ask to join the French "liberty, equality and fraternity" republic of human rights?

Crossing the Channel, the United Kingdom of Great Britain and Ireland is composed of different nations, mostly Celtic, that require their independence on a regular basis: Scotland, Wales. Scandinavia shifted by turns under the power of each local kings. The same happened in Italy and Spain.

Ethnic cleansing for East-European nations and it is easier to speak of "ethnic crisis or conflicts" in the West.

Thus, all the protests and moves against the often cruel changes that occur in East Europe are not so honest. They mainly concern the Balkans (former Yugoslavia), the ties that always existed between Russia and Serbia and the split Albanian regions. Romania-Moldova (Bessarabia) and Bulgaria were twirling as the Donau river from the Habsburg to the tsarist powers and their heirs.

The United States of America seem to be a coherent country. In fact, each state has its own laws and regulations. Each state has its own laws and regulations that may be different from those applied in the other states. This puts the US in very weak position. Thus, there is a kind of blindness. The Russian and American "empires" and the "germinating" European Community (which is in the pangs of rebirth upon foundations the Christian Roman empire) follow the pattern of the conflicts that appeared in full accordance with the Church splits. These breakings marked the development of the Church throughout the world over the past two thousand years. Spiritual and human rights are not necessarily depending on the markets of oil, gas, drugs and narcotics and irrational consumption.

The big split happened when Cyril and Methodos, blessed by the two major patriarchs of the West (Rome) and Constantinople (East) were violently rejected by the Frankish Latin believers. They did not allow to preach and pray in the Slavonic tongue and stopped them in Velehrad (Bohemia). The split endures...

It is en vogue to speak of "ethnic cleansing", in particular with regard to former Yugoslavia and Soviet Union. Killings and mass murders have horribly affected the Slavic nations. This process seems to be developing in the Caucasus and Central/Far Eastern former Soviet republics and autonomous regions. Nonetheless, "ethnic cleansing" has most often been connected with the spreading of Christianity throughout the ages. American Indians, Inuits, Africans deported to the New World were slaughtered or reduced into bondage in the same repellent "ethnic cleansing" way.

Today, this battle can be compared to "spiritual cleansing". It is much too early to allow the Christian Orthodox Churches determining their territory limits. In the present, Orthodoxy is planetarian and not restricted to the East. The fall of communism provoked a situation of competition among the various juridictions as also with the Roman Church.

This confrontation continues to develop in facing Islam that is also planetarian. The Ottoman empire collapsed and we should take into account the general process of humiliation that followed in its provinces in the Balkans and the Near/Middle-East.

It should be noted that this situation, viewed from Israel, shows more disorder and lack of credibility. The Christian way is simple: there is one talent, the salary being equal for all the workers without segregation. This "salary" allows the believers to become like Jesus Christ that "sealed" (Gr. sphragis-mark) us to unity and authentic love.

Are we going through the pangs of birth as Saint Paul stated? Or do we clothe on our slaughtering impulses under rags of fraudulent beliefs? The response will be given, as always, by the saints of our generation.


Photographs: (left) Katholikon of the Greek Orthodox Church inside of the Holy Sepulcher/Anastasis (Jerusalem).
(right) Saint Nino's grapevine stock cross.

Eykev - Subsequently...

According to the Julian calendar, some traditional Eastern Orthodox Churches celebrate the Feast of the Transfiguration on August 18-19 which corresponds to 08/06 in the Gregorian calendar. This is an interesting point. We see how the geo-strategic map of the world and the borders of many countries are revised or reconsidered. Specialists speak of "ethnic cleansing". In other regions, from former Yugoslavia to Caucasus and the Middle East, we could speak of a "spiritual cleansing". The main issue is that this is definitely not new but belongs to the heritage of religious schisms and estrangements. Still, it implies that there are some invariants. Some factors never change and this is most intriguing.

This lines with the parshat hashavua/reading portion of this week: “Ekev\עקב - Subsequently, if you hearken these judgments…” in Devarim/Deuteronomy 7:12-11:25. God insists on a specific commandment, given to the Israelites and constantly repeated, again and again, for the sake of their faith in God as humans living among humankind. Devarim 6;4: “Hear Israel/\שמע ישראל - Shma’ Israel” that links obedience to the Only One, to the acceptance of hearing His Paroles.

The reading portion of this week profoundly insists on the fact that humans must love God with their full intellectual and emotional capacities joined to their financial and economical assets. Again, after the destruction of the Temples and the Feast of love on Tu Be’Av, how can we figure out what love implies?

Let’s get further and again scrutinize whether “love/ahavah\אהבה” is humanly evident. The mitzvah is focusing on God alone. We often think as if it would suffice to ascertain our love to the Most High. This mitzvah does not imply any expectation of promise or reward from God. True, Jacob woke up at Bethel, he vowed in a down-to-earth way: “If God will be with me and keep me in this way I go and give me bread to eat and raiment to put on so that I come back home in peace, then God shall be my God” (Bereishit 28:20).

I like this vow pretty much. It is not ecstatic… Jacob is the son of his mom who coached him to cheat his father Isaac. The boy is a normal nudnik and so many of us behave as if El Shaddai would be some Bituach leumi/national medical care and social assistance + first aid + recurrent money basket provider. But this is so humane. So real.

There is more as regards any Jew: Abraham and his descent have nothing to do with any kind of ethnic or tribal or sub-tribal distinctive features. “In you, all the Nations (and generations) will experience how blessed they are” (Gen. 12:3). This relies on true love. Love is more than justice and righteousness included in “ahavah\אהבה”. Love obliges human beings to do and give always more, much and even too much. Still, it is not enough. Look, Abraham was a sort of Moshe Rabbenu. He argued to save some inhabitants of Sodom: he disputed with God about the number of righteous, if any. But the Zohar (Book of Splendor) considers that he did not accomplish his real duty. It is useless to count the just. There was more to do, said R. Eliezer ben Azariyah, and he did not push God into that: Abraham did not require God’s pardon and loving-kindness (Zohar 106a).On the other hand, Moses had intervened for the sake of the Israelites after the golden calf. This makes the difference.

This is why it is important to “Understand that the Lord Your God does not give you this land to possess it for your righteousness; for you are a stiff-necked people (am-koshey-oref\עם קשי ערף). Remember and never forget how you provoked the Lord your God to wrath in the wilderness: from the day you went out of the Land of Egypt till you came to this place, you have been rebellious against the Lord (mamrim haytem im HaShem\ממרים הייתם עם ה)” (Deut. 9:6-7). “Mamre” has different meanings, from the place of hospitality to rebellion. Strangely enough, the Israelites are called to serve as a priestly nation among "the tribes of the world".

Hillel said: “Love the humans” (Avot 1,2). Similarly, “When you hurt your fellowman (reacha\רעך) even very slightly, do reckon this as something important, but if you show him much loving-kindness, consider this is a tiny thing” says the Abot deRabbi Nathan (B, 27a). Indeed, there is no difference between human beings but this too often turns to be a parrot-fashion speech – God “does execute the judgment of the fatherless and widow, and loves the stranger in giving him food and clothes. Thus, love the stranger because you were strangers in the land of Egypt” (Devarim 10:18-19).

We are going through the hardships of hideous hurricanes of hatred and estrangements. This shows, for example, in some of the major former Soviet cities as a "wickedness tendency - злобность". It is included in Hebrew in "lashon haraah\לשון הרעה" (+/-: slander, gossip, bad, calumny, wickedness".

When faith is distorted to some administrative or political issues/challenges, modern inter-tribal relationships are spoiled and defile God’s Oneness. The rules in force in the State of the Jews seemingly have a certain know-how and experience of how to save the fundamentals of the inspired Mitzvot and divine warning given in the wilderness.

Within a few days, we shall enter new month Ellul\אלול. This month paves the way for the time of Rosh HaShanah without any feast until New Year. It is a month of silent meditation.

On August 6th 2008, there was the 63rd anniversary of the first nuclear/atomic bombing over Hiroshima at 8.15 am., local time. A so-called gadget “Little Boy” was nuked up as “a song of death” (Baghavad Gita (11,32) read by J.R. Oppenheimer on July 16, 1945 citing his personal translation of the text: “I am Death, the destroyer of the worlds”. The exact version should have been: “I became Time and my task, at the present, is to destroy” in a place called “Trinity” where the scientists blew up the first nuclear bomb.

The cream of the crops of the modern scientists launched the process of some future possible Sodom without being gods. They were Jews and Christians and referred to some alien famous poetry. They were fascinated by a hopeless spirit of destruction. How bizarre that these scientists chose August 6th, the day on which the Western Churches celebrate the Transfiguration of Jesus: as he was speaking with Moses and Elijah, he appeared whiter and brighter for a short while of eternity, eternal life with God (Matthew 17:2).

At the moment, we are all potentially nuking each other potentially. Last year, it was from Iran/Modern Persia to Iraq. Don't forget Pakistan and Afghanistan and add Caucasus and the Ukraine. There was Chechnya. There is more this year: Abkhazia, South Ossetia, Georgia. Still, “the Lord of Hosts established the world by His wisdom, and by His understanding stretched out the heavens… and He makes the mist rise from the ends of the earth” (Jeremiah 51:15-16).

“Chag\חג” means “feast” as also “chagigah\חגיגה” which is very “festive”. We love feasts. Israeli society loves to joyously celebrate events with balloons and bubbles, cakes and simple gifts. We may not be very conscious that our feasts are like elliptic dances stretching out to more and more wisdom. Thus, they participate in the expansion of space inside of creation, intruding like whirling circles. “Chagog\חגוג = to dance, whirl, go circling, wheel”. The TaNaKh says: “I was there when He drew a circle on the face of the (void) deep / Ani bechuko chug al pney tehum\אני בחקו חוג על פני תהום” (Proverb 8:27). Thus, God “sits above the circle of the earth / chug haaretz\חוג הארץ and its inhabitants are like grasshoppers”. Many things draw back to “circle” without framing in Hebrew: “Kadur\כדור = circle, round, ball, pill” as in “kadur haaretz\כדור הארץ = earth, globe” or “kadur regel\כדור רגל = football” that may often be used to say that there is a messy situation or conflicts.

“Kadar\כדר = to be arched, rounded” as in: “The sign of eggs of clean birds (sign of life) arched on the top and rounded, i.e. rolling” (Hullin 64a). The Gospel, in particular the Book of Apocalypse / Revelation, scrolls up and down the same gyrating movement in the vision of the 24 elders sitting around the Throne of glory. They elliptically unfold the scroll of eternity that “love is strong and even stronger than death. Its flashes are flashes of fire, a raging flame” (Song 8:6).

We need people who, in a glimpse or through their lives, show the brightness of transfiguration. It is a tiny but eternal sign of mutation toward fulfillment.


av Alexander Winogradsky Frenkel

August 18, 2008 - יז באב תשס"ח

The photograph: Life path can be risky; faith is also a narrow shaky bridge ... like here is Ekaterinenburg/Svedlovsk (Russia).

Nachamu: comfort

The Rav of Berdichev as all the Sages of the Jewish tradition have detailed at length how God's loving-kindness covers all troubles and destructive forces with patience. "Hope leads to redemption" and this strong belief is amazingly showing again and again throughout Jewish history.

Both Judaism and Christianity persist and breathe of some inescapable though diversified "absence" in terms of "tzimtzum\צימצום", i.e. God’s eclipse, cache, sort of concealment. This Shabbat is called "Va'etchanan\אתחנן - and I shall pray (implore, petition) You" and the parshat hashavua / weekly portion is read in Devarim/Deuteronomy 3:23-7:11.

The reading portion begins with a specific word used by Moses. He has a special demand to God. He is recollecting all the actions that led from serfdom to the gates of entering the Land of Canaan/Israel. Then Moses speaks out his mind. This is an important moment because he is known for his humbleness and never asked nor begged for any personal favor. With regard to the attitude of the Israelites as the struggle he conducted against Pharaoh, Moses proved to have acted with a rare, singular spirit of equanimity and fortitude.

He feels that his own life must come to the end because God will not allow him to enter the land. He prays, with much intensity, in order to bend or change his own destiny. And he feels scared. He had faced death all along the journey, but had brought Jacob’s descent out of the land of “death and idolatry”. He knows that humans are born to die. Nonetheless, God truly is the Lord of the living. In Hebrew, His Name clearly indicates that humankind is called to cross the barriers of dust and reduction to nil: “Ehyeh Asher Ehyeh\אהיה אשר אהיה – I am to be/become the Whole (Total) One Who I will perpetually become (again and again for ever)”.

The move implies to depart and accept to be a "defunct" servant and leader, i.e. leave his service (Latin "defunctus" = officium, function, task, duty) and give up his body and soul to the Life-giving Lord. As if the certitude that there is a world-to-come and a resurrection from the dead could be compared to some place of concealment, still invisible.

“Etchanan\אתחנן” belongs to the words used for depicting the posture of the faithful in the Temple during the offerings. The body bows down to the earth while the head is placed on the right hand. “Chanan\חנן= to show loving-kindness”. Moses dedicated his life to the true emunah\אמונה/faith and worship, thus prescribing the Mitzvot to donning the tefillin/phylacteries and instructing how to build up the Mishkan/Tabernacle. “Tachanun\תחנון – supplication” later became the fervent petition pronounced every morning at Shaharit\שחרית / Morning-dawn prayer and also Minchah-arbit\מנחה-ערבית/ Dusk,Evening prayer, except on holidays and newness events (New Moon).

It is more extensive on Mondays and Thursdays after the 18 Benedictions Amidah. This habit to recite personal petitions seems to track back to the Temple Service and maybe earlier in the Tent of the Meeting. It is a “nefillat apayim\נפילה אפיים – falling on the face (nostrils) without prostration to avoid any confusion with pagan rites. It was substituted by reclining on the left and the right side (Megillah 23a; Avoda Zara 4,1).

Tachanun became a sort of confession of sins and a plea for repentance and salvation (Daniel 9:3; Ezra 9:6; Nehemiah 1:4, cf. the reconstruction of the Temple). “Chanan\חנן = to cover, caress, grace, favor” as in “You graciously endow man with knowledge (Amidah\עמידה: “chonen dat\חונן הדעת”, Shabbat 104a). It also means “to come to rest” (Berachot 30b) as in the Birkat Kohanim / priestly blessing “vayichuneka\ויחונך = and cover you with His grace” (Num. 6:22). The blessing was peacefully used by Saint Francis of Assisi who used to make the sign of the “Tau-tav\תו, last Hebrew letter on the forehead of his brethren.

God told Moses to say a much peculiar detail to the Israelites: “You shall not prolong your days in the Land, but shall utterly be destroyed (“hishamed tishamedun\השמד תשמדון”). And the Lord shall scatter you among the nations and you shall be left few in number among the heathen, whither the Lord shall lead you” (Deut. 4:26-27). Interestingly, tachanun introduces in the Jewish prayer the recitation of the Shema Israel/Hear Israel (Davarim 6:4) which is one of the major element of the weekly Torah portion.

As regards the Ten Commandments that progressively were removed from the Jewish prayer in order to make a distinction with the Christian services, the Mishney Torah/Deuteronomy introduces special elements to allow the Israelites to enhance their prayer after the sin of the golden calf. The original Hebrew version of the repetition of the Ten Divrot/Paroles shows that 17 letters have been added to the text usually cited from Exodus 20. The tradition considers that it shows how “goodly” God is, i.e. “t/ט(9)-o\ו(6)-v\ב(2) = ”. This also insinuates that, in the Mishney Torah\משני תורה or “repetition of the Torah”, God is willing to repair or give full capacities to the Israelites to repair their errors and track back to the first days of the creation, when He stated that the work of creation was “tov meod\טוב מאד – very good “ (Gen. 1:31). Newness and constant renewal is the basic motto that keeps humans alert with regard to the blessing “mechadesh maasey vereshit\מחדש מעשי בראשית – (The Lord Who) permanently renews and makes new the acts of creation”.

Still how come that Moses presents to God such a petition? His brother Aaron died before and was also told that he could not enter the Land. Well, Aaron did not show any spirit of patience and immediately forgot about God when he saw that the Israelites were in need to marinate with an old-fashioned pagan golden calf worshiping flava. He was too much “outdoors” in this wilderness.

Moses is unique in acting with authentic humbleness. His example is unique for the Jews as also for the Christians. In the name of God, Moses told the Israelites that few of them would reside in the Land and not for a long period of time. You bet! He even warns them about their future in the country, i.e. that they will be destroyed and scattered. What a great sign of hope and consolation! This should relly be taken into acount today in Israel. God's gifts are no way answering to requirements.

Let’s simply draw a parallel with Jesus of Nazareth. Paul of Tarsus wrote about him: “He humbled himself and became obedient unto death, even the death of the cross (i.e. abomination)” (Philippians 2:8). This does correspond with the weekly portion that deals with “obedience”; i.e. with the ability to hearing and acting together in full respect with God’s Mitzvot. Nonetheless, there is an real connection between the repetition of the Ten Divrot/Paroles and the sincere desire expressed by the Israelites to sanctify everything that is linked to the Land.

Resting on Shabbat is matched with the exodus: “Remember that you were a servant in the land of Egypt and that the Lord your God brought you out of there through a mighty hand and by a stretched out arm: therefore the Lord your God commanded you to keep the Shabbat day” (Devarim 5:15). And thus comes the mitzvah to “honor your father and mother… that your days may be prolonged and that it may go well with you, in the land in which the Lord your God gives you” (Deut. 5:16). It is thus evident that the following commandment deals with slaying: “lo tirtzeach\לא תרצח – you shall not kill, remove life from any human being” (Devarim 5:16).

This is the point on the Shabbat following Tisha BeAv: hundreds and hundreds of years after Moses approached God with his personal petition to enter the Land of Canaan, God, repeats = extends with tenderness the code of the Ten Divrot/Paroles He obliges the Israelites to be aware that He - the Holy One - will never forget any tiny sign or letter (Hbr. tag\תג-תגין) while humans may lose their memory and hide their misdeeds into some cache (Cf. Jesus preaching about the prohibition to erase any iota or small sign from the Torah in the Gospel of Saint Matthew).

The Beyt HaMikdash\בית המקדש/Temple was the LIVING House of God and the Romans razed it defiling the sanctity of the place and scattering the Jews. This was simply foretold to Moses as a possible consequence of the Israelites’ lack of respect of the Mitzvot. It is still pending at the present. We do have the Western Wall but the tachanun/supplication insists on the possible rise of the Living Beyt. “May it be Your Will, Lord… to have mercy on us, forgive all our sins, atone all our iniquities… that the Beyt HaMikdash be rebuilt speedily and in our days, that we may offer before You the burnt-offering… as You have prescribed in Your Torah through Moses Your servant” (Shaharit/Morning prayer tahanun). The same demand is said in the Graces after meals/birkat hamazon\ברכת המזון .

Can we only imagine God playing some role game and “Boo-yaa!”, Jews are damned for ever because others thought they survived and continue to outlive for the sake of some spiritual archaeology? Everything is prophetically on the move with God, gyrating and twirling ahead. We might one day– maybe not in our generation but this is not so important – really see the rebuilding of the Temple. This view has nothing to do with any Hollywood-like script and the salvation of some believers. I am not interested in politics either.

It is clear in this sidra / portion that the presence of the Jews in the Land maybe endure or cease in accordance with the Mitzvot. The Mitzvot never disappeared and constitue a huge part of all the heritage of Christdendom. Some may not be able - for spiritual reasons - to get to that point. It has nothing to do with flamboyant scenarii mixing power and might.

We may feel unconcerned by the question that is parallel to Moses’ petition: The Holy Sepulcher is the Empty Tomb, the Anastasis (place of Resurrection). Christianity proclaims that Jesus is risen from the dead, but nobody can prove it. It can only be inspirited by the Spirit and faith. Others cannot believe that to the full. It belongs to the intimate conviction of our souls. Jesus was condemned by the Jewish High Priest Kaipha and rejected by his first apostle Kaipha /Simon-Peter. (Matthew 26:74; Luke 22:61; John 18:27). He was then crucified by the pagan nations symbolized by the Romans.

Judaism continues its path without the House of Jerusalem while Christianity faces the time of the Empty Tomb. There is definitely no contradiction but a terrible historical estrangement that locks up our creeds. The Christian faith is based on the resurrection of Jesus of Nazareth who declared: "Destroy this Temple, in thre days I shall rebuild it". Christians can hardly understand that the Mikdash\מקדש was and remains a LIVING- QAYAM\קים "body". It was made of living stones. It is not visible in the present, just as Jesus is not visible in this world. The Sacraments of the Eucharist should be analyzed in the Jewish "shulchan\שולחו " and "eulogical" presence of the TaNaKh. The point is that both Christian and Jews expect the "coming of the Lord". This might be related to God's Shechinah in the rebuilding of the Temple and the SEcond coming in glory of the Resurrected.

Still we can comfort/nachamu\נחמו as Prophet Isaiah wrote in his vision (40,1). It is a miracle that God continues to have confidence in any human being, incl. all believers. This is a permanent scoop: are we able to understand that He trusts in us and not that we trust in Him firstly. Are humans really like on swoll scrubs or, yes, hope is graven in our beings and we shall never wreck again, God forbid.

av Alexander Winogradsky Frenkel
August 12, 2008 - 11 deAv 5768 - יא דאב תשס"ח

Western Wall at night

The major cupola of the Katholikon in the Greek Orthodox Church of the Anastasis (Holy Sepulcher)

To wed or not to wed

This note copes with the Tu Be'Av - 15th of Av festivity (cf. related note).

What marriage means today and why should people bind their lives in wedlocks? How can we, both with regard 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"? (Gen. 1:28). After God fashioned the rib (or "side - tzela\צלע'") 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) 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 insists and confirms the importance of this commandment. It is also a human right and requirement. 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\דברות" consider the matter as 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")" (Midrash Shemot Rabba 20,3).The real purpose maybe stressed by Paul of Tarsus quoted Genesis 2:24, concluding: "This is a great mystery" (Ephesians 5:32). The apostle meant a mystery of connection between God and His Kahal\קהל (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 - sanctification".

There is no civil marriage in the State of Israel. We face a paradox: the whole Jewish tradition emphasizes the importance of getting married; it is essentiel to establish a family, have children and see the children of their children… in a legal way that also relies upon a strict and very developed understanding of the status and role of women. Marriage is a must, a blessing. Divorce (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 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 as a Jew 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 a Jew because of their paternal or maternal lineage.

The Law of Return accepts civil marriage certificates. But very few were married under the chupah\חפה - 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 50ies, 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/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 Jews often turned to risky and gambling sort of adultery journeys or settlements. They grow because of the general hedonistic or self-centered 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. This does not concern some odd desires, 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.

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\קנה) 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 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". "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\מקדש): "Ve'ani berov chasdekha\ואני ברב חסדך (and I with Your abundant love) avo veytecha (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 jubilance (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 considered as 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'malat'hu tov ve lo ra kol yemei chayeiah\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 in order 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 entity. In contrast with the Roman Catholics who often celebrate a mass, the Byzantine tradition cancelled the Liturgy a long time ago (11th c.), considering that the new spouses dedicate 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 thus 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 machism often disregarded marriage, somehow deconsecrating themselves. "No man can live without a woman, nor a woman without a man because both of them cannot live without the Presence of God (Shechinah)." (Talmud Berachot 9:1).

טו באב is, on the 15th of Av, the Day of love... Wooing, flirting, dating, speed dating or matchmaking can evolve into wedlocks, i.e. unity, oneness as God with us. Marriage is not horizontal. It is a typical move toward high verticality toward the Most High.

Jewish Yemenite wedding

Jewish Dutch wedding (Rembrandt)

Greek Eastern Orthodox wedding (crowning)

Tu Be'Av: Love me, tender...

It is a hit, because it only can be a hit and we are so mild and cute, nice and lovely: "Mi ohev otach yoter mimeni\מי אוהב אותך יותר ממני = who loves you more than I love you" is the sort of syrupy, ever broadcast song sung by many local singers.

We are so much in need of care, cuddling, hugging. Our hearts wnt to share with a soul mate, a sweetheart, beloved, girl/boyfriend. We plan our dates - now speed-dating because we run, run, have no time... Just to get a boo, someone we can love more than anybody else... Is it the price of solitude? Or are humans really born to love? The rape of the Sabine women is a Roman Empire saga. It supposedly consisted in the abduction of women. Indeed, the abduction conducted to raping. Moses firmly condemned the raping of Rape of foreign women in the name of God because it is an act of idolatry.

As time passes, it is so amazing and weird to read the news about the development of different attitudes in Israeli society. Rape, incest, men raping their wives, women raping men at times, children or teens submitted to sexual assaults. The head of the State crashed down for forced carnal temptations which were not that evidenced.

The Semites are inspirited by violence and baseless instinct of possession. This is what is softly meant by "yoter mimeni\יותר ממני = who loves you more that I do?". Good enough: a very honey-honey song with sugar and slow-slow rhythm but the guy does possess the girl and that's it. And girls can possess guys and guys think they own their friends. Dat's love, nu-nu?

Tu Be'Av\טו באב is the 15th of the month of Av (08/15.16, 2008). It is usually called "Chag HaAhavah\חג האהבה = Feast of love". We are very fond of such feasts that allow giving flowers or presents to our special ones. It may happen that the special one may grow to two, well… say no more, but there can be no special one at all. The worldwide celebrated Saint Valentine’s Day, in February, would seem rather parallel. This is not really the case. Tu Be’Av\וט באב (like Tu bishvat\טו בשבט = New Year of the Trees) falls on the 15th day of the Jewish month. Jewish Love Day falls in the middle of the month of Av, i.e. one of the most tragic months in the Jewish history with the Ninth (tisha) of Av that for ever memorizes the “saddest days” of the two destructions of the Temple and of the city of Jerusalem.

The 15th day always marks in the Jewish calendar the short time of the lunar cycle monthly recurring “full moon” (“Hayireah bimlu’o\הירח במלואו”). This is why the indefectible faithfulness of God was disclosed so many times throughout history as mentioned by Talmud Taanit 26a, 30-31b. Disasters, destructions, death, exterminations never abate Jewishness. On Tu Be’Av, in the heat of the summer, should be the most joyous day of the year when the moon is full as ready to birthing new times and seasons.

We are a society that permanently faces despair with “va’irbu smachot be’Israel\וירבו שמחות בישראל = let joys multiply in Israel”. Joys and hope overcome any drifting to despair. Sarah’s laughter, lack of faith and lie (“I did not laugh” she said to the angels), Yochanan Ben Zakkai’s bursting into laughter at the sight of the foxes creeping out of the Devir\דביר/Holy of Holies inaugurated times of hope and redemption. Do we have the same spirit in the present? Balloons, hagigot\חגיגות/festive encounters overwhelmingly constitute a positive point of our society. There is more: Tisha Be’Av is the destruction that aims to reducing God’s Presence to nil. Iremind the project to annihilate Her, defile and abate the spiritual nuisance shown by Jewish existence and faith. This itches and rebukes the pagans.

Let’s talk a bit about tradition: it is said that Yom Kippur and Tu Be’Av are the two happiest days of the Jewish year. This relies upon the related birthing process that overleaps death and opens up new months and times (Taanit 4,3). On that very day of the 15th of Av, in the fortieth year in the wilderness, the Israelites stopped dying in the desert.

It is a clear sign of joy shown by the reply of the women to the punishment imposed by God to those who did believe the spies who slandered against Moses. Indeed, men were and remain too important for women. Here is the interesting point of “the feast of love”: the daughters of Zelophehad came to speak with Moses and the priest Eleazar and they were upset (Num.27:1-11). Their father had died in the desert, there were no men and they wanted men and inheritance! This is the very Hebrew counter-point to “the rape of the Sabine women”! This also became a day of loving and wooing freedom in a very tribally structured society.

This developed after the destructions of the Temple. TYu Be'Av is also a way to reconnecting with God as the Living One/Loving One. young girls and women could dress humbly and go dancing through the streets and on the squares and look for some nice lad and possible bridegroom. It was a “duty-free” day in the sense that women could marry any member of any tribe as also, the sons of the tribe of Benjamin.

As the Zohar states, the Jewish people can be compared with the moon: going up and falling down, wander here and there and, right out of a sudden, they will be reaching goals before getting lost again. But every step allows enhancing the quality of a new rise toward God and the Mitzvot.

“Veahavta lereacha kamocha\ואהבת לרעך כמוך – and you shall love your fellowman as yourself” (Vayikra 19:18). We are submitted to “love” because human beings and feelings were shaped in the image and likeness of God.

We just remembered the destruction of the Temples on Tisha Be'Av. The first Temple was ruined because of rational and conscious hatred that infected the priestly nation. The second Temple was razed out of a baseless / irrational hatred. Now what happens if we compare these two reasons that prevailed for the destructions with the joyful “full moon” matchmaking festival of the “feast of love”. Sex is very important in Judaism because flesh, carnal desires are normal in the Jewish tradiiton. But intimacy constitutes a very small part of what love implies and encompasses. Nonetheless, at the present, in Israeli society, it shows to prevail as it always did throughout the TaNaKh: with much confusion of feelings, irrational pulses or slanders. True love relies on stability, patience, pardon, abandonment. Quite a challenge in a "one shot society"!

When the daughters of Zelophehad came to petition Moses, they did not ask for love: they asked for men and inheritance, which means they wanted to birth babies and be secured as women. Women do need to be financially and socially secured even if they often initiate or support business developed by men.

These daughters had a basic request: we need men to prolong the tribe – indeed all the tribes – that died in the wilderness and we need money, land, properties. At this point, it is evident that Tu Be’Av is a feast for women as they choose their partners, friends, special ones or husbands. Men often don’t get to that. It is at times horrible to observe or even to audit how women are treated with much disregard and total lack of respect in Israeli society and Jewishness. It is incredible that the number of battered women, as also men and children continues to increase. Each sex is more and more victimized by rapes, incest and this is in full contradiction with the realm of the Mitzvot a proper and traditional, usual family and lifestyle.

Love does not only consist in lovemaking... with condoms, pills, abortion. True, intimacy is often reduced to a speechless relationship without sincere and open talk. It may show a self-centered egoistic pleasing relationship. There is often nothing to share except bones playing with bones under skin. The Jewish tradition has developed a highly positive view of sexuality. At the present, the situation is a bit confused. Personalized desires of groups, individuals, egoistic and rather childlike behaviors tend to unbalance the relationships in new couples.

I recently heard two female newcomers explaining that, according to the tradition, they were only obliged to have sex with their husbands on a regular basis, wash up the dishes, keep the house clean and get the more possible money. Plain and simple. This is another aspect in a country where it is rather difficult to marry and, till today, to find love outside of one’s own tribe (Ashkenazim, Sephardim, Mizrachim… and why not any other tribe living in Eretz Esrael).

Love is a gift, a real gift sent by God. Love is a true miracle that prolongs everyday and "מחדש מעשי בראשית \ renews the work of the first commencement". Love shows at any age. A woman physician was visiting Jerusalem with her daughter who was leaving for the Army. They were not Jewish according to the Halachah. The mother suddenly asked: “Is it so important to be Jewish?” Her husband had abandoned her. She was surprised when I replied: “Don’t you think that love is more important than anything else?”. A rabbi contacted me once. He did not know what to do: his wife got fascinated by the Gospel right out of the blue moon. We had exceptional discussions. Yes, he was entitled to divorce her, but, she was still Jewish and, by the way, did he love her? He decided not to quit her.

Jesus started his preaching by assisting at a marriage in Cana of Galilee (John 2:1-11) and he never rejected the two Jewish miztvot/commandments of marriage nd priesthood. “Love” is a major motto for any Christian believer, just as “joy” (Saint Francis of Assisi, Saint Seraphim of Sarov). “Love” became a "human and divine reality" in Christendom that changed the heathen world into milder, more caring, compassionate collectivities. We don’t have any idea of the hideous violence that existed in the Barbarian society. It should compared with the recent emergence of new paganism.

This year, on Tu Be’av it would be so sweet to be so tender, like God: “HaShem, El rachum vechanun, Lord, Lord of mercy and loving-kindness\יי יי אל רחום וחנון”.


av Alexander Winogradsky Frenkel
August 11, 2008 – י דאב תשס"ח

sunbird (Israel)