The Lord has loved him

Prophet Isaiah has a short verse: "The Lord has loved him - אהבו ה - HaShem ahevo" (Isaiah 48:14) which has different meanings with regards to liturgical cycles and God's love granted in prayers. This was an essential quotation for the Khazars (see below). I do hope that this verse will now be the share that the Lord will share with His servant Aleksandr Isayevich Solzhenitsyn who passed away on Aug. 3/July 21, 2008. He reposed at the Academy of Sciences in Moscow before being buried in the Donskoi Monastery on August 6th.

Two major aspects of the life of the great Soviet and Russian writer: he was firstly a scientist, a mathematician and a teacher of physics. When he was sent to jail after the war, all his fellow inmates were scientists of high rank, a specificity which is typical for the Soviet culture based on rational sciences and "computerization, calculation, supputation". He was born into a pious family and his mother taught him the articles of the Eastern Orthodox faith. Nonetheless, he followed the normal route of the Soviet atheistic youth and joined the pionners and the Komsomol when he was a teen.

He returned to faith and "repented", converting to the Orthodox faith that is so deeply rooted in the Russian soul and culture. "Repented"? Penance is at the heart of the Russian spiritual ways of reflecting the relationship beteen God and the believers. During all the Eastern Orthodox services, a litany quests: "Grant us to spend the rest of our life in peace and penance, we ask to the Lord - Прочее время живота нашего в мире и покаяний скончати у Господа просим". "Pokaianie/покаяние" refers to some mystic and inscrutable movement of penance from sin to pardon. In Russian, "Kaius'/каюсь" firstly refers to sinful, weird and emotional matters. It does mean "I regret, I confess and repent". It does not sound like Greek "metanoia" which means "conversion" but essentially "a revolving move of conscience (nous)", which is postiive and does not focus on irremediable sin and judgment of awe. Hebrew "teshuvah\תשובה " is the original root and means "response, conversion as an answer to God by renewing one's mind and soul ("shuv\שוב - anew, to rotate). Thus, Solzhenitsyn fundamentally turned to the creed of the Russian Orthodox Church in the context of a full apostasy shown during the atheistic period of the communist system. He repented and this sealed his soul in this tormented and though joyous faith of the Russian Church, marked by violent passions, cruel fates, love and hatred, distress and despair.

He repented and tried to break through this civilization of doomed inmates infected by some unescapable destiny. The Christian Orthodox faith is far more joyful and full of hope. But in his repenting, he became a man of conscience. He took up the horrible burden of apostasy that affected Russian society.It should be noted that Western Churches can hardly reach this point of getting aware of a parallel apostasy during the time of the Nazis. This apostasy happened in christened countries during the Nazi regime.

Indeed, it makes sense that Aleksandr Isayevich slept into death during the celebrations of the 1020th anniversary of the baptism of the Kievan Rus', as the Eastern Orthodox Church celebrated the vigils of Saint Maria Magdalene's feast.

True, Solzhenitsyn was as strong as these immense Russian forests, strong as an ox, which recalls the biblical "oaks and terebinths" and the sacrifices offered in the Temple (cf. Psalm 51:21). No human political, ideological system has ever been able to dissect or cut down the writer. We can say that Aleksandr Isayevich is brought into the Russian earth as he was in the likeness of the Soviet Man by his education, culture, language and speech. He reposes in this Russian soil and his burial prolongs the long-term process of disappearance of the communist system that connects with much subtlety his era with the 21st century.

Solzhenitsyn asked to be buried at the Donskoy Monastery/Донской монастырь. This is a significant sign of the continuum that exists in the development of the Russian Orthodox Church and the Russian culture as a specific walk of civilization. The holy icon of the Lady of the Don had been found in that place. Saint Sergius of Radonezh had his church there. The icon of the Lady of the Don was brought in procession during the famous Kulikovo battle in 1380 and, as a consequence the Tatars left without combating.

Interestingly, the monastery is located on the way to Crimea on a borderline that always faced the challenge to stopping the invaders that often arrived from Asia. The Lithuanian and Polish or Ukrainian cosacks, in particular in the years 1612 and 1628 tried to seize the monastery.

The Donskoi monastery is also linked to the roots of the revival of the Russian Orthodox Church by the time of the Bolshevik Revolution and the re-establishment of the Patriarcate of Moscow. Saint Tikhon was the first patriarch elected just before the revolution. He could not carry out the huge project of spiritual "perestroika" that he highly wanted to implement by launching the council of the Russian Orthodox Church. This project is on hols at the present, but we should note that the Church officially came out only less than 25 years ago. Patriarch Tikhon was imprisoned in the monastery and he remained there. He was killed in 1927 and his relics were found in the monastery in 1989, only one year after the millenium of the baptism of the Rus. This creates a long-term continuum with the destiny of the Russian Orthodox Church and the Russian way to adhere to the creed.

It has often been said that Solzhenitsyn was a Russian nationalist bording some sort of Slavic fanatism or stubborn framing toward other cultures. Indeed, we have the problem in Israel. The Soviet newcomers to Israel usually left their faraway Russian style and walks of living and arrived in Israel, keeping them in mind and a bit afraid of the local Israeli and intercultural situation. Soviets were framed and facing lies in place of truth in the former Soviet Union. In Israel, lies and truth mix but mainly frighten people who jumped from the plane and do not know the world. Say, they know it but reluctantly look at it. They would take the best and the worse. Aleksandr Isayevich, in a repenting move, condemned both the Soviet and Western styles alike with much insights. But this led to a lot of misunderstandings.

His language is composed of sophisticated highly esoteric words and phrases. Russian is very flexible and as many other Indo-European languages (German, Icelandic) allows creating new words by using ancient roots. German went through this system slightly during the Nazi period, by the way. Aleksandr Solzhenitsyn scarcely wrote with the same views. Still, he loved and corrected the Russian dictionary. He enhanced the vocabulary. He acted in accordance with the Slavophile movement that is very ancient, both nationalistic and showing the profound love and connection of the Russian people with their tongue and its dialects. His long life of solitude and "intelligentsia outcast" has influenced his literary insights and increased his abilities to widen the Russian Slavic weltanschauung. Curiously, the most famous and undoubtedly best Russian writer was Aleksandr Pushkin, poet and novelist. His tongue was clear and he could write short as well as long paragraphs. He was of Ethiopian origin...

Solzhenitsyn was a nationalist in the sense that Russians are "lost" when they are cast out and obliged to live "abroad". He was somehow connected in his Slavophile style with Ivan A. Bunin (1870-1953) who was awarded the Nobel Prize of Literature in 1933 and was also a Russian purist and word-creator.

Solzhenitsyn returned to Russia in 1994 as a writer and reporter. He started to analyze the development of the Russian society. He came as an Eastern Orthodox believer, definitely participating in the spiritual reinvigoration of the Russian Orthodox Church. His faith is inscribed in the same line as Hans Urs von Barthasar's views detailed in his broad-minded book "Der Glaube Christi/the Faith OF Christ". The writer could be repenting in the footsteps of the Russian tradition. The link with Hans Urs v. Balthasar is not so subtle in fact. The German theologian highlighted our age and our continuum in history as a positive consequence of the glory of the Cross and the Resurrection that grants us a "surplus of grace" by keeping the human in life.

Aleksandr Isayevich had been touched by the grace of God. God's finger had given him the grace of being cured and saved from cancer and hatred in the society obsessed by destruction and death. We think that everything has been written about the labor camps (GUlag), cancer wards or psychiatric units. Thus, only faith - real and not ritual faith - could help survive beyond personal egos and overcome the indescribable slaughtering of humans.

Is Israeli society concerned by the passing away of the biggest Russian writer of the past 50 years? Israeli media are rather "neutral" and do not thrillingly comment the event. Good enough... Solzhenitsyn was a nationalist and showed at times "anti-Semitic". In his books, the author avoid to describe the sufferings of the Jews as in "A day in the life of Ivan Denisovich" and the only Jewish character is too close to the tormentors. There are some anti-Semitic elements in the "GUlag archipelago" and no statement about the sufferings of the Jews in "August 14".

In fact, Aleksandr Solzhenitsyn had been fashioned in the century-long tradition of rejection and disregard toward the Jews. It is a very delicate and tricky relationship that combines hospitality and live, rejection and hatred, irrational psychotic will of power and erotic attractiveness. These are simply the usual standards. Jews gave Jesus of Nazareth. They also "infected" Holy Russia with the messianic hope of a proletarian international socialism. Marx and Engels, Karl Liebknecht and Rosa Luxemburg entered tzarist Russia via Lenin-Trotsky(Bronstein) and numerous socialist preachers that participated in the creation of the communist party.

How did Solzhenitsyn consider Judaism? How Aleksandr Isayevich, being a Russian Christian Orthodox believer could sympathize with the destiny of the Jews? He did write a book ("Two centuries together") about his views on the rlationships between the Russians and the Jews. At least, he was really courageous to face a problem that is mostly hidden. The emancipation of the Jews after the Revolution evolved into a system of mixed marriages. The screen neutralization of the two nations slowly drowned into in the fraternal realm of the Soviet "comradeship".

I hear all the time a very special and unbelievable statement in the Russian-speaking Israeli society. "We are simply anti-Semitic by nature", declare some simple faithful. This group is often composed of uncertain, low-gear people sitting put on quicksands. Some are more Slavophile and Orthodox than any Russian citizen. Others adapt their style to Israel and slightly depart from Mother Russia. This will be over in one or two decades. But the connection with the former Soviet Union is significant. This is the point.

Israelis will not show much compassionate toward any society that went through some hell that are seemingly similar or parallel. The pogroms, the revolution, all the wars, deportations and psychiatric asylums are carved in the human and spiritual memory of any Israeli of Jewish descent. Some of our citizens are not Jewish and still went through these events. Slowly, the non-Jewish citizens get closer to the meaning of such an experience and they take it over. Thus, Israel has taken up so many Soviet camp survivors that Solzhenitsyn's essential testimony may not be correctly valuated. Too banal; ordinary experience.

Israel must also build up her own Jewish heritage and look forward, not only backward. I often visit the Diaspora Museum (Beyt HaTfutsot\ית התפוצות ) in Tel Aviv with former Soviet-new Israeli citizens. They often show a mal d'etre that must be taken into account. What with the Jews, would they say when the Soviet Union lost 60 million people during World War II? It sounds a bit weird to hear such statements in Israel. They are free to discuss the matter and this is great.

It seems that Solzhenitsyn was never challenged as a historical witness, writer, thinker and believer by the re-emergence of the State of Israel. He knew about the Jews. Israelis were not "real" as inducing an era of ingathering of the exiled.

Today, Israel is the "second Russian country in the world" (L. Putin). This is not exact. Indeed, the Israeli society has been built upon the pattern of East-European and Russian ways of living. Some people will go through great difficulties, as any other tribe coming back to Zion. The Ethiopians have their problems. Pushkin's pupils jump into the building of another collectivity. And this also concerns the way the Israeli Christian Orthodox may participate in a solid structure. Solzhenitsyn noted - as a lot of specialists of Russia did over centuries - that the Russians are too versatile and lack a substantial sense of structuring organization.

How strange! Aleksandr Isayevich is married to Natalya (Svetlova; a nickname = bright). Natalya's mother was Jewish. This means that, according to the Law of Return in force in the State of Israel, she might virtually be able to emigrate to Israel according to the fundamental law of the State. True, this is entirely imaginary... They married in an Orthodox church just after the writer divorced his first wife (Natalya). But this family pattern is just ordinary in Israel. A lot of newcomers arrived in Israel in the same family context as the Solzhenitsyn's. The scenario is really banal though ignored or unknown. Subsequently, Solzhenitsyn's children could potentially become Israeli because their mother is ("ethnically") Jewish. The family is profoundly Christian Orthodox.

At this point, we track back like boomerangs into history and the spiritual development of Russia. From the 7th to the 10th century, the Turkic tribe of the Khazars adopted Judaism. They lived in the South of Russia, the Crimea up to the North of Caucasus. They were known as very pious Jews and had close relationships with the Persian Jews. They strongly influenced the ritual and spiritual tradition of official Judaism as the Spanish theologian Yehudah Halevi wrote in his "Kuzari".

Khazars and Christians had conflicting relationships. Saint Cyril, the Greek apostle of the Slavs, had imposed the Slavic-Slavonic tongue as the liturgical language with the blessing of the patriarch of Constantinople and the bishop of Rome ("Patriarch of the West"; the title was recently suppressed by the Roman Church). He tried but failed to convert the Khazars to Christianity.

When Saint Vladimir/Volodymyr decided to be baptized and obliged his nation to adopt the Christian faith, the Russian Legend accounts that he called the Jews, the Roman Latins, the Muslims. He chose the Greek Byzantine rite or Oriental rite and rejected Judaism and Islam. This rejection developed in the Russian Eastern Orthodox Church into a constant fear of any form of "Judaization" of the Russian creed and rituals.

It may be important to have an Israeli approach to the death of Solzhenitsyn. He is a major writer and witness, a fighter, a man of courageous protest, compelling to reach out to the truth. He combated as a Christian Orthodox believer who raised from the Russian soil. Interestingly, he inherited in the Church the same questions about "the others" that showed from the first commencements of Christendom. How can we teach freedom when people desperately require to be in bondage and afraid of the others.

Interrogated about the personality of A. Solzhenitsyn, Fr. Aleksandr Borisov (Moscow) declared that Aleksandr Isayevich left an important mark in the society. The priest compares the writer to Metropolitan Anthony of Surozh, Fr. Aleksandr Men, Andrei Sakharov, concluding: "He intervened in the moral awakening in Russia. His actions, at this point, have a huge ("colossal") historical dimension" ("Его роль в правственном пробуждении России. В этом его колоссальное историческое значение").

Av Aleksandr

August 8th/July 25th, 2008 - ז באב מנחם תשס"ח

sun eclipse in Siberia (August 2008)

Tikvateinu - Our hope beyond hope

We arrive to some sort of "end of time, end of year" period. Every year, in the summer, the four/three-week Tammuz to Av recurrence should bring the attention of the Jews to the meaning of "kaytz\קיץ - summer", connected with "ketz\קץ - end. There are the “K'tzey haolam - the end of the world as a space" and the prospect of finishing the year, a time of harvesting (Bereishit 8:22 or Tehillim 74:17: "You have fixed all the bounds of the earth; you made summer and winter). Shabbat "Devarim\דברים" is directly followed this year by the mourning Tisha Be'Av day.

We should note and with much awareness that the fifth Book of the Written Torah encompasses many actions that all exclusively deal, at first glance, with the achieving part of the exodus and the final entrance of the Israelites into the Land of Canaan after some 39 years of wandering and various tribulations in the wilderness. This is correct but not totally exact.

Indeed, the Book suggests that God reminded Moses of all the historic data that happened since the flight from Egypt. He recalled how the Jewish people erred in the desert before being allowed to cross the Jordan under the leadership of Joshua Bin Nun. Moses concludes his own mission and gets ready to die “somewhere” on Mount Nebo, reckoning all the events that he carried out with a God's predilection.

But the Book is called “Mishney Torah\משנה תורה – repetition of the Law” that wrongly became in all translations “Deuteronomy = the Second Law”. Why is it slightly inexact? “Second Law” might be misinterpreted as a new or different giving of the Torah, as supposedly accomplishing what was not perfect and complete at the Mount Sinai. This has some veracity but is still not the real purpose of the Book. Then, from the Second Book of the Chumash (Five Books of Moses), the actions are trying to develop in view to allow the Israelites to return to the Land of Canaan and penetrate the region that was promised by God to the Avot (Patriarchs Abraham, Isaac and Jacob-Israel). Long series of a journey full of hardships and misunderstandings among the Israelites as regards how God meant to implement this redemption project and what benefits the Israelites can get having “anshey chayil\אנשי חיל – men of power and judgment”. Then they were given the Written and Oral Laws (Matan Toratenu) after they behaved as childlike troubleshooters with the Chet-ha-egel\חטא העגל (the golden calf sin). It was more a kind of accessories and jewelry melting party.

But Moses intervened and repeated the major elements of the Divrot\דברות – Ten Commandments, the building of the Mishkan\משכן -Tabernacle. VaYikra\וקרא is the Book of the Levites or how to get closer to holiness by sanctifying God as a priestly nation. Finally, BeMidbar-Numbers shows how the Israelites did finish the construction of the Mishkan/Tabernacle but were not able yet to penetrate the Land. Some tongues have specific ways in expressing the idea of what appears “secondly”. Russian has “vtoroi\второй = second as following first and introducing a third thing, if any”. But “drugoi\другой = second in the sense of “other, different” as “inyi\иный”. “Mishney Torah does not really refer to some second, third or more Torot/Laws’. Indeed, Moses undertook to expound how God spoke to the Israelites at Horeb. But his account is not showing some yearning for the past. On the contrary, although this might sound like a paradox: this account opens the way to the future. “Mishney = elements to be repeated” because the Book of Devarim – Deuteronomy includes a sort of “eleventh” Mitzvah/commandment: “Shma’ Israel\שמע ישראל” (Deut. 6:4-9). “Leshanen\לשנן = to repeat” is a pedagogical method. God insists that specific Commandments have to be repeated constantly by the Israelites, maybe thus with more insights and prophetic capacities. This is why, “kaytz\קיץ – harvest, end” allows envisioning as true factors the capacity for the Jews to get enhanced harvesting seasons in the future. Moses apparently recounts what has happened during the exodus and the wandering in desert.

In fact, he anticipates how the Israelites will have to comply with the Mitzvot. He recalls the tests they overcame in searching their way to reaching out to the Land of Canaan. Again, the Land of Canaan or Eretz Kanaan/Israel, is not a “new” conquest. It will turn to series of fighting confrontations with the local inhabitants. But, it is indeed, in an unusual manner, the return of the Avot/ancestors’ descent to their native homeaccording to a Divine promise. This defies time, space and human understanding.

The spiritual experience of Israel is that “destructions” as those of the Temples (Ninth of Av) are timeless and lead to time and motion comprehensiveness of repairing actions. God accepts and tolerates us but “ad matai – until when?” (Tehillim 4:3). The Jews are normally trained to exert their living memory as looking through the tragedies of the past in order to repair and create anew what have been destroyed of damaged. Many contemporary rabbis have underscored the strong connection that ties up the weekly portion with the haftarah (prophetic portion) read on Shabbat Chazon (Shabbat of the “Vision”) in Isaiah 1:1-27. Tisha beAv (9th of Av) marks a peak since the year 70 (C.E.) in the symbolic and emotional, spiritual life of the Jewish experience. History and calamities rushed at Judaism and 9th of Av corresponds at the present to events definitely linked to a special period of history, i.e. the emergence and spreading of Christianity, the pretence of false messiahs (Bar Kochba) and the penance of famous Jewish Sages (R. Akiva). Thus, the following events are supposed to have happened on the 9th of Av: Destruction of Jerusalem by Titus in 70; plowing of the Temple Mount by Turnus Rufus and Jerusalem became the pagan city of Aelia Capitolina in 71; the defeat of Bar Kochba in 135; the first crusade launched by Pope Urban II in 1095; the expulsion of the Jews from England in 1295 and the final expulsion of all Jews from Spain and Portugal in 1492. This expulsion was later followed by the slaughters that led to the Shoah and the project to erasing the Jewish presence in Europe, North Africa, Soviet Union and the related states.

We should never forget that Jews read the Prophet Isaiah’s Chazon/vision on the Shabbat before Tisha BeAv for a reason that has nothing to do with the Nations’ attitude and abominations against the Jews.

He wrote, hundreds years after Moses’ last account in Devarim: “Oy, goy chet/ oy - sinful nation / am kaved avon – people laden with iniquity… Your country lies desolate; your cities are burnt with fire…What is to Me the multitude of your sacrifices… I do not delight in the blood of bulls, of lambs or of goats” (Is. 1:4.7.11). “Eycha hayta lezonah/ Oy how the faithful city has become a whore” (Is. 1:21) include the title cry of the Hebrew Book of “Lamentions – Eycha\איכה” – read on the 9th of Av. Is it not strange and spiritually highly significant that the Devarim/Deuteronomy starts with the same cry of lament and interrogation uttered by Moses about the Israelites: “Eycha essa levadai\איכה אשא לבדי – how can I bear the heavy burden of your disputes all by myself?” (Deut. 1:12). “Eycha – how, how come?” also shows in the Song 1:7 (“eykana\איכנה” in Song 5:3; Esther 8:6). This refers to the main quest after the meaning of life in good as in evil.

Indeed, “eycha” is firstly to be found in the Book of Bereishit/Genesis as Adam and Eve have disobeyed to God commandment not to eat from the fruit. It should be noted that Judaism as the Oriental Christian Churches do not accept the concept of “the origin sin”. The sin consisted in disobeying God’s word. Thus, in the Gan Eden, God’s call to Adam at the end of the day was: “Ayecha\איכה (eycha) – how, where are you?” (Gen. 3:10). When God exclaimed this question and summoned Adam rather softly to hear the truth, “eycha” implies a fault, a rupture between God and His creature. Thousands of years still leave Judaism in a sort of incapacity to admit we have to be obedient to God and not to what we think, in our opinion, that God is willing. There is a profound experience of cry from the entrails in this very short and exceptional word.

This is why Devarim/Deuteronomy is indeed “Mishney Torah”: We will see that the Book does not repeat many Mitzvot/Commandments and this is a very intriguing point too. On the contrary, Devarim brings forth new commandments. The Book achieves and implements the destiny of the Jewish nation but there has been a harsh dispute why not to start the TaNaKh with Bereishit, i.e. the creation of the world and every human being created “in God’s Image and Likeness” (Gen. 1:26).

It would be rather short-sighted, narrow-minded to focus, on these days of fast and penance, on the tribulations that Christianity imposed upon Judaism. Judaism did suffer a lot and with much cruelty from the pre-Christian anti-Judaism and the first destruction of the Temple on 9th of Av 587(bce) and that day (1312 bce), the spies/scouts dissuaded the Israelites to penetrate the Land of Canaan (Taanit 9b). We are going through nine days of fast till Tisha BeAv, not because the others did harm, attack, imperil, slaughter, kill and destroy, in many ways, the different traditions and the faithful of the Jewish communities.

But the task of Judaism is not to roll up into some shelter and, in return, only accuse the Christians of the wounds and scars of history against the Jews. Some Christian Churches have taught with much despise and ignorance of the Scripture that the Jews had killed Jesus of Nazareth. The Gospel, as the catechism of the Orthodox and the Catholic Churches show that all mankind (both Jews and Gentiles) have put Jesus to death. It would be pitiful and not be responsible not to combat the deep mutual ignorance that separate most religious communities. On these days of fast, the Jews focus on the abominations that led to the destruction (churban) of the Temples. The Jews have been scapegoats from the time of the exile in Egypt, so it is incumbent on the Jewish spiritual leaders and communities to avoid any scapegoat-making in return or by some kind of revenge. Christian catechism as the transmission of the Jewish faith face the immense task to correct their spiritual attitudes. This is only possible in the light of the Divine Presence. How can we today, in Israel, tame each other in a peaceful reflection? We apparently cannot dialog at the present, Catechism comes from Greek “to echo”, similar to “mishney torah – repeat repeatedly" and looking forward, ahead of who we are.

“I have set the land before you: go in and take possession of the land that I swore to your ancestors Abraham, Isaac and Jacob, to give to them and to their descendants after them” (Gen 1:8). “Eycha! How, where in the world! How come?” It is such an extravagant and awesome event that turns death into life and we are really born to bless, only expecting any echo of faith (= “amen”) …

Tisha Be'Av and reconstruction

On the 9th/10th Av 3829, the Beyt HaMikdash בית המקדש /Temple of Holiness, was destroyed, plundered by the Roman soldiers led by Emperor Titus. The kelim\כלים (instruments) were brought in triumph to Rome. One year later, Trucus Rufus ended up the work of capture by plowing the Temple Mount, apparently erasing all marks of sacredness from the site and the city of Jerusalem.

1939 years have passed and Tisha BeAv became the central memorial day for the destructions of the two "Batim\בתים". The Beyt HaRishon- בית הראשון/First Temple had been exterminated in 5173/72 as Nebuchadnezzar firstly ruined the Temple, inhabited by the Shechinah/Divine Presence. It was built by King Solomon as to definitively fix God's housing in the city that linked the “Shalayim\שליים”: the “Peace of Above and the Peace on earth/nether world”. For the pagan world, it consisted in eradicating the Jewish nation and the House where they were worshiping a God Who both attracted and galvanized the jealousy of other empires. In terms of history, the construction of the First Temple showed the Jews settling in the Land of Canaan/Israel. Again, they passed from a nomadic culture inherited from the wanderings through the wilderness and termined for the ages to come the place where the Avodah/Divine Service should be performed perpetually. Thus, the Mishkan/Tabernacle would no more be on a journey, but reside for ever in a meaningful site.

This notion of installation of the Shechinah in a stable location is a real question: how and why the Only-One God, life-giving and Redeemer of the world, should abide in a non-movable place that would moreover in gather all worshiping forces and priestly call of the Jewish communities. A very interesting transfer occurred from the time the Israelites built the Mishkan/Tabernacle in the wilderness and could carry it everywhere they journeyed and the moment when David was told by God that he would not built the House, but his son Solomon. Both committed sins that usually mixed sex and leadership with idolatry, thus reducing the existence of the Living House. The Beyt HaSheni\בית השני has also been restored, but not to the full and as a consequence of the decree promulgated by the pagan Messiah Cyrus allowing the Jews to go up to Jerusalem and rebuild there God’s House. It should be noted that it is the last word of the Jewish canonical TaNaKh that ends with this prospect: “Whoever is among you of His people, may the Lord His God be with him! Let him go up/vaya’al\ויעל”\ (2 Chronicles 36:23).

Tisha BeAv\ט" באב is considered as the “saddest day” of the Jewish history (Taanit 6b) because God’s Batei Mikdash\בתי מקדש - Temples were far more than stones. They were “kayam\קיים-ים – existent”. In both cases, the Temple only lasted for two periods of ca. 400 years, which is terribly limited in consideration of history. But these years have shown to be times of intensiveness and sins. Or, let’s say that “abomination – to’avah\תעובה“ merely happened to be stronger than faithfulness and desire to comply with the Mitzvot.

Thirty years ago, I was working with of one of the most intriguing and brilliant re-builders of the post-Shoah Jewish communities. We usually met for long travail sessions abroad and then in Jerusalem. The city had only been under Israeli control for ten years. By that time, the local inhabitants and the Churches (not to speak of the Muslims) were in shock and convinced that the Jews would “be kicked out or leave speedily”. The local Churches had never had any special reflection about any spiritual development and deployment of God’s prospects and looked astoundingly dazed at the new situation. True, the problems of belongings and properties constitute a constant matter of challenge for the faithful. All the local Churches have sold and bought properties (churches, monasteries) that they had entrusted to other Christians while their people were facing wars, hungers or epidemic diseases in their homelands. In return, it allowed some Churches to seize some places. Some Churches refused to give them back to their original owners which raised conflicts, still pending at some courts today. But nobody could even think that there is no “certificate of property” as regards God. The Jews had experienced this throughout history and they also had enough faith and insights to disconnect temporary properties from long-term promises given by God.

Thus, as I worked with this rabbi, we did agree that very soon the Jewish communities of Israel will show a real will to get closer to the Temple Mount. It could not be sufficient to go to the Kotel/Western Wall that we had discovered as a sandy and dusty place in Iyyar 5727/June 1967. There should be a move that would lead to require more, i.e. to ask for the re-observance of the daily sacrifices and the rebuilding of the Temple. Don’t say this is weird or ridiculous or that we are "World Wildlife fans" at the present, i.e. against animal sacrifices. This is inscribed in the irrational part of human nature and identity.

Indeed, the very first steps were taken at that time by collecting the money in order to shape again the Kelim כלים /instruments, the great Menorah… Interestingly, the rabbi, as many rabbis of other parts of the world were absolutely aware that these problems could be considered as “light-hearted’ and somehow unrealistic conversations at that time. We were just convinced that, in some unexpected manner, this huge issue would powerfully develop among Israeli society over the coming years.

We were not members of any specific group. We were simply describing what history had always proven: the return in mass of the Jews to Eretz Israel in conformity with some blessing from the Nations (as Cyrus represented Persia) includes the necessity to positively reckon on the Temple’s primacy in both the Jewish and the non-Jewish life, as by the time of the destruction of the Mikdash in 70 ce.

Today, the question grew to a serious concern and became a harsh political issue. This had and still has nothing to do with our method of thinking three decades ago. Faith and religion in Israel are systematically patterned in narrow boxes or niches. Judaism is much diversified; still “tevot\תבות – boxes” are apparently very convenient. From Noah’s Ark to the boxes protecting the tefillin and, in some way, the Temple housing God’s Shechinah\שכינה (only in the First Mikdash according to the tradition), there is a permanent trend to “lock without locking up” the Divine Presence or Her related instruments in manually controlled places or objects.

There might be a sort of constant misunderstanding or confusion today. We see some slowdown in the celebration of the fortieth anniversary of the entrance of the Israel Army into the Old City and their taking over of the Temple Mount. It did allow free access to anybody to the Western Wall and the State of the Jews exercises, for the first time since 70, a legal control of the Churches, which was totally unheard or unthinkable . 5727/1967 marked a turn in the Jewish conscience that will require years and decades of patient dialogue with the other faith bodies and vice versa. Just as we cannot leap over centuries of hatred and estrangement, we definitely cannot compel – not even ourselves as Jews and Israelis – to get aware, accept, comply and agree with what has happened forty years ago. Again, any political point of view about this issue is biased and vain. But the Old City of Jerusalem tracks back to the very roots of what deals with the Jewish faith before the time of King Solomon’s First Temple.

On the Feast of Rosh HaShanah, the Jews are told to remind that they were strangers and that “my father (Abraham) was a wandering Aramean” (Deut. 26:5). This allows the existnce of two tendencies: first, stability in a definite location; secondly, journeying through the world bearing in mind the Land of Canaan. Without any reference to any other religion, Judaism has been and is still confronted to hatred and will of extermination, as if their own being could impulsively drift the Nations to a mental, spiritual, physical extermination and erasing process of Israel. Sadly enough, this alien desire of annihilation goes along with some crude and recurrent self-hatred shown by the Jewish communities who would tend to trespass or capture God’s gifts and miracles… and destroy them. Thus, the First Temple was ruined, according to the Sages, because of a “conscious hatred – sichliyut.שכליות)”. “Sechel\שכל = wit, intelligence, awareness”; from radical “achel\אכל = to consume) is means “destruction: “I created the angel of death to work destruction (mesakel\משכל)” (Numbers Rabba 16:24). Are humans so spaced out that they can hate each other with awareness? Thus, the Shechinah left because of humane pretence to replace Her. As regards the Second Temple, it was destroyed by a “sinat chinam\שנאת חינם – baseless hatred or rather an irrational hatred”. There are definitely times when humans lose any sense of spiritual orientation.

They would desperately be in need of some coaching, guidance. The Temple was frequented by the Jews as also a lot of international Gentiles and proselytes, later by the first Christians (Acts of the Apostles 2:46). “Churban\חורבן” is the usual word used for “Temple destruction”. It is a “desolation that devastated the vineyard” (Kilayim 4, 29c).

Indeed, we maybe in a situation of confused destruction process. On the one hand, “Churban\חורבן” applies to the murder and physical eradication of the Beyt/Temple as the living and acting Mishkan\משכן or Dwelling of God. Forty years after the entrance of the army of the Jewish State, Moshe Dayan’s attitude to given back the Mount to the baffled Muslims was not only a wise and tactical move. The Jewish authorities would not have been able to bless the Jews to go up the place. Today, after 40 years, the tendency is to allow going up there without any overall consent. We are searching our way… as if going out of the wilderness after 40, 400, 4,000 years… But the Churban is a very specifically Jewish concern that will require time. Again we are without clocks or delays. The destructions of the Temple constitute the first and major element of the Jewish memory that also extended throughout history to the will to wipe out the Jews.

On this particular day, I presume it would be better to disconnect Tisha BeAv from the Shoah (Holocaust, Katastropha in Greek/Russian). At this point, the Shoah directly refers to the attitude of the Christian faith and Churches towards Judaism. On the 9th of Av, Jesus’ words: “Destroy this temple and in three days I will raise it up… He was speaking of the temple of his body”.(John 2:19) might pre-suppose for the Christians that the time of the Temple is over and that the Churches are not concerned by the destruction. The misunderstanding continues as the Christians would consider that the Holy Sepulcher – Empty Tomb or place of Resurrection (Anastasis) has unconditionally replaced the Living House where Jesus himself used to come daily (Matthew 26:55).

Whatever friendly relationships between Judaism and the Churches that seemingly develop in many places – but hardly in Israel because of this permanent political hindrance – Tisha BeAv is a major rift between the community of Israel and Christendom. In fact, it opens up to true hope that God may build up agnew, rebuild, reconstruct, shape and shape for ever. And there is no split between creeds in God at such a level, because it only depends on Him.

One can regret that theological stiffness and recent decisions taken by some Churches as regards their own traditions continue to sustain either fear or distrust from the part of Judaism. The rift of splitting is a long-distance, long-term one. How in the world can any Church tradition positively consider the reconstruction of the Temple? The Amidah\עמידה/18 benediction prayer “Boneh Yerushalayim\בונה ירושלים – building (the two) Jerusalem” refers to “Build the House” (Berachot 2:3) that certainly dates back to the pre-Maccabean times. The prayer is found in the Birkat HaMazon\ברכת המזון (3rd blessing, graces after meals).

On the 9th of Av, we may become aware that, in anyway, any time, anyhow, i.e. in unexpected ways God might “soon and speedily\בעגלא ובזמן קריב . " One day is comparable to thousands years” is a psalm verse that reverses history, comfort/nachem or have mercy/rachem upon the community of Israel. It also removes the veil of pretence that blindly freezes any believer. Faith implies to enjoy the dynamics of being together. And to go up, “vaya’al\ויעל”!

av Aleksander Winogradsky Frenkel
July 29, 2008 - כז דתמוז תשס"ח

rooster at Bar Ilan University (Galit).
the rooster crows at daytime/1st Jewish morning blessing. it crowed 3 times when Shimon-Peter-Caiphas betrayed Jesus.

Musikah: The pen of the soul

All Jewish diasporas always loved and continue to love sounds. Eretz Israel might firstly be a place of interiority. Certainly not the same way in the Negev or Galilee, whose sea is the Kinneret\כינרת and has the shape of a kinor\כינור - lyre, we could even say a sort of a guitar (alas we did not find yet our Yochi Kinor, some freak happy-go-lucky to be our pop Johnny Guitar).

We live with sounds, tunes, voices, cries; we love talking, chatting, yakking then swinging on a rap. Still, there is an Israeli way to consider music, chanting or instrumental, orchestral concerts. How peculiar though that, as in Persian, we do not have any local word for "musikah."

In Persian, "muzik" is the "sound of music" and "musiqi" the "science that deals with musical arts"; but it really does not sound very "native" and comes rather recently from Greek "museke" via Latin "musica". It is a challenge to define what "musicness" means: "ars musica" was connected with poetry in the Western Antiquity, but the same art exists in Israel and in all the tongues and cultures of the world.

The root comes from "mousa," the woman muse who inspires the artists or artistically hooks deep down into our souls. And muses are related to pure arts and styles, forms, words, poetry and songs.

Music jigs us into a move that jets our feelings beyond words. It magnifies our feelings and inmost emotions. It may flow, rush, silently drizzle like our rainy tif-tuf \ טיפטוף or jingle up and dance, swing and twist our ears and brains. Music shakes and quakes our members with special effects. Pleasures to be felt on the borderline between humanity and deity.

We say in Yiddish that "music is the pen of the soul". Therefore it definitely fits with the Jewish spleen after in depth feelings that boom out beyond thoughts, reflections, words. It proceeds of sounds put together with harmony or dissonant series of tones and waves. Melody is thus cultural and appeals to a certain understanding of harmony.

In the Jewish tradition, Tanya\תניא (Teaching), the hassidic chef-d'oeuvre written by R. Shneur Zalman of Lyadi, the first Rebbe of the Chabad, describes the marvel of speech abilities as a result of sound combinations. He added that no human being would be able to explain how and why members like the mouth, the tongue, the throat, the uvula or glottis can create the untouchable consonants and vowels that are produced.

Music requires human skills that unite other immaterial tones like rhythmics, which are always new because no artist can play a tune, sing or chant twice likewise. This is amazing as concerns music instruments. Yes, instrumental music is as prodigious and peculiar as the letters created by human tongues.

In Hebrew, the Greek-Latin muse is a bat-hashir\בת השיר and the word is not pagan; it tracks back to shir - shirah\שיר-שירה = to sing, to sing a song, chant, recite audibly. Different words and roots are used in Hebrew and the Semitic languages to define what Westerners call "music". Loudness of sounds: tziltzul\צילצול = ringing, from tziltzel\צילצל = to vibrate, have a clear ring (Talmud Sukkot V, 55b) as for the cymbals of the Temple.

Moreover, Qol\קול = voice linked to qahal/qehilah\קהל-קהילה = to call a community to be gathered together: "The enjoyment of sound, sight or smell does not come under the category of misuse of sacred property" states Talmud tractates Kritot 6a/Pessahim 26a.Voices are to be listened and heard, they aim at uniting out of the sphere of speech as regards instrumental music, but also, to some extent, chanting and singing.

Shir - shirah\שיר-שירה that is comparable to a voice proclamation is a "chain, a string" of sounds and voice tones that also include verses of the Psalms, poetry or any music. Talmud Rosh HaShanah 28a explains that blowing the shofar\שופר (festive trumpet) is a musical action. The whole book of the Levites (Hebrew Vayiqra\ויקרא) describes the audible play of the instruments accompanied by the chanting of the Levites and thus includes all of the holy services. Apparently it deals with furniture, morals, thus barely connected with sacred music!

Israel has always sung or played various instruments to praise God. The nigun\ניגון is a sort of mental/uttered rhythmic breathing of the soul as a prayer, a supplication or tune that leads to strengthen the emotional and spiritual upheaval: music is universal. As long as the Temple was alive (qayam\קיים) = standing, it was normal to play the instruments. There was the famous magrefah\מגרפה, the musical instrument in the Temple (Talmud Arakhin 10b). After the destruction of the Temple, instruments were banned. Some modern congregations do play the organ, for example, but this is not the Orthodox view that considers we are still going through a time of mourning in the absence of the Temple. As a comment told me after the publication of the note, Orthodox Jews do not play music during the three weeks of mourning preparing to Tisha be'av\ט, באב the memorial day of the destruction of the two Temples and other persecutions submitted by the Jews.

This is why various traditional tunes developed in the diasporas; and it is possible to follow how deeply all the religious chanting traditions are interconnected. This started in the Temple. "Chanting voices" are commonly found in all ancient Churches, Gregorian and Greek, Syrian-Orthodox choirs. The Russian Church developed 8 "tones - glasy/voices\קולות" that are also rooted in the most ancient musical and poetic local celebrations.

Jews have always been present as artists, in particular as violinists and pianists. Both in the Jewish and the Gentile communities. And this happened not only in Europe where musical artists progressively began to play specific instruments. They were also present all over the Ottoman Empire, Iraq, Persia and the Ladino-speaking areas. This shows how Judaism got profoundly intermingled with all existing sorts of creeds and denominations, to begin with Christianity and Islam. It also generated interesting cultural musical categories as the Klezmer movement in Eastern Europe and the hassidic groups were strongly influenced by all the melodies of their local environments and vice versa.

In Israel, all tendencies co-exist. They arrived from more than 150 countries. The pioneers had the task to enculturate Modern Hebrew, mending East-Europe with Yemenite and Arabic-speaking singers who wrote more patriotic community songs. Yemenites have played an essential role as Shoshana Damari, Esther Gamlieli, Ofra Haza, Noa (who "swings" as well in English). This led to an immense creative work in folk music ("Songs of Eretz Israel") and some radio programs continue to propose, at night, to refresh our memory.

Israel is known for having exceptional orchestras and concerts are organized everywhere, at times also in the desert where acoustics enhances the quality of playing the instruments. Music plays an important role in the peace process as Jewish and Palestinian artists play together locally and throughout the world.

Modern music includes the world of rock and rap, metal rock and psychedelic trance in Hebrew and/or Arabic, mixing sounds in some advanced capacity to sustain cultural encounters between Jews and the Arab world, as also the native African Ethiopian styles. Music blows electrically, laser-empowered. It is just fantastic to note that some haredi (ultra-orthodox) or very religious singers succeed to cope with classical artists.

Concerts are often given in Churches and monasteries. Israelis read a lot and traditionally love books. Today this drifts to CDs, DVDs but most people love classical music. It is important for the Churches because they continue to make use of chanting, instrumental music and they developed special techniques. It would be great to study the numerous basic connections between all local communities (Greek, Armenian, Aramaic, Arab, Latin, European, African, Asian).

It should be noted that the Eastern Orthodox Churches ( e.g. Greek, Arabic, Russian, Romanian) never use any instrument during the services. Only chanting and singing are allowed - maybe somehow linked to the Jewish attitude that voice is the best medium "to let everything that breathes (kol haneshamah) praise the Lord\ כל הנשמה תהלל יה" (Psalm 150:6).

Music is sort of international Esperanto, eventually without words. It transfigurates human speech and it defects or failures.Singing incarnates the miracle of human sound production and uttering. At this point Hebrew got really prophetic for our generation and the comings ones.

ZA KORDONU: on the rope of wide borders

Two years ago, I published a similar article in my Av_a Jerusalem Post blog. I think it is definitely important and meaningful to stress how Jews and Ukrainians live in harmony in the State of the Jews. Both Jews and their often Greek Orthodox or Catholic parentage - if not full apikoros/atheist blend unexpectedly in Eretz Israel. Some Ukrainians do choose at times to live within the Palestinian society (both Christian and/or Muslim), which is another part of a pattern that mainly develops with conflicts.

One of the most peculiar issues we have to face as Israelis and Mid-Easterners is the existence of a State which is legally recognized internationally, mostly de jure or at least de facto. On the other hand, we have not succeeded to sketch out where our real historic and mental borders are located, provided that San Francisco's UN partition is only in the process of implementation and will obviously remain our concern in the region for the coming decades if not centuries. I tried to define in a previous blog that this is the normal procedure for a sort of grafting that goes far beyond any mental, cultural, historical development as usually outlined by human brains.

As regards the history of Israel, this grafting process is more than the organic structural proceeding of any return. Judaism is somehow aware that we are rooted in the realization of a project that started with the religious call to worship the One God Who took us out of the land of Egypt, the house of slavery. Geography is thus bound to psychology, culture and basically faith, tracking back to Abraham and the multitude of events accounted in the TaNaKh. We may technically speak of a return to Zion according to the Hoq HaShivat\חוק השיבת (Law of Return passed in 1950); the word is ambiguous: is it a "return = comeback" or "the renewed sequence of an ongoing process"? When we bless meals, we read Psalm 126:1 : " beshuv HaShem et-shivat Zion\בשוב יי את שיבת ציון - when the Lord (will) return the exiles of Zion, we (will) have been like dreamers\היינו כחולמים". It is evident that the word means "go anew, come back". But does it imply that we ever left? Thus, the thing is that as decades pass, old and newcomers discover that Israel's geography and "regions" are not merely a sheltering homeland for "wandering Jews". It is our birthplace even if we would a lot of people would never accept to settle in the country.

This widens the scope of our border marks. For example, "Land of Egypt = Eretz Mitzraim\ארץ מצרים", and "mitzraim\מצרים" means: "border from the mark traced on the ground with a rope to show a limit, a border". In the Biblical context this is highly symbolic and definitely not ethnic or political. The children of Israel are born out of the womb of a constrictive and limited space.

Okay, we are all limited: geographically, our body is spatially restricted as our capacities to use our brains, memory, envision the future and enlarge our views. Nonetheless, every human is shaped in the likeness of seeds of plenitude. Might not be so essential in our daily socializing, but it can help: "regard others as better than yourselves", says Paul of Tarsus (Philippians 2:16). Just the opposite of our tops: TV serials with handcuffs, jails, bonds, bondage, fences, walls, checkpoints and ropes.

Jewish souls are at their best when they outline spatial and mental freedom beyond any bonds.

Now, the Republic of Ukraine will celebrate on August 24th last the seventeenth anniversary of its independence. Ukrainians show a "historic borderland disorder" very close to ours. The Jewish civilization has always developed and maintained strong ties with parts or all the regions of the present Ukraine. "U-kraina" in Ukrainian comes from "kraj\край" = a) land, country; b) border, borderland, mark (as for "Denmark" - "borderline/mark of Dan), c) krajina\краiна = country, principality. This interesting point is that, in Ukrainian, "za kordonu\за кордону" = "(from) abroad" in the sense of being "beyond the rope" ("kordon" from French (cord, string). True, the country has always slid along flexible and uncertain borders. In the 20th century, the Ukraine was "independent" from 1917-1921, then from 1954 to 1990 within the Soviet Union and finally from August 24, 1991, i.e. 17 years ago.

The Ukraine is one of the most significant countries for the Jewish and today Israeli "civilisation or way of living". This started long ago as in folk's tales.... As the Iron curtain recently fell, let's track back to the Iron age and the Scythians who took over the steppes where previous invaders had left the stone steles (3000 BCE). Then Greek communities settled together with Jews who also spoke Greek, mainly along the Black Sea areas and in Crimea (Simferopol). "There is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free" wrote Paul (Colossian 3:11). From Persia over the Ukrainian steppes lived a large Jewish community, firstly named "Ashkenaz" as a possible pronunciation for "a-shkuz\א-שכוז" (the Scythians). In the 7th century, the Khazars, Turkish nomads, converted to Judaism as it often happened, e.g. in North Africa and in that peculiar region of the Black Sea. The Khazars were defeated by the Viaryagy (Vikings) in the 9th century; this led to the adoption of Christianity as the prevailing faith under Volodymyr the Great in 988/9 although Jews, Jewish proselytes, first Christians were present in Scythia long before that year. To begin with, it did not formally exclude the Western Church, though Kievan Rus was baptized by the Greeks and was the first "Russian" Christian entity in this immense area.

Patriarch Bartholomaios has unlined these days that the Greek tradition has always respected the inculturation and linguistic independence of each nation in the Orthodox Church. Cyril and Methodios, the Apostles of the Slavs, created a Slavonic pan-Slavic tongue that includes Dalmatian glagolitic and Ukrainian loan words. Tomorrow, on Friday 25th of July 2008, the Church of the Rus' rooted in Kiyv/kiev will gather and look ahead to re-uniting the various Orthodox juridictions in the one baptism in the Dniepr that took place 1020 years ago.

Ukrainia has ever since gone through dramatic historic events. No real borders, except of the left Russian left bank of Carpathia intermingling Ukrainians, Russyns (specific Slavic mountain tribes), Poles, Belorussians (White Russians), Hungarians, Romanians and Turks, Muslims, Tatars, Mongolians that recurrently invaded the steppes, threatening Europe from the East. Thus, the " kordon" - rope, borderland, mark" has always been insecure and imprecise.

In 1648, hetman Bohdan Khmelnytzky, leader of the Zaporozhian Cossacks, created a Zaporozhian entity viewed as a "ruin" by the Poles. A non-judgmental but realistic viewpoint of this situation shows how deeply the development of a real Ukrainian body has been affected by the absence of stable and defined unity or cohesion. The Jewish memory has kept the horrible pogroms carried by the Zaporozhian leader that murdered more than 700,000 Jews. Nonetheless, the pitiful relationships deviating from the Poles, the Russian Empire and "shapeless Ukraine" profoundly affected the harmony between Jews and Ukrainians. In 1789, when the French architects were called by Empress Catherine the Great to build Odessa and other "fake" towns, Jews and other "foreigners" were allowed to dwell in these Ukrainian and White Russian regions, on the borders with Galicia (Halych, Transcarpathia and Bukovina and the Eastern part of the present Ukrainian republic, Kharkiv). From that time till the first pogroms in 1880, the civil war (1917), World Wars I and II and the fall of communism, Jews have been present all over the Ukraine. Poor peddlers and rich merchants, filthy inhabitants of impoverished shtetlekh\שטעטלעך (ghettos), or mixed intelligentsia in Kiev and Odessa, undoubtedly enriched the local culture. From the marks of Poland and Lithuania, the Austro-Hungarian Empire, the Russian Empire to the influence of the Ottoman rulers and the presence of French and German traders, the Jews brought their economic and scientific skills and, mostly participated in the growth of the local spirituality: "di Yiddishkayt\די יידישקייט", Yiddish tongue grew into authentic rabbinic Jewish creative lifestyles and ethics. It may be today a question whether true East-European Judaism has survived the dramas that broke down Jewish civilization in the Ukrainian regions as also the Gypsies, Armenians, Gagauzes and Tatars.

It is interesting that Turkish and Muslim representatives will be present at the ceremony in Kiyv over these days of festive celebrations.The "risu.org", the Ukrainian interfaith information center assembles all the religious communities in order to develop this spirit of mutual recognition and tolerance. The Ukraine is also a real laboratory for freedom and fight for structural cohesion.

The Ukrainian language was subject to terrible rulings and forbidden for decades; still, peculiar how close it is to Church Slavonic. This "borderline" aspect is present in today's existence of more than 15 Eastern Orthodox, Greek Catholic, Latin, Armenian Churches, segmented in pieces as a result of local tragedies. It should be noted the presence of the "First Calvinists" who did influence Christian Eastern and Western Churches... On the other hand, Hassidism developed in the Ukrainian and neighbouring regions (Baal Shem Tov along with Satmar, Belz, Chabad and, curiously the parallel Ukrainian Oriental spiritual movements inherited from the traditional Greek theology! (Saint Gregory Palamas). The Breslover Rebbe's tomb attracts at Uman daily crowds of faithful arriving from Israel and other parts of the world, though no one should ignore Baby-Yar's massacres.

17 years of an independent and now a "quaking, feverish" State in search of its identity! This means that Ukrainians - even those who had been deported to Siberia, Central Asia by Stalin or immigrated to the New World over the past 150 years - often mixed with Jews. Why did hatred and suspicion prevail over more than 2500 years, from the time of the Scythians and Ashkenaz? Not always at present. A lot of common traditions and know-how: cooking, architecture, music, spirituality, cosmetics, techniques... and a lot of Ukrainian newcomers in Israel.

Tragic destinies of Jews among the Nations? Or, a true symbol of atonement in the Holy Land and Eretz Israel. Ukrainian is a major tongue in our backgrounds, even if people would doom it as "folkloric". It is real and "down-to-earth", pragmatic and now spread all over Mediterranean countries and islands.

Late Metropolitan Andrey Sheptytsky of L'viv (or Lemberg, Lwow, L'vov, Leopol) wrote letters to his Greek catholic clergy throughout World War II. He is the only "individual" (thus speaking in the name of the catholic and someway the Eastern Christian Churches) who, for the sake of God, dared imperil his life, alerting Himmler and Hitler about their obligation to stop the extermination of the Jews.

He warned his faithful about moral, ethics, human rights and dignity; he had, in a unique historic situation of full disorder and swaying borderline changes, to fight and face devilish treasons and structures. He never stepped down from his task. He helped the Russian Orthodox Church to arrive in Western Europe in the twenties (Metropolitan Evlogyi). When I read his "Trudy\труди" ("Works") every night before going to bed, I think this man and his country share a lot with the "borderline" situation that smashes our society at the present. Only faith and profound confidence in God could motivate such a character, maybe unique and somehow "too similar" to a authentic Jewish believers... kind of real "A-shkuz - Ashkenazic Scythian Ukrainian Eastern rite, Latin born Polish, Galician Transylvanian Austro-Hungarian, beyond Habsburg and tzarist "man of God"... True faith makes believers like everybody else, just a little more...

If so many newcomers arrived from the Ukraine and still go there because of our cultural links, we may expect a lot from parallel developments conveyed by atonement.

This is why the 1020th anniversary of the Kiev Rus' does concerns Israeli society. Before Jesus was born in Bethlehem, Jews and local "Ukrainian" inhabitants lived together for the best and the worse. The Khazar tradition penetrated both the Jewish tradition and were in distant touch with the Christians.

In fact, the Kievan Rus' was born again by the time of the perestroika, less than 20 years ago and therefore has the promises of a terrific challenging future.

Mat' Mariya as churching assistant today

The Eastern Orthodox Church in the West (Patriarchate of Constantinople) celebrates the Day of Mother Mariya of Paris (Skobtsova - Мать Мария Скобцова) who was deported from Paris and died in the concentration camp of Ravenbrueck near Berlin for the sake of faith. Her day falls on July 20th (new style) and August 2nd (old style). There is also a bishop who helped in the process of the canonization of Mat' Mariya.

Elizaveta Yur"evna Pilenko\Елизавета Юрьевна Пиленко was born in 1891 into an aristocratic Russian family living in Riga (Latvia). She soon tended to join the Bolshevik movement, spent her youth in literary and political circles and led a rather dissolute life. She had been shortly married to Dimitri Kuzmin-Karaev. She was elected assistant mayor of Apana in South Russia and even became the official mayor. When the White Army showed, she was interrogated and faced the soldiers and incidentally married D. Skobtsov with whom she arrived in Paris. After the death of her daughter Nastya (1926), she turned to God and became more religious. Her path is interesting and appealing in many ways with regards to the Church in modern times.

Her way of living was known to the Russian immigrants in France nd caused some trouble when she started to act as a real "converted" Eastern Orthodox believer and an acting member of the Russian students movement in France (Acer). She could hardly refrain to smoke... well to be frank, I see some priest monks that like small kids go to the some restrooms to have cigarette. But she openly, as a woman behaved in a way that shocked a lot and was definitely not clerical. Metropolitan Eulogiy who had been sent by patriarch Tichon of Moscow to Western Europe in order to organize the Russia diaspora communities, welcomed her and accepted her as a nun in 1932 under the name of Mother Mariya\Мать Мария. She divorced her husband according to the Church law and became a monastic. Metropolitan Eulogiy accepted that she would not live in a monastery. She rented a house rue de Lourmel in Paris that sheltered all sorts of poor and needy, people of not fixed abode.

She got involved in the French Resistance movement and her home was a haven for wandering Jews, refugees that she welcomed heartfully and with much compassion. Thus she succeeded for a while to save a lot of Jews from deportation. Denounced with the people who lived at the home, she was deported to Ravensbrueck and died on Good Friday 1945 as the Soviet army was readily coming close to the area. She took the place of a women who should be executed by Zyklon B gas. During the time of her captivity, she was known for sharing bread and collecting needles to make the many embroideries that show her faith and hope.

The Yad VaShem Institute who acknowledges the "Righteous among the Nations\חסידי אומות עולם " recognized her as a "French" righteous who acted in the name of her faith. On January 16, 2004, the Patriarchate of Constantinople canonized her together with those who were deported with her and had witnessed for Jesus Christ. As he was asked why he was helping the Jews ("these swines", sic), Fr. Dimitri Klepinin took his Cross from under his cassock and showed it to the Nazi officer saying: "He is a Jew". He was deported with Mat' Mariya's son, Yuri and their companion, Elie Fondaminsky (a converted Jew).

Mat' Mariya wrote poems that really sound unusual in the Russian Orthodox Church and the Orthodox Church as a whole until nowadays. Metropolitan Anthony Bloom declared that she "is a saint of our day and for our day; a woman of flesh and blood possessed by the love of God, who stood face to face with the problems of this century". Interestingly, he used the Hebrew expression "bassar vadam\בשר ודם - flesh and blood" that is also a Eucharistic expression of death and resurrection.She was a woman who kept the freedom she thought she could misuse in her dissolute days in order to accomplish the mystery of hallowing God in loving all humankind and dedicate her life for saving some Jews. Her attitude in life, prayer, Church, charity, understanding of what the plerome/fulfillment of redemption are, is unique.

Who would have written in any standardized Orthodox monastery or Church (except those who were serving in the West, in particular in Paris) the following words she had in her poem "Israel":

"Two triangles, a star,
The shield of King David, our forefather.
This is election, not offense.
The great path and not an evil.
Once more in a term fulfilled,
Once more roars the trumpet of the end;
And the fate of a great people
Once more is by the prophet proclaimed.
Thou art persecuted again, O Israel,
But what can human malice mean to thee,
who have heard the thunder from Sinai?"
(July 1942)

There are several level in considering the life and sacrifice of Mat' Mariya and her caring actions toward the helpless. Yad VaShem recognizes in her the virtues of a woman whose activities are lining with the Noachide laws applicable to any human being. The same laws founded the Church and her extension to the Gentiles in the decision of the first synod of Jerusalem and the declaration of Mar Yaakov/saint James, the first bishop of the early Church (Acts of the Apostles, ch. 15). The Patriarchate of Constantinople took a courageous decision in canonizing Mat' Mariya and her companions who lived and offered their lives for the local Church in the Western part of Europe, acting under the omophoron of Metropolitan Eulogiy who, during the war was placed under both the Constantinople and Moscow omophora. The situation is embezzled as in times of dizziness.

Mat' Mariya activities are parallel to the way Paul of Tarsus developed his ministry: no frontiers could stop her, no "appearance or look" was important for the sake of God and His love. In that sense, she totally followed Jesus and unexpectedly became an image of love, in particular for Jews who would not easily have encountered such a free attitude in the Oriental Church. She was canonized together with a converted Jew, Elie Fondaminsky. There is a real problem with the Jews who converted during Word War II. In Paris, Louis Bergson, the famous philosopher and agnostic, and Simone Weil refused to go through baptism in the hardships of such a period.

Still, there might be a sort of misunderstanding. Jews are the natives of the Church and this is a historical factor that will never pass. It is impossible to erase it. It might be easier at the present for some Messianic Jews or convinced converts to live, settle in Israel and claim to be granted all legal rights. This is more a problem of ignorance. Today, the State of the Jews as all Christian denomination are at pains to recognize that Orthodoxy (Eastern rite Church) and Judaism have a lot in common. It does show in the development of the Israeli society since the arrival of the former Soviets and East-Europeans.

Mat' Mariya met with persecuted Jews. She hardly met with the Jewish Haganah fighters or those who would build the State of Israel. She was born in Riga, the native town of R. Yehoshua Leibowicz and, by that time, their really belonged to opposite and alien worlds. There also lived for a while R. Menachem Mendel Schneerson on his way to Berlin. Thus, it is very important that all the Eastern Orthodox Churches should at the present refer to Mat' Mariya and her companions as lights of God channeling renewed encounter abilities.

There was a very special Eulogian spirit in Paris, that he developed from the time of the Revolution till his death. Metropolitan Anthony was definitely right when he underscored how much this nun faced the problems of our time, our century. She also paves the way to new dialogue and freedom. As Patriarch Bartholomaios says, especially in response to Pope Benedict XVI, we must sustain everywhere and at all times all kinds of encounters and dialogues.

Tomorrow, on July 24th will start in Kiev the 1020th anniversary of the Baptism of the Kievan Rus'. We must be courageous in our way to adhere to faith. How come that Metropolitan Eulogiy could arrive in Europe as the envoy of patriarch Tichon of Moscow, accompanied by Metropolitan Vladimir? The runaway hierarchs were fleeing like NFA and where sheltered by metropolitan Andrei Sheptytskiy of L'viv-Lvov-Lemberg. He provided them with the required laissez-passer. He took care of them as the Greek-Catholic head of the Ukrainian Church. His brother, Hegumen Klement, has been recognized as a righteous among the Nations by Yad VaShem. Metropolitan Andrei is "on stand-by" both for the jews and his Church.

The courage we need today is to patiently knit up anew the threads of identity for each community, with full respect of who everyone is, was and would think they can be. God provides when we truly listen to His commandments. But we have also to courageously meet with those who even despise or ignore such or such community or individuals. This has been the sign of contradiction that every believer has the task to assume. Contradiction does not mean "provocation" or swagging around in all kinds of groups. We have no right to mirror ourselves.

We also need believers who would never judge anybody and welcome refugees, divorcees, raped women-men-children, drug-addicted, sick people, dealer of all sorts of killing businesses. We are good at playing the game that we are open-minded. Openness requires self-abandonment that showed Mat' Mariya.

Mat' Mariya is a real pearl on the way to a respectful encounter.

Av Aleksandr

Onshin: about punishment

Over and over again we seem to get bogged down into revenge calling revenge, wounds crying for deeper wounds, blood shedding the shadow of paying with blood. This is our spiritual stand at the present in the whole of the Near and Middle-East. This is the pathetic situation of the Iraqi society, the cradle of Sumer and of the Abrahamic monotheism. The same spirit has yelled throughout the 20th century from Turkey to Armenia, Georgia, Azerbaidjan, Persia, Lebanon, Israel and the Palestinian Territories, Jordan, Arabia, Yemen, Egypt and Ethiopia, Sudan.

This wide area includes all the nations and countries that participated or were somehow involved over the past 7,000 years in the development of civilization, law systems, faith and belief patterns that led from polytheism to monotheism. It took ages, centuries, a lot of think abilities, questions, revolving positionings, a lot of brain and understanding to get to Zaratushtra Mani and gnosticism, Mazdean attitude of good and evil that is at the heart of the Jewish codex and appeal to the Jews and to the nations.It took centuries for the Buddha (the Awaken) - /budh/ un Indo-European tongues both means "to exist, to wake up" and strangely influenced the Jewish and Christian Ways.

During the confession, the believer of Byzantine rite says "I sinned in word, action and all my feelings (чувства = feelings but the word reminds "страсти - passion/s). In Hebrew, the same words are included in the the confession of sins/viduy\וידוי considering that when passing away, a human being should repent upon his irrational or violent feelings, uncontrolled yetzer\יצר - as "yetzer hatov (good) - yetzer hara (evil) - יצר הטוב\יצר הרע" that should be overcome by the time of becoming adults. This vast region is shaped by wrestling passions that border irrationality and the God of lovingkindness would prevail over the God of punishment. The Jewish soul is fashioned by love, pardon and hope beyond any possible, realistic or rational hope.

In 2001, just a few months before Intifida 2 started, a very good and credible Israeli daily published a rather long article about the "unforgivable aspect of Israeli society". It described the parallel situation of a society that cannot forgive. In the seven years, this attitude turned into an unflinchingly self-conviction. But the country as the citizens slowly adopt various ways of behavior and living that sways from fear/panic, identity crisis, total ignorance of moral and Jewish traditional values to some sort of national baby kindergarten and infantilization. KZ WWII veterans financially save the State for a part, and live like in an underworld. On the other hand, spoiled adult teens waste money, time and corrupt the "virginal look" of the State of the Jews at its first beginnings.

We are going through the weeks/shabbatot of abomination\תועבה (cf. my previous note) that recall our need for penance and conversion. This does not concern the "others". This concerns the Jews and the community of Israel. The terrible, truly frightening spiritual condition of the faithful - thus also the Children of Israel - is that most congregations would deter sins in the others and victimize them rather than humbling themselves in order to feel God's atonement. This has always been the privilege of Israel's "poor in spirit - anavim\ענויים also called (invisible) tzadikim\צדיקים . Indeed, we live in the same confusion governed by panic masked by the pretence to be strong and keeping everything under control.

Do we remember as 5768 fades away as a year of remittance and repose for the earth and the 60th anniversary of the State of Israel that there is precisely no measure to patince and pardon or remittance of debts, release of sins? If we are the State of the Jews, this means we are the State of the Mitzvot and all related explanations, if any. Rabbi Nahman of Breslov made a very peculiar statement: any Jew that would visit his grave and recite the 10 Tikkun haklali\תיקון הכללי (General repair/remedy) psalms will be redeemed from the Gehenna/Gehinnom or Inferno.

The Tanya that is read everyday in the Chabad community and should also be studied in connection with the tradition of Eastern Orthodox and Oriental Churches focuses on the tradition of teaching how to practice the Mitzvot with righteousness\בצדק . During the time of the Abomination days, donning the tefillin (firstly given by the time of Pessah and Exodus) aims at waking up the conscience and moral forces of the Jews in fighting and overcoming evil.

How come that in such historical circumstances, we are so shy at facing reality. Nonetheless, Israel is laboratory State for probing the Mitzvot... What to do\מה לעשות?

We might be tempted by some renewed tendencies practiced by the Sadducees. They held the control of the Temple and developed the famous "baseless hatred\שנאת חינם - sinat chinam". They perfectly knew the rules, the rituals, the sacrifices, the laws. They did not accept the Oral Law or Talmud and rejected the creed in the resurrection of the dead. This means that they did not believe in afterlife, eschaton, world-to-come and eternity.

This corresponds to our contemporary geenral feeling that afterlife may exist, but basically we are limited to be born, grow and die. Thereafter, we disappear or are reduced to nil. The Pharisaic and Christian creeds, on the contrary, insist on life before incarnation (Yevamot 52b: God will embody all the souls into gufim (bodies) until He will reach the full number), during human conscious life time and death in view to be resurrected (Birkat Mechayeh metim\ברכת מחיה מתים - Amidah blessing "revives the dead"). This makes every single life sacred, holy, sanctified and sanctifying.

In this respect, the Mitzvah "You shall not slay, kill, murder\לא תרצח - lo tirtzeah" corresponds in the Tablets to worshiping the Only One God, Source of Life.The realm of the Mitzvot can only be understood and correctly accepted by the Jews who mainly rely upon the Oral Tradition that severely condemns any attempt to murder anybody.

In the past months, the savage terror attack against the yeshivah Rav Kook seemd to induce some rabbis in "blessing" Jewish bar-Mitzvah men who would agenge the students by killing certain Arabs in retaliation. It should be underlined that some politically-oriented if not obsessed members of the Christian Arab clergy have similarly called to bless and support the actions of the Hamas against the Jews and the State of Israel. Such preaches are not rlated to any serious or trustworthy Jewish or Christian tradition. "Thou shalt not kill (any member of thy tribe)" has constantly been a sort of allowance to murder the "others". But such advices do not respect the sacredness of the Mitzvot.

The Commandments overshadow the community of the faithful. By no means, the community can seize and dispose of the Mitzvot and use them to justify political choices. The Mitzvot are factors and agents of Unity while politics sustains parties and divisions. There is more: Israel - because she has to be the State of the Mitzvot relies on a very strong multi-faceted legal system that intends to protects communities and individuals' rights to exist and develop. Thus, we are not in the United States or in the Former Soviet Union. The American law - totally split all through the US States is one of the systems to which some Israelis are submitted by double citizenship or for cultural motivations.

Russian, Belarussian and Ukrainian, Uzbek and other former USSR people who are residing or got the Israeli citizenship cannot claim any reference to the former Soviet legal system, just as the Ethiopians or Argentinians or other inhabitants of Israel. With regards to death penalty, this creates an wide scope of possible decisions with as much colors as in a kaleidoscope. This has nothing to do with God's righteousness shown through the Mitzvot that concerns every single soul or living being (animals as well).

Interestingly, the State of Israel has no death penalty, except in the case of those who evidently participated in the process of the extermination of the Jews. This deals with the holocaust criminals and the only executed one was Adolf Eichmann in 1962. It should be noted that this death penalty rule was only applied for one individual out of thousands.

It is stated "that the Lord did not punish undiscovered transgressions (committed in Israel's camps) (Sanhedrin 54a-43b). But the major aspect is to refer to Moses passing away because he had killed a human being. This is at the core of the Shabbat Nachamu\נחמו (comfort, after Tisha BeAv) and the "Etchanan\ אתחנן emand for the grace of entering Eretz Canaan (Devarim 3:26). God refuses this privilege to Moses.

This has a very special insightful and profond meaning: murders were committed by the Hebrews throughout their exodus, especially by the dath of the Egyptians. But the supreme decision was in the hands of God, not depending on human will and emotions. During the Seder of Pesach, Jews sing sotto voce that the Egyptians firstborns were killed. There is no place for any sort of murder for a Jewish soul and, subsequently, an authentic State of the Jews. This can sound a bit bizarre and quixotically dreamy. The faith of Israel underscores how precious and essential purity is for their tradition that consists to live, give life and sustain life in the likeness of God's action.

We should not reduce, even if it shows as a great temptation, the realm of the Mitzvot to the way the pagans, nations of the world are seduced to exert their power upon each other. Then killings generate bloodsheds, revenge calls to avenging on others, enemies, foreigners, aliens.

Strangely enough we miss at the moment two opposite samples of characters: Rabbi Yehoshua Leibowicz z"l who would scream and yell all the way at the sight of the present society. He was right when he said that the Yiddishkayt\Jewishness died out in the ashes of the Nazi and Soviet extermination systems. Nonetheless, observing Jews should remember that spiritual credit does not rely on the number of sold best-sellers or ability to run Judaica as a juicy business. This is also true for any Christian or clergy individual or community. R. Leibowicz was screaming because he knew what the world of the Mitzvot is and shall always be: definitely not an American hamburger for Schnell Imbiss (quick-eating). It will take time, a long time before the former Soviets will understand that Israel is not only a shelter for the Jews, with possible baskets and open doors to the planet. Joseph Trumpeldor died at Tel Hai and he made his life a sacrifice. He was secular. But this is the real price of the earth.

Then we also miss something of the Szatmarer tradition. We need people who, whatever extreme in their positions, oblige the Jews and all other communities to understand today what it really means to become who we are still in our mothers' wombs. It cannot be an easy task. Israel only starts to discover the heritage of schools who fully lived via the observance of the Mitzvot.

R. Shmueley Boteach wrote a very nice and perspicacious article for the 14th yohrtzayt/anniversary of the passing away of Rebbe Menachem Mendel z"l. I am not sure that the Lubavitcher Rebbe was so American or Goldene Medine\גאלדענע מדינה - like. He had a real universal vision of Judaism and of how the Mitzvot should be taught and taught again in order to reach out to all the Jews and the Gentiles as well. I am quite sure that he was aware that Moses was banned to enter the Eretz. This was his question: can a Jew leave Eretz once he came back? The Rebbe lived in the dispersion.

אתהלך לפני ה. בארצות החיים \ I shall walk in the presence of the Lord on the earths of the living (Tehillim).

Av Aleksandr