OCMC supports Fr. Alexander [Winogradsky]

This article was published in Fall 2007 in the OCMC Magazine. As we come to the end of 5768, a year of shmittah\שמיטה release and rest for the earth, the 150th anniversary year of the birth of Eliezer Ben Yehudah. He revived Hebrew, a dream that came true.

The Orthodox Christian Mission Center (OCMC) recently began supporting the
work of Archpriest Alexander Winogradsky in Jerusalem. Fr. Alexander leads a small community where he performs the Liturgy in Hebrew. Offering Church services in the native language of the Israeli people has allowed Fr.Alexander to build bridges and reach out to those who are seeking Christ in this ancient
and Holy Land. Fr. James Bernstein of St.Paul Antiochian Orthodox Church in Brier, Washington, interviewed Fr. Alexander about his remarkable ministry.

Fr. James/ Fr. Alexander, you are authorized to serve the Divine Liturgy and other services in Hebrew in the Holy Land. Is the servicing of Orthodox
services in Hebrew a recent development?

Av A./ Hebrew is the language of the Old Testament or First Covenant, and is held in very high esteem because God Himself chose to deliverHis first message in this language. This is why I call Hebrew my “Father tongue,” and indeed the Lord’s Prayer begins as Jewish prayers often do: “Our Father Who art in Heaven – Avinu shebashamayim\אבינו שבשמים.” It is a paternal tongue, only written with consonants. Hebrew is also the major language of the Mishnah or Talmud, the oral tradition that explains the First Covenant.

The Church was born from first century Jewish Semitic Christendom, and thus the Greek Scriptures used by Orthodox Christians contain a lot of Semitic phrases or expressions. Hebrew has always been a living tongue,though at times limited to scholars and pious disputes. The revival of modern Hebrew as a spoken language is due to the insightful courage of Eliezer Ben Yehudah, who, in the nineteenth century, envisioned the ingathering of the exiled Jews, in the Eretz Israel (Earth of Israel – cf. Matthew 2:21). He thought that they would need a common language. Ben Yehudah was from Poland and met, in Paris, an Algerian Jew, and they simply began to speak the Hebrew they had learned from use in the prayers! He could have chosen Esperanto or any other language, but he chose Hebrew, feeling it was a special time to revive and make Hebrew a living spoken language.

The use of traditional and Biblical Jewish phrases common to both Judaism and Christianity enables the Christian faith to be connected with its roots. Hebrew is ancient, yet new, in its use within the Church. The Moscow Russian Mission in Jerusalem proposed a translation of the Liturgy in about 1845 that was blessed by the Holy Synod at that time. The version is excellent, and this is the text I use (with slight corrections or updates) when I celebrate the Divine Liturgy. It is used within the Greek Orthodox Patriarchate of Jerusalem.

Hebrew is also my “liturgical mother tongue.” As a child I learned to write in Yiddish, which is written with Hebrew letters, and I often read the prayers and the Psalms in Hebrew. Some find it astounding that an Eastern Orthodox priest knows so many of the prayers and Psalms in Hebrew by heart. In Jerusalem, both Jews and Christians read the Psalms regularly, and
this constitutes a significant link between us. As a priest whose ministry is to develop and organize Hebrew-speaking Orthodox Christian communities in Israel, I meet with a lot of Israeli people, Jewish or Christian faithful, for whom Hebrew is their primary language.

Over three decades, Hebrew grew into a mature colloquial language. This has a real impact on the children who go to church. At home, the children usually continue to speak Russian or Ukrainian with those of the previous generation, but speak mostly Hebrew among themselves. And indeed, this does have a real impact on the way they think, speak and pray. Our words contain a mixture of Hebrew, Yiddish, Arabic and Greek which connect us with thousands of years of history and diverse cultures. The use of Hebrew has appeared as a great prophetic sign as we now speak the language of the Prophets.

Fr. James/ Are there many people in the Holy Land who prefer to hear the services done in Hebrew?

Av A./ We know that approximately 400,000 people among those who arrived in Israel over the past fifteen years – mainly from the former Soviet Union but also from Georgia-Caucasus, Romania, Hungary, Yugoslavia, Albania – had been baptized Orthodox Christians in their home countries. The former Soviets are numerous, and visit the monasteries and holy sites in large groups. They are usually very openminded, well-read and love to tour the country.
Many come to my services by buses and then we collectively make a pilgrimage to a holy site. A number of them want to go to confession,
but because they are suspicious also want to protect their privacy. This is an outgrowth of their communist background and educational system. Most Russian-speaking churches gather about sixty faithful each week. The use of Hebrew attracts the younger generation. These
faithful are thoroughly Israeli, and as such they have to deal with Israeli problems including military service, the educational system health care and administration, relationships with the
Jews, and mixed marriages. Over the past ten years I have seen many young children become adults using Hebrew as their mother tongue. They clearly want to pray in Hebrew. At the same time they are very interested in the Arab Christian Orthodox heritage in the Holy Land, and the Aramaic language spoken by Jesus Christ. They want to have a church life that does not disconnect them from the Israeli reality. The use of Hebrew in the Orthodox Church constitutes for them a sign of divine favor and prophetic revival.

It is important for the Church to have Hebrew communities speaking the language of the Bible, as it has significant ramifications for the reading and understanding of the Scripture. This is important for the entire Church. We are now able to more profoundly explain the Old Testament roots of our faith and how the Gospel is to be lived in the land of Jesus.

Fr. James/ Do you think that it is possible for Orthodox Christianity to also have a Jewish ethnic expression as it did during the time of the Early Church?

Av A./ All people or ethnic groups enjoy equal rights as members of the Body of Christ. The Orthodox Churches have traditionally encouraged praying in local vernacular languages. In my church of Saint Nicholas in the Old City of Jerusalem we pray mainly in Hebrew, but also include Modern Russian, Ukrainian, Romanian, some Yiddish, as well as Georgian, Finnish, German, French or English as needed. It depends on who is attending the services. I call this a “symphony” a collection of voices into one. True, Christianity is linked to Judaism in a very special way. It would be good for Christians of Jewish origin and theIsraelis to know that, in Israel, it is possible for the Orthodox Christian faithful to feel at home here and not to view themselves as displaced persons.

The use of Hebrew among Orthodox Christians here is growing, and it is for me
prophetic and resurrectional.

Fr. James/ Being the only priest authorized to serve such a large community in Hebrew makes your task overwhelming. Do you have any hope of having other clergymen continue to build on your ministry?

Av A./ We live in the Holy Land. You may find ancient artifacts anywhere. Hebrew in a sense is a living artifact or relic in the Church. With the help of OCMC, I have organized spiritual pilgrimages after the Divine Liturgies. Soon, I plan to have some young men blessed as readers and create a native Israeli Eastern Orthodox clergy who are at home here. This requires the development of educational programs that are respectful of the enculturation of Christianity in the Jewish society. Just as the Jews plant trees everywhere, we need to have local believers dedicate their lives to Jesus and plant spiritual seeds throughout the land, in full respect of personal identities. This presupposes that we need help: prayers, financial support and educational exchanges for training the future priests abroad.

In the past three years, I have developed links with some Russian institutes of theology that are very interested in our existence in Jerusalem and the Holy Land. They provide assistance in the education of readers and possible sub-deacons. It would be good to find some seminaries and institutes in the west that would also provide similar assistance, even if only through the internet or brief encounters and conferences. These efforts assume that we have funds with which to sponsor the studies. We have many visitors to our services here in Jerusalem who appreciate meeting us and receiving our warmhearted hospitality. During these visits connections are made and doors of opportunity are opened. Perhaps they will be opened wider still.

Israel would like to have Hebrew-speaking Christian communities, as they are
similarly very interested in Aramaic-speaking congregations. It could pave the way towards more understanding of Christianity among Israelis. It is a real challenge, but Christ says that “nothing is impossible to God” (Luke 1:37). Continued prayer and financial support will make it happen.

For two thousand years, the Resurrection of the Lord has been proclaimed everywhere in the world. Now we renew our faith in the Resurrection here in the Holy Land among the ‘People of Christ’s Flesh,’ where it all began. May every single person here ask, “Who are you?” and discover ultimate identity in the Living God while truly following in the footsteps of Jesus Christ.

This Jerusalem Ministry is a real "challenge", an "impossible task" that imposes much respect for each individual and their identity. Still, it allows a lot of people to find their way. Funds to help support this important ministry can be sent through the Orthodox Christian Mission Center.
Please designate: Jerusalem Ministry or Winogradsky/Jerusalem Ministry on
checks and send to OCMC, PO Box 4319, St. Augustine, FL, 32085-4319.

O C M C M I S S I O N M A G A Z I N E • W W W. O C M C . O R G - O C M C
M I S S I O N M A G A Z I N E • F A L L 2 0 0 7

Photograph: Blessings from Jerusalem
בברכה מירושלים

Surprised by Christ

By: Rev. A. James Bernstein

[This book is a genuine life path of Rev. A. James Bernstein. With regards to the Israeli law in force against proselytism, it should be noted that the book is very respectful of Judaism and its development today - Av Aleksandr Winogradsky Frenkel].

Book Summary

Surprised by Christ is the story of a man searching for truth and unable to rest until he finds it. Raised in Queens, New York by formerly Orthodox Jewish parents whose faith had been undermined by the Holocaust, Arnold Bernstein went on his own personal quest for the God he instinctively felt was there. He was ready to accept God in whatever form He chose to reveal Himself—and that form turned out to be Christ.
But Bernstein soon perceived discrepancies in the various forms of Protestant belief that surrounded him, and so his quest continued—this time for the true Church. With his Jewish heritage as a foundation, he studied and evaluated, and eventually came to the conclusion that the faith of his forefathers was fully honored and brought to completion only in the Orthodox Christian Church.
Surprised by Christ combines an engrossing memoir of one man’s life in historic times and situations—from the Six-Day War to the Civil Rights Movement to the Jesus Movement in Berkeley—with a deeply felt examination of the distinctives of Orthodox theology that make the Orthodox Church the true home not only for Christian Jews, but for all who seek to know God as fully as He may be known.

Reviews

"Surprised by Christ is an autobiography, an intellectual history, and a conversion story, and more than these, conveys a spiritual and theological vision in a message that touches people from many different backgrounds. That vision is of the Living God revealed in Jesus Christ, who is the fulfillment of the Old Covenant, the life of the Faithful, the hope of the despairing, and the motivation for those who strive to preach the Gospel in all its integrity."
-- Hieromonk Jonah (Paffhausen), Abbot of St. John of San Francisco Monastery in Manton, California (from the foreword to the book)

"The story of Fr James' journey is fascinating. It reminds us again of the sovereignty of God, and his desire to reach every one of his beloved children, no matter where they are."
-- Frederica Mathewes-Green, author of Real Choices and Facing East

"In life you meet a handful of people whose stories crash through the usual categories of human experience and form a new kind of stand-alone narrative. Enter: Fr. James Bernstein. Son of a Jewish rabbi, national chess champion, leader with Jews for Jesus in Berkeley, Orthodox Christian priest – whew! You will love and be greatly encouraged by his unusual story of life in Christ."
-- Fr. Peter E. Gillquist, author of Becoming Orthodox

"A marvelous volume! It shows how in our time, just as two millennia ago, the question posed by Christ, 'Who do you say I am?'" (Matt 16:15), is resoundingly answered: 'The Messiah, the Son of the living God.' All conversions are miracles of God's grace. Fr. James Bernstein allows us to share in the special miracle of his conversion."
-- H. Tristram Engelhardt, Jr., Ph.D., M.D., Professor, Rice University, Professor Emeritus, Baylor College of Medicine, and Senior Editor, Christian Bioethics

"Fr James Bernstein's roots are here in Jerusalem even as he ministers in the Pacific Northwest. Though separated by vast distance we are one and united in our desire to actualize an authentic Jewish Christian Orthodox Church in the Holy Land as in the beginning. His book compellingly presents why of all branches of Christianity, Orthodox Christianity has by far the greatest kinship to Judaism."
-- Fr. Alexander Winogradsky, Greek Orthodox Patriarchate – Jerusalem (Head of the Hebrew-speaking community)

"In sharing his 'surprise' with us, Fr. James Bernstein shows that he is a Hebrew prophet in the definition of prophecy provided by that other 'Hebrew born of Hebrews' who knew the same 'surprise.' In sharing his story and convictions, Fr James 'speaks to people for their edification and encouragement and comfort.' (1 Cor 14.3) The grace and spirit of His words match the grace and truth of their content. We thank God for this prophetic gift."
-- Protopresbyter Thomas Hopko, Dean Emeritus, St. Vladimir's Orthodox Theological Seminary

http://www.surprisedbychrist.com/

17,... 1020 or more years?

"Рiк у рiк/rik u rik: from one year to another"! The State of Ukraine was created 17 years ago on August 17, 1991[= Aug. 11, 1991 Jul. cal. and Ellul 14, 5751\יד באלול תשנ"א] by the adoption of the Constitution voted for the "independence - самоcтïйнiсть/"самодержава"" of the former Soviet union republic. Independence [День Незалежності] developed quickly with a large consensus of the citizens about the Constitution passed on December 1. On December 25, 1991 the final act of independence was reached by stepping out of the Union. The new state was then recognized by the international countries.

It is possible consider the history of the Ukraine as a restlessly tossing up and down process of unsured long-term existence. The state is located on one of the most ancient Indo-European linguistic and human cradles and cross-roads. It is composed with many ethnicities and the modern republic has to deploy the richness of its past. In Israel, we should carefully observe how pioneers and newcomers coming from the Ukraine positively integrated a lot of local traditions.

17 years are nil compared with centuries of hardships, conquests, embattling a multi-faceted Ukrainian group of different ethnicities with their neighbors. They swayed from enmity to political opportune connection, then hatred. Isolation and diversity nurtured a country tempted by unity and scission.

This year, the republic of Ukraine has a special anniversary. Twenty years ago, the Russian Orthodox Church was leading the celebration of the thousand years of the baptism of the Rus. It was in 1988 and Soviet Union was on the move to self-liberation. Thus, in 1991, Ukraine became an independent country. Last year, the Russian Orthodox Church re-unified with the Church Abroad (Русская православная церковь заграницей). She is now involved in the re-establishment of the Russian Orthodox tradition, the return of properties and own search for the role she should play in the modern society throughout the world. In July-August 2008, the Kievan Rus' celebrated the 1020th anniversary of her baptism by a decision taken by grand duke Vladimir/Volodymyr-Володимир.

In many relevant respects, the republic of Ukraine also relies upon this long diachronical series of blessings received through the adoption of Christianity. Ukraine can track back to essential international backgrounds born out of her baptism some 1020 years ago. And this move was European from the very beginning. Grand duchess Anna was born in 1036 in Kiev. She was the granddaughter of Saint Vladimir, her mother was Swedish - and she married Henry I King of France. Their son Philippe I reigned on the throne of France where she died. She is buried in La-Ferte-Alais. She knew about the Great Schism between the Roman Latin and Greek Byzantine Churches (1054) that did not directly affected Kiev at that time. The point is that the Kievan Rus' was built upon the unity of the then-One Church of Jesus Christ as underlined in the last century by the Russian theologian Vladimir Soloviev.

Thus, this year seems to be centered on the original spiritual unity of the faith, to begin with the roots inherited from Judaism and united Christendom. The country is imperiled by the same demons of splitting movements that affected the territory throughout history.

This is indeed a special anniversary. The country is not limited to the borders of Ukraine today. More than 150 years ago, a lot of Ukrainians settled in North America, in particular in the Western provinces of Canada (Manitoba, Saskatchewan, Alberta and British Columbia), the United States and some South American countries (Argentina). At the present, as a consequence of the perestroika and the drastic impoverishment of the country, a great number of Ukrainians work in the Arab peninsula, Italy, France, Spain, Germany and Israel.

The political issues that affect the republic of Ukraine are somehow linked with a real search for freedom and coherent identity that takes into account their ancient Christian roots. The Kievan Church collapsed with the invasion of the Mongols in the 13th century and the leadership passed to the Russian clergy that also had to fight for their survival. It undergoes the same intra-Slavic and intra-Orthodox-Christian quests as the very old Orthodox patriarchate of Georgia and the ancient Orthodox Church of Armenia. We have to be aware of the tremendous efforts developed by the faithful in the East in their struggle for life.

Ukraine needs time as all of the Eastern-European countries, incl. the Federative Republic of Russia. In the "East", all the Churches come out of the ashes of a frightful and cruel century. They all have connections in the whole world. This creates a unique role of interfaith and international mediator between East and West.

Многiï лiта Украïна! Many blessed years, Ukraine!

av Alexander Winogradsky Frenkel

Photograph: Tryzub/тризуб - trident, symbol of Ukraine. An ancient pagan sign adopted by Saint Vladimir.

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).