The gates of loving-kindness

What about feeling clean, pure, free, released as we just entered 5769. We may zigzag along our sins and progressively sleek them down on Yom Hakippurim\יום הכפורים, the Day of Atonement? Ten days of conversion, teshuvah\תשבובה to God. "Kayn tshive iz oykh a tshive\קיין תשובה איז אויך א תשובה" (no answer is thus an answer) as we say in Yiddish. From Elul 25, 5768 last to forthcoming Tishrei 9, 5769, Yom Kippur eve, we will pay some visits to family, divorcees, friends, acquaintances and some real or temporary enemies. Thus, we shall have some tea or more, talk with them in circles of friends; in the vicinity or miles away? because "life's a beach" and sure, let's chuck it (our personal mess).

Everybody supposedly knows the spirit and the rules governing the celebration of Yom HaKippurim\יום הכפורים: full fasting (tzom\צום, ta'anit\תענית), no food, no beverage, no sexual intercourse. 25 hours "on standby", stirring to prayers and positive response to God's expected forgiveness. Kippur is not only Jewish. It is Jewish because it is humane and relates all the universe, eventually some E.T.'s till the end of all galaxies, if any. We just found out there is snowfalls on March...We are rarely aware of that inter-Nation-al and Univers-al challenge. "Tzom qal\צום קל" = "have a nice and cool fast". Well, fasting is normal for the Jews and there is no need to complain about hunger. "tzom\צום" relates to "tzimtzem\צמצם = to contract, force into close confinement - to observe closely with the eyes". Indeed, "ittzamem\התצמצם" = to veil one's self" makes sense to the traditional opinion that God "slips away" as an eclipse. The move is peculiar, like the pangs of birth, the tenseness of women contractions. God cannot disappear, what a pretence! Who dares pretend taking a leave from Him or think we can allow us giving a break or enjoying to think we exist by ourselves. Yom Kippur aims at collecting us as some two-faced scams.

The sanctity of the day is so tough that it is may be difficult to keep it with much tenacity and insights. On Kippur, we always meet fainting women begging "a gloz chay\א גלאז טשאי-טע / stakan chaiu/стакaн чаю" (a glass of tea) every four hours or so. Still, they used to lying on some sofa. Others are craving for food, while a poor chicken iss still preserved in the refrigerator. Men would hardly consent with sexual abstinence... this is an up-to-the-minute issue at the present. Eclipse implies some showing-up again, just as the moon which is the best example of God's confidence whether the star is visible or slips away.

On Yom Kippur, is "tzom kal\צום קל" strictly Jewish? Did God launch all the galaxies for us - only us and Jews alone? wow! wrong! On Yom Kippur, as on every major Feast, we read a scroll/megillah or a Book that shows how the non-Jews speedily believed in God and repented. Yonah\יונה is the book we read because - though he firstly wanted to go to Tarshish (something like having some rest on the beach, in Eilat), he was stuck by God to rush to Nineveh where all the pagans converted "with ashes". We are serving God and thus, any living being.

The kernel point of Yom Kippur is that we are able to proclaim that "God reigns over the entire universe" and this is why we are dressed in white. There are so many and insightful aspects to such a day. We are proposed to attain "teshuvah illa'ah\תשובה עלאה" - the higher possible level of returning to God since "teshuvah\תששובה = response, conversion; cf. "shuv\שוב - anew; to revolve". Of course, the day is full of the living memory of the Temple sacrifices (cf. Ben Sirach 51; and Nehemiah).

Rabbi Anan said that "the Gates of Prayers - Shaarey Tefillah\שערי תפילה” are never closed" (Exodus/Shmot Rabba 2: 12). At the end of the day, before the sorrowful and festive blowing of the shofar attunes the harmony of all hopes for a blessed year , the chazzan/cantor will implore the King of the Kings "to open speedily the gates of light, joy, blessings, loving-kindness, repentance, consolation, forgiveness, teaching, redemption, healing, tradition, peace, Torah, prayer". "Tiftach\תפתח", (please) do open, lift up the gates. Curiously enough, all societies and religions love to exert pressure, control, rule over souls and limit free actions. We still claim to release them.

Yom Kippur definitely appears to be a major "ransoming feature (“kofer\כופר”)" of the Christian faith. The well-known (and very Jewish) prayer of the Lord (Matthew 6:9-13) begins as the essential supplications said on the day of Atonement: “Avinu shebashamayim\אבינו שבשמים – Our Father Who is in heaven” and the ancient Greek still used in the Eastern Orthodox Church includes: “and forgive us our debts (“aphès imin ta opheilimata imôn/αφες ημιν τα οφειληματα ημων = let go off to us the debts of us”) as we also have forgiven our debtors (“ôs kai imeis aphikamen tois opheiletais imôn/ως και ημεις αφηκαμεν τοιςοφειλεταιςημων = as also we have let go off to the debtors of us”). Jesus teaches his disciples to pray according the Kippur way: firstly, we have to pardon the humans. Then we turn to Avinu\אבינו, our Father. This aspect of pardoning our neighbors, fellow people as well as our enemies is rooted in the Kippur tradition. It is sad that most translations of this prayer pronounced all the time throughout the world by the Christians wrongly state “as we forgive those who trespassed against us” – present tense. The Aramaic version “Abun divshmaya\אבון דבשמיא - ܐܒܘܢ ܕܒܫܝܐ” (same words as in the Qaddish) has even retained a very significant Semitic phrase: “washboq lan lekhatayn wakhaubayn ܘܫܒܩ ܠܢ ܠܚܛܐܝܢ ܘܚܘܒܝܢ = and forgive (and remit) our sins and debts”. Moral, ethical, emotional and behavior sins are distinct from financial debts.It is sad that, in the recent Syriac versions used in the Semitic Churches, have dropped the second part and distinctive feature of financial debt specificities.

It is also sad that the Semitic Christians don't pray this way anymore. It is really sad this year: the Jews just crossed the time of a "year of remittance/release from debt". This "shemittah/remittance year" ended with hurricanes over the planet and the blowing-up of stock exchange collapse. Israeli breaking news appeared on the eve of New Year 5769: "The Dollar just passed away". In the course of this new year, praying and trying to obtain pardon and salvation from God, Jews will this year have to beg the Almighty to teach the inhabitants to behave with decency. We often got lost or wander in our social connections, sex, love, hate, work, dignity. Money is a major spiritual issue and concern. It may be very appetizing to sing over 30 years "Money, money - I want to live in a rich man's world" like the enduring Abba group jerks over decades. The song is sweet. Its words lack morality. Humor indeed, but a "nasty" kind of kidding spoiled teens that are at pains to getting adults. And this financial collapse only commences. Humans can be like wild animals or fat pets.

Indeed, the world and wildlife change over centuries and ages. Sometimes it takes thousand years, at times, it is a question of a few decades. At the present, we know that financial blowups and collapses occur at least once a century. We are "oil and spoil-ed". It may cause the total fall of the capitalistic way of living as late Pope John Paul II declared after the fall of communism. Today, the communist leaders came back to power, often as new Christians and they do remember how the atheistic political system functions for the best of new societies.

The architecture of the Oriental Churches is commonly based on the compound of the Temple described in the Bible. It took a certain time before the Christian traditions adopted the structure. Just as the Semits started to pray by predetermining a limited space in the wilderness, then had the HaAron HaQodesh\הארון הקודש (Ark of Covenant), later a tent and, in the end, the Beyt HaMiqdash\בית המקדש (Temple housing the Divine Presence or Shechinah\שכינה), the early Christians used to go to pray in the Temple, were meeting in houses that became “ecclesiae” (churches). When the barbarians destroyed and plundered the holy places, they built separation walls inside the churches in order to get a protection. This appeared around the 10th century C.E. The Oriental Churches conformed their spaces for prayers to the exact structure of the Temple. In the Old City of Jerusalem, e.g. at the Holy Sepulcher, it is possible to visualize this plan: the altar is oriented toward the East (“mizrach\מזרח”), a wall separates the Holy of Holies from the faithful. In the middle, “the royal gates” lead to Zion and Jerusalem and a red curtain is hanging, recalling the “kapporet\כפורת” that in the Temple’s Holy of Holies\דביר and used to change from red to white on Yom HaKippurim.

The Churches have developed various traditions, from the ancient Coptic chapel next Saint Helena’s cistern to the Ethiopian cathedral (Rechov HaNevi’im\רח" הנביאים/Prophets Street in Jerusalem). The Greek Orthodox church of Saint John the Forerunner was the first church in the Old City with the original chapel located below the modern place of worship. Russian, Romanian churches have the same structure. Eastern rite Churches are profoundly though often unconsciously linked to Kippur, the Day of Atonement.

When the Eastern Orthodox priest or deacon comes before the “royal gates”, he acts as Jesus of Nazareth said :”Ask, and it will be given to you; search, and you will find; knock, and and the door will be opened to you (Matthew 7:7). The rabbi asks in the synagogue, during the Neylah\נעילה (= closure, final) Service, that God open the gates. His prayers knock with total trusting in God: no soul should be blocked or rejected in the course of the new year. The prayers of Yom Kippur end with the words that embody the first commandment to be fruitful: “May it be Your Will, Lord our God and God of our fathers that we grow more than thousand times and far beyond what you are at the present, if such is the Lord's Will, amen!”

Av Aleksander [Winogradsky Frenkel]

October 2, 2006 – ג דתשרי תשס"ט

Photograph: Drops of time - each hour revives the work of creation of the first commencement and redeems the human beings.
טיפות הזמן-כל שעה מחשדת את מעשי בראשית

New breathing into our nostrils

We are now in the process of Rosh HaShanah, heading into a new portion of universal time through Jewish binoculars that will sweep across the months to come. A delightful and delicatessen-sugar-tasty (matukah\מתוקה) anniversary of the creation. Firstly, Rosh HaShanah eve 5769 started on Elul 25, 5768 (09/25/2008) according to the Tradition. Rosh HaShanah\ראש השנה commemorates the final action as stated every Shabbat eve for the lighting of the candles: “Sixth day: thus the heavens and the earth were completed and all their multitude" (Genesis/Bereshit 1:31-2:1-3). The Lord blessed the seventh day and hallowed it because on it "God rested from all the work that He had been in the process to do (pursue) in creation.” (Bereshit 2:3).

We might have not paid attention that 5769 started up runs throughout a period of one month, leaping from Elul 5768 and will develop till the last day of the Feast of the Booths (Sukkot\סוכות), Shemini Atzeret\שמיני עצרת. In the end, New Year reboots on Simchat Torah\שמחת תורה (The Joy of the Torah). The year restarts by reading the Book of Genesis/Bereshit\בראשית, in his quality of “bridegroom of the Living Law\chatan Torah\חתן תורה”. In between we swing along our own journey, meditate, pray, rejoice a lot, have a lot of keyf\כייף = fun, spoil ourselves and others with gifts, though it is also a time for charities and volunteering, in particular if we are aware of what is going these years in Israel and within the Jewish communities.

True, Rosh HaShanah often looks like some x-mas or Sylvester days that would have reduced if not erased the spiritual essence of such a peculiar time of revival. We may behave with much carefreeness and show total or partial lack of reflection on the future. Our days scroll down and we look forward to acting with decency. Eating too much and growing fat, launching balloons, buying nice pants or skirts, clothes. Others get some rest in Eilat or abroad. It is indeed a time of joy, enjoying the festivals and often some vacation, family and community humane warmth.

Sephardic and Oriental/(Mizrachim) Jews read the “Slichot\סליחות” – the beautiful prayers of “pardon and forgiveness” over Elul. Ashkenazic Jews begin to read them at midnight, on the Shabbat before Rosh HaShanah until Yom HaKippurim\יום הכפורים, the Day of Atonement.

Interestingly, the feast begins before we are aware it starts (Elul 25) and Yom Kippur is still not the “end of time” barrier for a good “judgement”. An extended series of days for a special journey in order to seal our names for a good mazal or chance in the Book of Life. As if God was slow to anger that He would snuffle or cry to get us back to Him: “erech apayim\ארך האפיים” = lit. “long nostrils/anger’s)…!

If we have a real look at the Kahal Israel – Community od Israel, we notice it lacks clear unity, though unity is obvious and authentic. Elul 25, 5768 recalled the launching process of universal creation that highlighted intensively on the first day. Wrong! There is no “first” day, but a “yom echad\יום אחד”, Day One. A day of fulfillment, of special oneness between God and His creation. Then, seven days later we shall reach Tishri 1st, 5769 (honey and apple dipping on that joyful atmosphere day) with grandpa+mom Adam & Eve enjoying the uniqueness of the Gan Eden. They were totally connected and in communion with El Bore HaKol Yakhol\אל בורא הכל יכול (the Creator of all the universe).

Again, full matching that weds clouds, stars, plants, small beasts and cattle, humans with Eloqim Echad, the One God: “tov me’od\טוב מאד” (very good, nicely) and “me’od - מאד” ’s consonants are the same as in Adam. Unique and gorgeous as in a perfect marriage: “vayikhlu\ויכלו – and were completed, matched, wedded” heaven and earth/the entire universe/galaxies on the sixth day. To begin with, New Year 5769 is a wedding that we celebrate with flavor.

Subsequently, we have ten days to reconnect with God (beyn adam leMakom\בין אדם ךמקום) and our fellow humans (beyn adam lechav’ro\בין אדם לחברו). Some people might think it is very boring. Why should we ask for forgiveness and pardon someone? Israeli society may also be too ritualistic. Some Jews consider they are skillful enough and can repent even before they sin. We are “nora metzuyanim\נורא מצוינים” (a sort of awesome pride of excellence). Still, Judaism relies on the “anavim\ענויים” (the poor, those who expect everything from God’s will). It is rather difficult to scan our souls and brain and fix “chata’im\חטאים – trespasses” that made us step beyond a mark, once or repeatedly. Frankly, Jews are very free-spirited about sins as if they do experience that cursings can turn to blessings and black/shadowy can get white, redeemed (= refunded over a long-term period).

Days or awe and fright without fear. I mean that “nora\נורא” = “awesome, frightful” comes from “yare\ירא” – “to tremble, fear, revere or shun”. “Yere khet\ירא חטא = shunning sin” (Talmud Nedarim 8a). Tractate Sanhedrin 106a presupposes that “Yir’ah\יראה” is “an object of fear = an idol. When Abraham is about to slay and offer Itzchak in the Akedat Itzchak\עקדת יצחק = Isaac’s binding in Genesis 22:14, HaShem/the Lord "Yireh\ירא - provides" with a ram. Yes, fear does exist. It a basic instinct animal and human feeling, mainly uncontrolled or scarcely bearable.

In Greek it is “peira/πειρα” (trial, experience) as from German: “fahren” (to travel) – Gefahr (danger, risk or ambush). In Hebrew, “nissayon\נסיון” show the close connection between “test, temptation” and “to leave for an unknown journey”. The Yamim nora’im\ימים נוראים - "Days of fear and brightness" are not dark: they seemingly rise from ancient darkness of separation from God and to repair the link through the spiritual journey with His light that was shining (“ya’ir\יאיר”) on Day One. It is a way to brightness, full of light (“or\אור”) whiter than snow (Psalms 18:1; 51:9).

We are never strong. We show off with pretence, knowing that we are feeble. God gives us courage. We may unconsciously overcome frightful situations or events. “Awe” comes from Indo-European “aghis” = German “Angst”, French “angoisse, anxiété”, i.e. to be anxious, depressed, frightened.

This has to deal with the famous biblical “dies irae” (day of violent divine anger and punishment) that corresponds to “yom hadin\יום הדין” (Day of judgement). It does not mean at all we have to be judgemental. Just the way around! We can visit our best wrongdoers and those we harmed with much honey, sweet words, cakes or presents. It can be really nice when we are in our situation: enemies and friends alike. We prefer to hide our feelings and say some odd “shalom uslikha\שלום וסליחה – peace/hi and my apologies!” in a very formal way rather than to give a hand, even to our worst enemies. We could call this a series of “days of awe without fear”. In the course of new year 5769, we will have to overcome some horrible feeling of fright. It overshadows our irascibility and pride will be cleaned up by the irony of new unexpected events.

Yom Kippur is the day of at-ONE-ment. English is the only language to express that forgiveness and pardon are bound to unity; and that kind of pardon is so special that it sends us out this year to a wide range of people. Indeed, humankind is one and unique as God’s reign over the creation.
This has something to do with the very short moment of Jesus’ transfiguration at Mount Tabor. His disciples Peter-Shimon (Kaypha), James (Yaakov) and John were asleep. Suddenly, Peter sees Jesus talking beyond time with Moses and the Prophet Elijah. A short instant of eternal brightness and oneness. (Matthew 17:1-13).


av Aleksandr [Winogradsky Frenkel]

September 29, 2008 – כ"ט דאלול תשס

Hitorerut/waking up and metamorphosis

Klal and Qahal Israel\כלל וקהל ישראל come to New Year 5769. We are still in the wonderful period of Elul and it is possible to pivot ahead with God's assistance and pardon our fellow people, friends, family members, enemies. It is a strong period for praying the Slichot\סליחות and go through the ten days of slichot\סליחות. Pardon leads to unity with others, expiation and tenderness, compassion and at-one-ment. The Kol Nidrei\כל נדרי prayer commences with these words: "By the community of Above and the community of Beneath\בקהל של מעלה ובקהל של מטה - in the knowing conscience of the Omnipresent (Lord)\על דעת המקום - we dare pray with those who trespass(ed)\אנחנו מתירין להתפלל עם העברינים.

Strangely enough the final phrase is close to the Roman Latin sentence that introduces to the prayer of the Lord during the Mass: "preceptis salutaribus moniti... audemus dicere (we dare say)". The Byzantine rite has it in other words: "and allow us, Master, to dare call to You with confidence without being submitted to any judgment, to You God, Heavenly Father". In Hebrew, the word "attir-עתיר" tracks back to "release, free. deliver". This is the very core of the Jewish spiritual life and intuition: pardon is possible. Pardon allows clutching and supporting each other and collecting all humankind into one partnership: God's creatures. It is an act of unloosing emancipation. Year after year, we are called to grow up and get mature, wise, insightful and quiet. Of course, there can be some defects. We see how economics got a bit rotten, people are either overspoiled or terribly impoverished. The Divine Presence continuously revives those who fall and propose to clean up our brains and houses (bodies and properties).

It is helpful, in these days, to feel that we are not fenced. God does not frame anyone - on the contrary He sustains life and birthing. We cannot focus on our "tibbur - תיבור - navel, the famous Yiddish "pupik/פופיק ". We are God's children shaped as humans in order to grow and encompass the world singing the glory of the Reign of the Lord.

We may not accept forgiving the others. Then why God should pardon us? The Amidah\עמידה - Prayer of the 18 Benedictions at least recited thrice a day invokes this "mysterious act of the life-giving Master of the universe". It is said: "selach lanu - mechal lanu - kaper lanu\forgive, pardon, atone and release by our ransoming offering - סלח לנו. מחל לנו.כפר לנו". This resembles a supreme effort as mentioned in this forthcoming Shabbat reading portion Netzavim. We love parroting about love, friendship and pardon. It is much more difficult to implement in real life. But faith can sustain such a pivotting move of our souls and bodies.

Moreover, the second part of the prayer states: "(pardon) kol bney Israel vehager hagar betocham ki kol ha'am bishgagah - release all the Children of Israel as also the foreigner that lives in their midst - because all the people (=nation, human race) has erred beyond rationality and without conscience\לכל בני ישראל ולגר הגר בתוכם כי כל העם בשגגה .

Pardon goes beyond any fault, defect, guilt, transgression. It surpasses and overshadows by maintaining in life all humane reflection. It is at the heart of the "chusaya\חוסיא - imploring mercy and intercession (Aramean confession in the Assyrian and Chaldean rite)".

It is a time of repair. Newness and repair come together to meet New Year, i.e. a new portion, new teaching period of our lives. It suggests that we reach out to a time of "transfiguration, metamorphosis" and this is the biggest challenge we have to face all the days of our being on earth. It means that we have to carry out the good news of Bereishit/Genesis: "everything was very good - טוב מאד "(Gen. 1:31). This can be real. This is at hand.

* * * * *

On August 6th for the Western and August 19th for the Eastern Orthodox Churches, the Eastern Orthodox and Roman Catholic Churches celebrated a feast that seemingly does not exist in Judaism: the Transfiguration of Jesus of Nazareth on a high mountain. Was it at Mount Tabor, in Jerusalem or on some other Northern mountain? The Greek word is “metamorphosis/μεταμόρφωσις” because the “shape/form” of the Jesus changed and “his face shone like the sun and his clothes became dazzlingly white as light’ (Luke 9: 29) while talking with Moses and Elijah.

It is said in the Gospel of Matthew that this occurred six days after Shimon-Peter (Shimon bar Yona\שמעון בר יונה; cf. Ben Sirach chapter 51 and new Kippur service in the rebuilt Temple) confessed Jesus as “the Messiah, the son of the Living God” (Matthew 16:16). Six days later supposedly imply that it was by the time of the feast of the Booths/Sukkot. But the point is that Jesus appeared in a discussion with Moses and Elijah. Shimon-Peter suggested to build three tents/dwellings. And then a bright cloud overshadowed them. For the very first time in the Gospel, a voice (cf. Bat Qol\בת קול = Spirit of God) told the apostles that Jesus was “the beloved son” (Matthew 17: 1-8). This tracks back to Abraham and Moses as God’s acting messengers.

There is a key similarity and parallelism that should be taken into account: Moses died in the wilderness and nobody knows where his grave is located. He someway physically disappeared as nil. Prophet Elijah ascended in a whirl-wind to heaven in the Merkavah\מרכבה / chariot and horses of fire while his disciple Elisha was staring at the scene. He wanted to get a double measure of spiritual strength from his master (2 Kings 2:9-12). Jesus was subject to a process of “transfiguration – metamorphosis – Hebrew “hishtanut\השתנות – change”. The correct word should be taken from the root “tselem\צלם – face / “hitstallem\הצטלם” means “to be taken in picture” in Modern Hebrew. But “tselem\צלם”, in the Jewish traditions, refer to “Image (dark)”, “painted matter” (Avot 3, 14), “even image, take, painting”; or, “pay honor to the image of the Lord! (= respect humans)” (Tanhumah Mishpatim 19). Yiddish and Hebrew use the word to mock “the Christian” considered as an object of idolatry (געצלמטער קאפ). On the other hand, “Hit’orerut\התעוררות – waking up” and “hit’arut\התערות – deep rooting-in” would be convenient because they express a change of “’or\עור – skin, thus face and like waking up from another realm”.

The Christian Churches are often at pains with this move of Kippur-Expiation. It is a day of white and clear light, full brightness. Saint james wrote a very "Kippur-like" epistle that focuses on morals and ethics, goodness and healing. Saint Paul wrote the shortest letter of the New testament: His epistle to Philemon is definitely intriguing and includes the whole of the Christian faith. Paul of Tarsus is in jail. There is meets with a man, Onesimus, who has been condemned because he had stolen, cheated his boss, Philemon, a wealthy man who headed a Christian community at Colossae (cf. Colossians 4:17).

Paul asks (begs in the name of the Lord that Philemon take back home his former slave, Onesimus who had robbed him. No. Well, Paul suggests that Philemon take him back and welcome Onesimus as a free man because he will leave the jail where he got baptized by the apostle. But there is more: Philemon is asked to welcome Onesimus as "his (true) brother". Onesimus is pardoned from all his sins and wrongdoings; he is released and thus equal to his former master, Philemon. This is fascinating and at teh heart of a Kippur-like action. Paul adds something that "he writes with his own blood". If Philemon considers that Onesimus still has any pending debt toward him, Paul takes the oath that he will refund the required money, if any! (v.16-19). This is the very meaning of our wishes: "Good inscription and sealing\כתיבה וחתימה טובה".

Av Aleksandr [Winogradsky Frenkel]

Photographs: a) Menora - Heichal Shlomo
היכל שלמה - מנורה\חנוכיה;
b) Edicule of the Resurrection - Anastasis.

Shuv: the highest effort

What profits will we remember of year 5768? How are we getting ready to meet 5769? Is it possible to understand anything and to detect God's projects that so many would eventually deny? Firstly with regards to Israel, since the 4th of Tevet 5766 (January 4, 2006), Prime Minister Ariel Sharon has been sleeping. Tzipi Livni just showed up to the first rank. A great woman, a true Israeli, a woman of insights and intuitions. This is not a political statement! Suddenly fresh people come out when things are full of despair. She might pave the way for changes, cleansing. Maybe a secular move that would close a rather shady shemittah year\שמיטה/year of resting for Eretz Israel.

In the course of 5767, we roved here and there and rambled in the search of some long-term solution. Our ancestors were wandering from Ur-Kasdim down to Egypt and back to the Land of Canaan. Abraham erred - because he was seeking God. Israel celebrated the Sixtieth anniversary\ששים שנים of the State of the jews/the State of israel that is multi-ethnic.

Now, the world is earth-quaking and brain-shaking. A few days ago twe experience our century rendez-vous with financial krash crisis like in 1929-33 that had to be resolved in on day. It only opens up to more critical times and a long slowdown till the full collapse of the American empire. Curiously, late pope John Paul II had spoken of it in terms of spirituality when the communist regimes fell down from 1989-95.

Each century has shown such similar situations. Spiritually speaking, harsh battles oppose various Churches everywhere in the world. The main issues are linked with properties, geographical influence, development of new Church structures. This combat was common in the early Church of Jerusalem and Paul of Tarsus describes these competing struggle with much insights. The believers should not forget that their hair are counted. Nobody can change the fact that God reigns and no human powers.

The atmospherical signals are numerous: hurricanes, storms, monsoons, floods and tsunamis continued to ravage most of the continents. Floods in Europe and tycoons in the Mexican gulf. Haiti got poorer, the US real estate crashed down. Afghanistan rules, Pakistan burst, India splits into archaic quarrels that seemingly were on hold. China wakes up for the Olympic games: no respect for the disabled, but a scenic baffling show that impressed the media till they discover that Chinese industry produce killing food, toys. We do enter into the 21st century and it is a time of hardship and hideous world-wide battlefield. What shall happen if the West will no more be able to buy "developing countries products".

The problem is that we measure time in different ways. It is a real concern: Christianity will have to accept humbling down. The Jews may be guided by some unexpected Providence/Protection to continue their way in Eretz. Again and again: there is too much ignorance, cold, chilly refrigerating relationships. In Moscow, it is easier to hate and to despise the others rather than prolong the traditional "druzhba - friendship" natural trend of the Slavic soul. We need time. Time is elastic and does not depend on any of our time-tables.

Saint Silouan the Athonite, declared: “Keep your soul in hell and do not despair”, which definitely links the Oriental tradition with the powerful rise and revival of Judaism.

Nonetheless, there is a profound gap between the Jewish and Christian approaches with regards to this darkness or “night”. The reading portion of this week is a twofold one; the second portion is usually read after Rosh HaShanah. These Shabbat readings “Netzavim-Vayelech\נצבים-וילך” are thus to be found in Devarim / Deuteronomy 29:9-30:20 and 31:1-30. We should bear in mind the following Shabbat Teshuvah\שבת תשובה that will include the reading of the song Ha’azinu\האזינו which concludes Moses’ life and introduces to the forthcoming Day of Atonement.

We experience that our memory can be terribly narrow, short-sighted. This is true in our own lives and records. We may be swirling in a world of pictures, takes, shots, videos and films. Images are stored en masse and fade. Days pass, disappear and change. There is a special way for Jewishness to apprehend tenses. Still, Judaism cannot focus on any positive “night or darkness, absence of eclipse / tzimtzum\ציםצום of God”. With much reluctance or acceptance, Jewishness know in their insides that God alone - and truly only God provides and secures, helps and corrects human distress and wrongdoings.

Christianity has it as a part of natural Gentile and “heathen-rooted” tendency. It turns to be a positive experience because it shows that God chooses and man may feel as left aside, abandoned. The most difficult part for Jews is to admit that God's posture is not linked to idolatry. Indeed, faith in God may show as in Gen. 3:19; “Al efer tashuv\אל עפר תשוב – you shall return to dust”. The so-called “culture of death” has reigned over too many events that affected Christianity in the past century.

On the other hand, Jews may forget that they are proposed two ways, once again, for the last time before Autumnal New Year: blessing or curse. Indeed we ask that the year end with its curses and that New Year start with God’s blessings. Does it mean that we enjoy any real free will and any free choice? Pre-destination and absence of free will or conscience have prevailed throughout the Christian history. They put a lot of souls to some spiritual "death" and at stake. The Catholic Church revised this essential point during the last Council that ended in 1965. The Oriental and Orthodox Churches are less flexible until now, though they mainly focus on conversion, return to God and resurrection. The Orthodox Church and all Oriental Churches are curiously vectors of joy, profoundly relying upon resurrection and goodness, beauty of redemption the whole of the creation.

Judaism knows that full freedom depends on the way the believers understand or may feel that the Mitzvot are so real/too real and how they can abide bodies and souls. God and Jews are "too much - me'al kol yitron-odef - beyond all surplus or payback. In the worse times, Jews still look forward and go ahead. It may resemble some crawling creeping move or, on the contrary, trust that any trial can be ovecome and lead to daily, weekly, monthly, yearly and even everlasting joys.

The reading portion proposes a set of choices to which we are submitted beyond any personal decision. True, we are called to bless, to build, support, save, cure and help. Daily life may be rather a burden that too much misses simple justice. We have seen that during the year: “shuv\שוב – again, return, renew” is the main spiritual and human tendency. Judaism is shaped to value life and not death. Life supersedes anything and this is the exceptional spiritual plus that Judaism brought and maintains, and somehow sustains among the Nations. It is the real challenge of the hardships faced in the timid development of a dialogue with the Christians. This is the terrible difference between Jews and Christians. Just as the night would seemingly be considered as a positive sign of humbleness, death may be a temptation to see if survival is possible. Judaism focuses on a choice: take the good measure of our nights and days. Why should God prolong them?

“Veshavta ad HaShem your God\ושבת עד יי אלהיך – you will return to (= until) the Lord” (Deut. 30:2). Hebrew says “ad\עד – until” because God expects that the believers or humans in general turn, convert, respond in a swiveling and revolving move toward God until they reach Him in the “ad\עד = eternity, world-to-come, forever” and not only for a while, say even a “year”. And the same verse continues: “You (gather) them again (“shav\שב”) those that were scattered (“shvutecha\שבותיך – deported that you call back and return”).

Jesus also spoke of newness, of making all things new. But this is at the core of what Rosh HaShanah and the reading portions want to teach us this week. This kind of newness that is a perpetual call to all human being that has a breath of life: indeed things are new.

Then, it is true that there are different schools. People are often scared to place their bets. They can also pretend that they don’t care: "what will be, will be". There are tons of clichés, if any: life is too short; I do what I want; this is MY decision. The real challenge in the “teshuvah\תשובה – conversion, penance, response, revolving return forever to God” is that every soul be ready to invest up to the maximum, more than anything they think to possess in order to get to the highest possible point. This is called the "highest effort" that surpasses every effort. That’s the point. It really shows the price of life. A Jewish Chassidic group has this year this kind of wishes, showing a multi-handicapped who calls to turn to Life. At first, such season’s greetings may rebuke. But they are real. They are authentic as when I see my heavily handicapped daughter breathing with difficulty. Still, she enjoys life and breathes faith at home and at her work. Just as so many injured, sick or disabled often may show us. It is not possible to fool them with pious words about God. This means that the highest effort is a personal move that also can reinforce the weak and the strong.

On September 27, the Eastern Orthodox Church of Jerusalem will celebrate the "Life-giving Cross". It may take some time - even centuries - before non-believers and some Christians as well - will understand that nobody venerate an instrument of torture. True, there are deeply rooted "sado-masochist" tendencies that crep and annihilate our feelings of redemption and pardon. This feast corresponds by a meaning hazard or necessity to the automnal Jewish New Year and day of Atonement. The Life-giving tree of life (Cross according to the Eastern Orthodox tradition) was overcome by the Resurrection of Jesus of Nazareth. Otherwise, we are none and without hope. We are liars. Both the Jews in the Gospel (Matthew 27:64) and saint Paul make this statement. The faithful is a person that crossed over and reached eternity. In that sense, "there are no Jews nor Gentiles" (Colossians 3:9-11) but the creation that is tov me'od\טוב מאד - very good" ( Genesis 1:31).

“Remember us for Life, King Who desires Life, and inscribe us in the Book of Life, for Your sake, Living God - זכרנו לחיים מלך חפץ בחיים וכתבנו בספר החיים למענך אלהים חיים”. Paul of Tarsus wrote: "Walk in wisdom that are without (bonds), redeeming the time" (Colossians 4:5).

Av Aleksandr [Winogradsky Frenkel]

September 23/10, 2008 - כ"ג דאלול תשס"ח\יום ב בסליחות

Photographs: The "grapevine Georgian saint Nino Cross.
יונת ירושלים בכותל המערבי
Jerusalem dove at the Western Wall.

Avodah: Ora et labora - pray and work

In his "Brief an den Vater" (Letter to the Father - his dad), Franz Kafka reports how little František (his name in Czech) was stunned by his father answering his question on Yom Kippur's eve at the synagogue: "What is sung right now”? The father could simply point out the words in the "machzor\מחזור - festive prayer book" without even looking at the book or reading anything! Although more note books of Hebrew exercises were found after his death than manuscripts and books, Kafka - as the many Jewish Pragerjuden (Prague Jews) who spoke German - lived in a transitional society that still endures and affects in many other ways, the Jews as also non-Jewish believers who choose a secular lifestyle of quality. Prague, Budapest and Vienna are the best a la page tours for Israelis in search of their “nebech” (simpleton, poor thing in Czech) roots with strudel (now computerized for net domiciles) and “prst crz krk = finger through the throat” gustoes of uneasiness). The Pragerjuden exerted a special impact on our new-old society. Let's put it that way: All humans may pray somehow, somewhere, for some reason. Each individual - even say a believer in waterlily deities, full animist or atheist, may address some demands or requests to some superior deity or intercessor. Thus, people would mainly focus on themselves and their capacities to shape a god out of wood, fruit, earth, animals. Some pet addicted may get it with their dogs, cats, or pigeons. Why not? They simply mirror their demands to idols that are under their control and their expectations are primarily self-centered, anthropological by nature. Curiously, their demands to some "deity" appear to be a monologue. Mythologies and their numerous deities are importance because they explain how humankind could get to the One God. Salomon was a very wise king but he fell because of the multitude of his wives and concubines who worshipped all sorts of gods. The same tendency shows at the present. On the other hand, the Jewish tradition is deeply connected with God as the Bore HaKol Yakhol\בורא הכל יכול, the creator of heaven and earth, time and space. The Jews are indeed either in timeless contact, dialogue with the Adon Olam (Master of Universe, of time, Visible and implicitly invisible world) or emotionally, spiritually, intellectually challenged by Avinu Malkenu\אבינו מלכנו (Our Father, Our King), Avinu shebashamayim\אבינו שבשמים (Our Father Who is in heaven) or HaShem\השם (Name of the One God - the four consonants which was solemnly uttered on Yom Kippur as reminded on that day. HaShem HaMeforash\השם המפורש would rather presuppose that God is "staying aside". We may think that prayers have been predetermined for ever and cannot change. Praying is linked to time and space. In many aspects, it relies, in the Jewish tradition, upon the first verse of Bereishit\בראשית/Genesis: "In the beginning (bereishit\בראשית: to begin with after an action which is not defined), God created (cut, shaped, thought out; Talmud Sanhedrin 38b) a) the heaven and b) the earth (HaAretz, i.e. a rush - "ratz", according to a dynamic will (ratzon). The Italian Galileo was condemned because scholars then thought the world is stiff and does not move. True Judaism and monotheism underscore that our earth and endless galaxies are on the move. This rotating system imprints, in a positive way that still maybe be unbearable because of changes, all the components of the world, including human beings. These are the last shaped creatures, but God designed mankind with a special body that evolves in a specific and limited room, with a limited space and cultural history. Prayers developed in a context where there is a strong feeling that "panta rhei" (Greek, all things are in flux = Sanskrit: "sam-sara") and that night turns into day, sunset and night again, by space and time-related areas. Judaism and Christianity as Islam are aware to develop inside the realm of time and that prayers can change the course of time (Habakuk 3:11 when sun “stopped”). Hebrew "Hitpallel\התפלל - to pray" comes from "palal\פלל = divide" or "pillel": to arbitrate, intercede, e.g. pray as in the Talmud where "these are rising actions" (Shabbat 55b) or in "to tarry a while in thoughts and then lehitpallel - utter the prayer" (Talmud Berakhot V:1). Indeed, prayers have often been a simple conversation with God, sometimes arguing talks (as Abraham about Sodom (Genesis 18:24-33), but always free speech, meditation, demands, requests, supplications, implorations, expectations. Silence or uttered words (Hannah, Samuel’s prophet is the model for Jewish praying), songs, complaints. All traditions insist on the fact that one must pray slowly. Written words appear always new for who pays some attention. The Jews are praying racers, not in the sense that they should read quickly. On the contrary, they should “ruminate” the word of God (“yehgeh\יהגה”, cf. Psalm 1:2) and not hurry up like the heathens. The same is taught by Jesus: “In praying do not babble like the pagans who think that they will be heard because of their many words” (Matthew 6:6-8). In Hebrew, we use “avodah\עבודה” for both our professional activity and “Divine Service”. These are the two facets of one call: how to work, breath and have serious talks with God, hear Him. The word does suggest that we are “servants – avadim, but not slaves!” This is a call to make holiness visible in society. Saint Benedict use to say the same in Latin: “Ora et labora” (pray and do your work). Yiddish has caught up with insights non-Hebrew words from Gentile Christianity showing the profundity of soul demands: “oren\ארען” = Latin: orare, to pray”; “bentshen\בענטשען” as in “lomir bentshen\לאמיר בענטשען” for the Prayer after Meals (Birkat Zimmun\ברכת זימון, introduction) = Latin: benedicere, to bless”; “molyen zikh\מאליען זיך” = Polish: modliwy sie/Russian: pomolit'sia\помолиться, to pray, implore”; “davenen\דאווענען” = French: “divin”, divine – or maybe Aramaic “davun\ܕܒܘܢ - דבון” (to languish)”. Some people are reluctant to work and rely upon social organizations to fund them, others go on strike or stubbornly refuse to change and can split from society. The same in the world of prayers! Some would never accept prayers or argue about the phrases. All sorts of schools and tendencies exist. Judaism has systematically linked praying and body movements, members on the move. The Quakers shake, mostly in silence… Modern Eastern Orthodoxy insists on the importance of equanimity and personal equilibrium. Western Catholicism includes music instruments that are forbidden in most Oriental Churches as in Orthodox Judaism since the Magrefah, sort of organ of the Temple, is destroyed. Prayers are often repeated. They constitute a pedagogical tool that allows us to grow at any age. It should not be taught in a rebuking way. Paul of Tarsus wrote: “Do not provoke your children to anger, but bring them up with the training and instruction of the Lord” (Ephesians 6:4). Prayers can be found on the net, but praying cannot be computerized and is not virtual. Then, home atmosphere, cooking, family activities, dialogues and times for privacy do constitute a whole part of praying goings-on. Judaism and the Oriental Churches regulate in various ways the sexual life of husbands and wives in order to renew the freshness of love and desire. Intimacy in a family is a major praying activity that makes parents and children alive and enjoying the Presence of God. Kosher food rules and the very similar importance of healthy food in the Churches ( more in force in the Christian Orthodox Churches) insist on getting aware that humans witness for more respect toward everybody and the products of the earth. Charities, volunteering activities constitute a great achievement as the result of a radiant life of prayers. Encounters are the same as said in the Sayings of the Fathers/Pirkey Avot\פרקי אבות (3:4) and the Gospel (Matthew 18:19-20): “when two or three are gathered in the Name either the study of the Torah or God’s Name” His Presence is a light in their midst. This teaching about "prayers" was partly published in the "Zevach todah\זבח תודה - thanksgiving sacrifice" that I proposed for the Hebrew communities in 1989 after 10 years of liturgical creation in accordance with the Jewish and Christian traditions. It was based upon the imperative of the Jewish way to utter prayers to God as the Word and the One Who creates, reinvigorates, sustains and maintains us alive. There is one constant teaching which is a fundamental: Hebrew definitely underlines that a servant of God is a man/woman who is a "eved Elohim - עבד אלהים". On the other hand, "eved\עבד" implies that the servant/server are connecting with God and serving Him in a free bond - it is a work: עבודה - avodah. Pope Benedict XVI referred to this saying of Benedict of Nursia: "Ora et labora" in his lecture at the Collège des Bernardins" in the presence of the French intellectuals. For the 1500 anniversary of Saint Sabba, the Greek Orthodox Patriarchate of Jerusalem had organized a special session with a series of lectures about the impact of the saint upon the development of the then Palestinian praying services and divine liturgies. Archbishop Aristarchos had insisted upon the fundamentals of monasticism and the structure of the prayers that linked Jerusalem and the Judaean desert original tradition with the rules implemented by Benedict of Nursia. These common bases are significant, in particular when the faithful have abandoned or lost the meaning of their rites. Praying is a free task, a task that leads to freedom; God's paroles and human parlance come together and can show the Oneness of communities united by true spirituality. av Alexander Winogradsky Frenkel September 19, 2008 - יט דאלול תשס"ח Photograph: Jerusalem, oneness of numerous prayers.

Tochechot / Reproofs

There is a rather strange verse in the Gospel. After his resurrection, Jesus told his disciples to get some fish to eat. They were on the beach. "Simon-Peter (Kaipha\כיפא) went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three (153\קנ"ג) of them" (John 21:11). The intriguing point is that before the decision of the Sages at Yavneh and when the Temple was still extant, the Torah was not read over one sole year as we do at the present, but over a period of three years. There were153 parashiyot\פרשיות / Torah reading portions. Each reading portion is like a "shanah\שנה", if not a "rosh hashanah\ראש השנה - cappo d'anno (It.) = (the) cape of a year" that instructs us according to the demands "tiftach\תפתח = open the gates" during Neylah of Kippur / the closure of the Day of Atonement\נעילת יום הכפורים. Thus we turn the cape of a certain period of time, or a page, we round along new openness or closets.

Interestingly, although Jews and Christians are rarely aware of that, the Early Church adopted the same weekly pattern of readings. The Syrian-Orthodox and the Assyrian Churches did keep in Aramaic four basic readings. They are meant to allow people to get a deeper understanding of time. Why history continues though cannot circle back and forth, mainly over one year as most Churches do at the present.

In 1965, at the end of the Second Council of Vatican, the Roman Catholic Church decided - only as regards the Latin rite, , to break down the readings in three different cycles suggested over three years. They also reintroduced large portions from the Bible. The Byzantine Churches retained a systematic envisioning of time "spreading-expansion" that is definitely structured upon the basis of the Jewish series of weekly readings. Thus, the Anglican and Episcopalian Churches read "lessons", which correspond to the order of age and time deployment. The very first verse of the Hebrew Torah does not describe a big bang or a set of fragmentation that led to the creation of heaven and (rotating) earth.

Let's have a Zen or frightful crashing party. It is important to feel this move, immense energizing impulse that may seem to be partially or totally irrelevant and so short-timed. At any age, a verse, a word can reach out to our understanding of events, without any prior premonition. Then, each instant teaches individuals and congregations about the relevancy of what others would consider as indistinctive and lacking exact goals or prospects.

As the (Jewish) year floats till its untouchable and invisible borders preceded by the “yamei slichot\ימי סליחות – days of penance”, the engrossing nature of the present ending-up life & Torah portion looks like some sort of chaotic breaking cut. A bit difficult to understand? The parashyot/פרשיות - weekly reading portions inspirate our cultures and societies in order to cure all trends towards imbalance. We are supposed to read these reading portions and their related haftarot\הפטרות / readings from the Books of the Prophets. They progressively instillate new insights into daily life.

Thus, Hebrew is quite peculiar because of the great variety of interpretations that are proposed by changing the vowels and phrases. Tradition imperatively to read aloud and physically feel (bowing) the Oral Law that brings forth the special style of Mishnah and comprehensiveness.

Good, we supposedly went out of the Land of Egypt, the House of serfdom. We are free. And we ARE. And God… He does exist / He is life-giving. He does direct our lives. He is One. His goal: humans are One, only one singled out humankind. At the present, Israel has no guaranteed and secured borders. Cities turn to be towns distanced by villages. We emerge with difficulty from years of complex societal shame that corrupts us in different ways. The problem is how to make it a cohesive relevant challenge inside the Jewish spiritual life and move ahead into the future. Things are new by definition for the Jewish tradition: past and present are "gone" seconds after seconds, centuries, thousands of years that are egal to one day, "yom etmol\יום אתמול = yesterday's day". This is why Judaism is definitely optimistic, futurist: past and present are movements of forthcoming eternity, when time will not kill or hurt anymore. "Omnia vulnerant, ultima occit - all (hours) hurt, the last one kills" is unknown to hope beyond hope and suffering in Jewishness.

This week, the reading portion is “Ki tavo\כי תבא = When you have to come (into the land)” in Devarim\דברים / Deuteronomy 26:1- 29:8. Curiously, the portion scrolls up and down again the wonders that happened with the very first Mitzvot / Commandments given by God since the way out of Egypt. Again, the words try to clarify what seemingly remains obscure to human hearts. We love to blind ourselves. The last verse of the portion sums up God’s indication: “Therefore diligently observe the words of this covenant so that you may deal wisely (“taskilu et kol asher ta’asun\תשכילו את כל אשר תעשון”)” (Deut. 29: 8). Yes, Moses reminds “that his/our ancestor was a wandering Aramean… who lived as an alien and a poor number (vayagar sham b’mitei me’at\ויגר שם במתי מעט = poor as dead and low”)in Egypt” (Deut. 26:5). He recalls that the land of Israel “is flowing with milk and honey - eretz zavat chalav ud’vash\ארץ זבת חלב ודבש” (Deut. 26:9.27:3). He mentions the offering of the first fruit and the tithe to be given to the Levites, the foreigners, the orphans and the widow. This deals with the “orlayim\עורליים / first fruits” and the “reshit ‘on\ראשית עון” as regards the firstborns.

In entering New Year 5769, we quit or, let's say, that God memorizes 5768. How did we behave with regards to to remitting all debts and offering the first fruits of a soil that was given a rest?

It does not mean that we can unify. Does it show that we are involved in dialogs, good deeds? How do we accept to gather together? The Lord clearly and repeatedly asks us to build up unity through the Mitzvot. We are in ages when "breaking the stones sounds more real than assemble them".

The “divrei haberit\דברי הברית = the words of the Covenant” announced by the Holy One are also linked to “devorim\דבורים = bees” that collect the nectar in a sort of oneness task. Numerous believers – in particular in the One God (various style and moods) – may humble themselvesf, preferably suggesting the others to bow, kneel down and acknowledge they are right. Faith is not a race and impose respect.

Two weeks before 5769, the reading portion recalls that we have no power over God. This also implies that nobody has any right to self-glorification, pride. This week, God seriously warns us, again and again, as in the first commencements (rishonim\ראשונים) that He can bless and He can curse. This does not apply to our enemies – No! He can curse us as Jews or Christians. He can curse those who fake to accept the Mitzvot and dishonor them. There is no place for playing the fool with that. We often do play the fool anyway. How God would decide to “remove his chosen” and erase them? The problem is that He can do that. We did experience that. We are indeed the survivors of the many floods. We should pay some attention: hurricanes, storms, earthquakes, monsoons, tycoons and tsunamis may be signals to get rid of our nonsense and look into wisdom.

True, “I (God) wonder whether in this generation there is one that accepts “admonition / tokhechah\ תוכחה” (Tractate Arakhin 16b) and “Man loves reproofs (“tokhechot\תוכחות”). For as long as reproofs are in the world, ease of the mind comes upon the world as also good and blessing” (Tamid 28a). But Judaism has a one time word, full of ambiguity and realism to describe the position of the true believer: “He’emirechah hayom\האמירך היום – a hiphil verbal form = (The Lord) has obtained your agreement / promise / reached that you said – admitted – recognized as His treasured people as He promised you, and to keep His commandments” (Deut. 26:18). Here is the point, the real one, based on the paradox of faith. “Yoqer yaamir\יוקר יאמיר… Prices increase and go high” (Sota 49, 72) because “recognition, promise, agreement” may at times be confused with “arrogance, pride, pretence”.

In the positive sense, “he’emir\האמיר = to admit, recognize” creates a sort of constant link or bond between God and human beings as the bride is engaged with her bridegroom. This relates to the offerings of the first fruits that can be traced back to the way out of Egypt. The mitzvah to don the tefillin / phylacteries is performed as a bridal attachment (Hosea 2:21-22; compared to the Song of Songs and Menachot 60b about “the Throne of Glory / Kisse HaKavod\כיסא הכבוד”).

John the Evangelist states something similar in the Book of Revelation: “The Spirit and the bride say “Come – Marana tha\מרנא תא -ܡܖܥܐ ܬܐ” and let everyone who hears say: “Come\תא - ܬܐ” (cf. Piyyut “Akdamut milin\אקדמות מילין – Before saying any word”) (Apocalypse 22:16).

This bridal commitment has to be reinforced and this is also a matter of concern in our society. Indeed, we utter words as God spoke His words and they are trustworthy, because we experience as numerous generations before us that they are seeds of what we look for: truth, hope and life.

av Alexander Winogradsky Frenkel

September 15, 2008 – טו דאלול תשס"ח

Photograph: The whole TaNaKh on a rice grain, university of Haifa (technion)

Stones, children and ethics

Judaism is built upon strong foundations, large, big, enormous as the basic "avanim levanot\אבנים לבנות/ white stones" that can seen at the Western Wall. True, the visible stones are not the foundations: these can be slightly seen under the tunnel on the side for men and they are planted deep beneath the earth on the place. Heavy blocks were weighing up the Temple Mount. Weighty blocks of stone brought as living pieces to support and protect the Divine Presence.

"Even\אבן - stone" is curious in Hebrew. English comes from Old Norse "Steinr", cf. Germ. "Stein", Du. "Steen" used to describe rocks. The root is comparable with Sanskrit "Styayate - hard pieces of standing material that thicken, curdle", Gr. "Stear - fat". Lat. "Petrus - stone = Gr. Petros, Syriac Kaifa = head) refer to weight and strength. The same with Gr."Lithos" that generated "Lithium", used for energetic power. It is the name of a specific medicine used for curing depressive moods. Slavic "Kamen'/камень" is linked to "hammer" and corresponds to these energizing capacities. On the other hand, Slavic “Stena/стена” means “wall”, not necessarily made of stones.

Hebrew supposedly comes from the same concept of "power, strength”: "even\אבן” from “avar\אבר” (with an alef) : to be bent, thick, pressed" as: "throwing a (heavy) stones into a leather bottle has no effect because it is indigestible" (Pessahim 12b). Evarim/n\אברין = meat or "three meats as edible parts of an animal limb" (Shekalim 8, 3); "ever\אבר - male genital member" and tower of protection in a city (Hullin 101b, Sanhedrin 107a), just as in English Slang ("testicles")."The corpse was put on a closing immovable stone" (Niddah 69b) which is found in the Gospel with Lazarus' resurrection (John 11:39) and the removal of the stone of Jesus' tomb (John 20:1).

The Holy Ark was located on "Even shtiyah\אבו שתיה - foundation stone" in the Second Temple (Yoma 5, 3). This refers to a place of birth, for feeding newborn babes (the faithful) as "oven [linked to beyn\בין = between and banah\בנה = to construct]" which means "the passage or vagina through which the embryo goes out" as in "the place here the child comes to light" (Sota 11b; cf. Ex. Rabba 1). But “even\אבן” may also be compared to “holid ben/banim\הוליד בן-בנים – to birth sons” as in the psalm: “Im HaShem lo yivneh vayit\אם ה. לא יבנה בית – unless the Lord builds the house, those whose build it labor in vain” (Tehillim 127, 1).

John the Baptist has a very clear saying: “I tell you, God is able from these stones (avanim\אבנים), can raise children (banim\בנים) to Abraham” (Matthew 3:9; Luke 3:8).

Most memorials were made of stones, from the gigantic human form monolithic statues Easter of Island/Rapa Nui to the Stonehenge (Stone gallows) mystical circles in Great-Britain. They are similar to the Celtic “men/maen hir – long (high stone)” that point to the sky in Brittany or Wales. The “Dolmens” are rather flat large stones under which people were buried and also a place for banquets as most cemeteries and burial places are in most civilizations. Strangely enough, Mother Earth seems to eat up human limbs deposed in stone graves. In the wonderful Danish film "Babettes gæstebud - Babette's banquet", the French female chef cook delicious "quails in sarcophagus" ("Sarcophagus = flesh eater").

On the one hand, stones symbolize hospitality and conviviality. Interestingly, till the end of the Roman architectural style, churches were built with “flat” roofs, just like synagogues or mosques. Then, Gothic belfries showed the human pretence to reaching out to heaven. A kind of remake of the “Babel-like” dream to attain God.

"We are strong". Everywhere we go, we hear that we are strong, as Israeli society composed of many nations and various people coming from the whole world. The Jews are strong, the Muslims are strong. The Christians are strong. Our strength is exactly like these mythical soap series that nurture our TV screens.

In fact, we are segmented, fragmented, split and this contradicts the traditional Jewish and Christian patterns of faith vs secular life. On the one hand, we want to be fit, firm, slim, nice and credible, as those above stones, rock building and monuments. On the other hand, we are overfed and often fed up, chubby and meaty, full of oil and fat. Still we have the nerve to pretend that we can ascend to heaven by our own forces.

This is indeed a paradox: we would accept to belong to various Jewish streams as long as they don’t bother our own micro-stream. At this point, if a huge Passover Seder would be organized throughout the country, a unique Pesach Seder, very few of us would accept to share the account of the Aggadah, the order of the memorial Seder (cf. Y. Leibowicz). We would split about the way meals were cooked… and the spiritual meaning of such an event. We would exclude some non-Halachic Jews, all sorts of Christians. Thus, where would the Muslims and Baha’is find there place? Curiously, it seems that Judaism would face and overcome such a situation. The Christian Churches and sects are far too split and it is a challenging situation to be a true Christian believer in the Holy Land at the present. It has been a challenge from the very beginning of the Church.

It is a challenge to believe in God. On September 9th, we will commemorate the assassination of Fr. Aleksandr V. Men' [o. Александр В. Мень], one of the greatest spiritual leader of the Russian Orthodox Church. He was killed 18 years ago as he was on the way to serve the Divine Liturgy in the morning in his church of Novaya Derevnia/Новая Деревнья.

He was killed by a man who slayed his back with an ax. He was born into a Jewish family and had been baptized in the Orthodox Church. Jews and Catholic "heretics" were slaughtered that way in times of crisis. Fr. Aleksandr Men had a huge influence on the renewal of the the Russian Orthodox Church. This cannot be ignored or kept in some underground stand, in particular in Russia. The recent death of the writer Aleksandr Solzhenitsyn reminds us, this year, of the powerful combat and sacrifice performed by some personalities.

Fr. Men's books are known everywhere in the world and he influenced theological reflection and training. His famous book "the Son of Man - Сын человеческий" underscored the power of faith and incarnation. It insists also on the importance of holiness and humanity. The Eastern Orthodox Church has developed a long tradition of honoring the Saints, those who modelled their lives on the Way of the Son of Man. The Russian and Ukrainian, Romanian, Georgian and other Orthodox Churches have canonized thousands of "new martyrs". They sanctified the whole of the 20th century marked by mass murders and extermination. Each day is consacred to the commemoration of the saints.

It will be a long way to get to freedom for all Oriental Churches. Fr. Aleksandr Men has a lot of "spiritual sons and daughters scattered throughout the former Soviet Union, in all countries and also in Israel. They show that loving-kindness and praying with love and prophetic insights can breach stones and birth new children of God. His heritage slowly grows beyond all power or might.

av Aleksandr




Photographs: Icon of late Fr. Alexandr Men. Many faithful hope that he will be canonized and recognized as a saint who offered his life for the Church and the Unity of the Church.

The Novaya Derevnya church, drawing by N.R.