MeetingRimini 2014: conference on the Power Of The Heart (Fra Pier Battista) | abbaa

MeetingRimini 2014: conference on the Power Of The Heart (Fra Pier Battista) | abbaa

MeetingRimini 2014: conference on the Power Of The Heart (Fra Pier Battista)

Meetings
in Rimini (meetingrimini) and the conference given by Fra Pier Battista
Pizzaballa, Custos of the Franciscans in the Holy Land. The
intervention is moving, realistic, beyond all present media and politic
tendencies - it shows a real connection with "the Service of the
Brother" as sketched out in the Eastern tradition. The point is that
Father Pier Battista is heading the structure that is present in a large
part of the Fertile Crescent, from Egypt to Turkey through Sinai,
Israel, Palestinian Territories, Lebanon, Jordan, Syria along with a
basis in Cyprus. It makes his testimony "theological" which is quite
rare at the moment and Christianly comprehensive. Listen to the whole,
because Emilia Guarnieri makes an extensive introduction to the purpose
of the 2014 meeting,

"http://youtu.be/bE-I15jZTfY"

Tisha Be’Av 5774, 100 years passed, and far more centuries

Western Wall and Entrance to the Anastasis

Tisha be'Av/ט' באב (מנחם) - The Ninth of the Month Av

This day is so special for Jerusalem, I mean all the inhabitants of
Jerusalem. The Orthodox Church walks ahead of the commemoration of the
Prophets Elijah, Elisha and Ezekiel who had a special relation to
"vision, envisioning" times and delays. The Church of Jerusalem and the
Eastern & Oriental rites will also celebrate toward the end of
August the feasts of Mary (Mother of Jesus of Nazareth) and the Cross.



Tisha Be'Av put a specia lmilestone in the development of history. It
first refers to the destruction of the two Temples of Jerusalem: a) in
586 BC/BCE when the Babylonians destroyed the Temple and deported the
Jews to Babylon. b) In 70 AD, the Romans totally destroyed and burnt the
Mikdash/ the Holy Temple to the full.



Volens nolens, both Jews and Christians in our days live on this event.
It took time for the Christians to elaborate a real and substantial
theology that linked the destruction of the Temple to the resurrection
of Jesus as he told in advance (John 2:19 & Matthew 26:31).



On the other hand, the destruction of the "Temple-House of prayer for
all the nations" did not destroy the Jewish community. As the tradition
teaches, times and delays happen with regards to the way people were
behaving in their service of the Lord. It is said that the first Temple
has been destroyed because of the way the "servants" were acting with
rational hatred, while the second Temple came to be erased because of
their irrational hatred. It means that the Jewish community is aware and
this is the question for the day, that sin grew too far and led to
destruction.



In return, it is known that when Yohanan Ben Zakkai saw the foxes coming
out from the Holy of Holies (Devir/דביר) he burst into laughters and
said to Rabbi Yehoshu'a that "this means that I will see the coming of
redemption. His laughing is compared in the Jewish tradition to the
attitude of Sarah when she heard that the visitors/angels told she would
give birth to a son. Others refer to the words of Rabbi Akiva in Talmud
Shekalim and Makkot 24b who als olaughed when he passed with his
disciples near the destroyed Temple. It meant that they saw the veracity
of Zachariah's prophecy on the redemption of Jerusalem as the young and
the elderly will be heard in the streets of the City. This is why Av 15
(= 2014/08/11) as when the Temple was alive (as said in Hebrew), is the
day of "love", in ancient times the beginning of grape harvest.



For each Jew, since the time of the destruction of the Second Temple, it
means that the people witness and "memorize, make a trans-generational
and beyond time testimony" that the Temple has been destroyed till it
will be rebuilt. Each generation thus ascertains that redemption will
come in due time that only belongs to God's will. Judaism has a teaching
that, on the day the Temple has been destroyed and "wiped out", the
Messiah came to be born. Over the generations of "physical absence" ,
the Place still gathered all the prayers of the House of Israel, locally
in Jerusalem as in the dispersion. Tisha Be'Av is thus a day of hope
and true faith.



World War II started in Europe on August 2nd, 1914 - on Tisha Be'Av 5674
- i.e. 100 years ago. The world, in particular the Western world and
Europe, commemorates this event these days. It led to the collapse of
the Ottoman Empire in 1918-9. In 1917, the Balfour Declaration
recognized the project of a Jewish homeland for the Jews. For the first
time in the two millenia history, the Jews who were living in countries
that were in conflict, had to fight against Jews embattled in ennemy
states. Some were Austrian-Hungarian, German, French, British citizens.
They came to fight against other Jews for the sake of other powers. The
starting of the Jewish homeland in Eretz Israel allowed the Jews not to
fight against theirs' but to gather and launch a process of rebirth of a
Jewish presence beyond long centuries of destruction.



When we consider the situation in Jerusalem, we live in the midst of a
mystery of death/destruction and resurrection, Presence and absence or
visible and invisible Presence. In Jerusalem, the CHurch of the Holy
Sepulcher is also called the Anastasis, the Place of the Resurrection of
Jesus. He suffered death on the Cross at the Golgotha and was buried in
the then-garden on this hill. The Tomb was and is empty. We celebrated
yesterday the feast of the first true Apostle, Mary Magdalene, whom the
Resurrected called by her name. He told her to announce resurrection to
the scared disciple who were in despair. Today, the Tomb is empty. The
Sacraments/Mysteries of the Church (in particular the Eucharist)
proclaim the presence of the Lord. He remains "physically invisible".



For the Jews, the Temple is not visible but there remains as a living
memorial, an "absent Presence". Both Jews and Christians are rooted and
firmly established in this terrible day of destruction, precisely for
both Jews and Christians, in this "visible absence.



It makes all that happens to this very place a permanent "bridge in fire" whose future only depends on the Most High.


[From the CHaBaD online site]


Afternoon of the 8th of Av


The restriction against studying Torah—other than sections that
discuss the destruction of the Temples or other sad topics—commences at
midday on the eve of the fast. With few exceptions, the prohibition
continues until the end of the fast.


Tachanun (penitential prayer) is omitted from the afternoon prayer, as well as from all of the Tisha B’Av prayers.1


The final meal consists of a hard-boiled egg and a piece of bread
dipped in ashesShortly before the fast begins, we eat a “separation
meal.” This somber meal is not very plentiful—it follows a larger meal
eaten a bit earlier. This final meal is eaten while sitting on the floor
or a low stool. It consists of a piece of bread and a hard-boiled egg
dipped in ashes, a symbol of mourning. (No zimmun is conducted when reciting the Grace After Meals.)


With sundown, all the laws of Tisha B’Av take effect.

Tisha B’Av Eve

In the synagogue, the curtain is removed from the ark, and the lights are dimmed. After the evening prayers, the book of Lamentations
(Eichah) is read. The leader reads aloud, and the congregation reads
along in an undertone. In some communities (not Chabad), Lamentations is
read by the leader from a parchment scroll.2


Lamentations is followed by the recitation of a few brief kinot (elegies) and the “V’Atah Kadosh” paragraph, followed by kaddish (minus the stanza beginning “Titkabel”3—which is also omitted from the kaddish recited at the end of the morning prayers).

Tisha B’Av Morning

When ritually washing the hands in the morning, pour water on your
fingers only until the knuckle joints. While your fingers are still
moist, you may wipe your eyes with them. It is not permitted to rinse
out one’s mouth—or brush one’s teeth—until after the fast.


Considering that we don’t wear leather footwear on this day, the
blessing “Who provided me with all my needs,” which primarily thanks G‑d
for providing us with shoes, is omitted from the morning
blessings.Tefillin are referred to as our “glory,” and on the Ninth of
Av our glory is absent


Tallit and tefillin are not worn during the morning services. Tefillin are referred to as our “glory,” and on the Ninth of Av our glory is absent. Tzitzit are worn the entire day.


Those who follow Sephardic tradition insert the “Aneinu” passage in
the Amidah. The priestly blessing is omitted from the cantor’s
repetition.


The Torah reading in the morning is Deuteronomy 4:25–40,
which speaks of the destruction of the Land of Israel. A chapter from
Jeremiah (8:13–9:23), which also speaks of the destruction, is read as
the haftorah.


After the morning prayers, it is customary to read the kinot elegies. The service then concludes with “Uva L’Tziyon” (omitting its second verse, “And this is My covenant”4) and “Aleinu.” The Song of the Day and “Ein K’Elokeinu” are omitted.


Work is permitted on Tisha B’Av, but discouraged. On this day, one’s
focus should be on mourning and repentance. If one must work, it should
preferably begin after midday.


It is customary to give extra charity on every fast day.

Tisha B’Av Afternoon

It is customary to wait until midday before starting the food
preparations for the post-fast meal. The intensity of the mourning
lessens in the afternoon, as is evident from the relaxing of certain
restrictions.


After midday, it is once again permitted to sit on chairs and benches
of regular height.Many have the custom to clean the house and wash the
floors in anticipation of the Redemption


Many communities have the custom to clean the house and wash the
floors after midday, in anticipation of the Redemption which we await.


In the synagogue, the ark’s curtain is restored to its place before the afternoon prayers.


Men don their tallit and tefillin for the afternoon
prayers. Before starting the afternoon prayers, it is customary to say
those prayers omitted from the conclusion of the morning services.


The Torah is read before the Amidah. The reading is Exodus 32:11–14
and 34:1–10, which discusses how, in the aftermath of the Golden Calf
incident, Moses successfully interceded on the Israelites’ behalf and
attained forgiveness for their sin. After the afternoon Torah reading,
the special fast-day haftorah, Isaiah 55:6–56:8, is read.


The sections of “Nachem” and “Aneinu” are added to the Amidah. (Note:
“Aneinu” is recited only by those who are actually fasting.)

Post–Tisha B’Av

Before breaking the fast, one should perform netilat yadayim, this time covering the entire hand with water, but without reciting the blessing.


The Temple was set ablaze on the afternoon of the 9th of Av, and
burned through the 10th. Therefore, the restrictions of the Nine Days
(such as not eating meat, swimming, or laundering clothing) extend until
midday of the 10th of Av.


However, if Tisha B’Av falls on a Thursday—in which case the 10th
falls on Friday—one may wash and cut one’s hair on Friday morning in
honor of the Shabbat.

FOOTNOTES
1.	This is because there is a verse (Lamentations 1:15) that refers to the Ninth of Av as moed, a word that can also mean “a festival.” This is a reflection of the idea that Tisha B’Av is the birthday of Moshiach, and contains the potential to be a great holiday—a potential that will be realized with the coming of Moshiach.
2.	In some communities that read Lamentations from a parchment scroll, the reader recites the blessing al mikra megillah beforehand. Levush writes that the prevalent custom to not read Lamentations from a parchment scroll is based on the fact that such scrolls were rare. Scribes did not customarily inscribe this scroll, as an expression of the yearning and great anticipation for the time when the Ninth of Av will be transformed into a day of rejoicing and happiness.
3.	Omitted because it is a petition that our prayers be accepted. We read in Lamentations (3:8) that “my prayer has been shut out”—so how can we petition G‑d to accept our prayers if they have been shut out?
4.	This verse is omitted because we are forbidden to study Torah—G‑d’s covenant—on Tisha B’Av. Also, so that it does not appear as if we were establishing a covenant with G‑d over the destruction.

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When we all need a repair and a rebuilding

"The fundamental aim of the Temple is the exact opposite of
iron. Iron is a symbol of death and destruction; implements of war and
slaughter are fashioned from metal and iron. Iron is a material used to
shorten life. The Temple, on the other hand, is meant to lengthen life.
Its purpose is to promote universal peace and enlightenment — "My House
will be called a house of prayer for all the nations" (Isaiah 56:7). The
incompatibility between iron and the Temple is so great that iron could
not be used to hew the stones used in building the Temple (Deut. 27:5,
Middot 3:4). With the Temple's destruction, the sweet music of prayer
and song was replaced by the jarring cacophony of iron and steel,
reaping destruction and cutting down life."



Think it over: we are on the eve of such meaningful times for each
"religion": the eve of Tisha Be'Av tomorrow night, the Orthodox Church
will remind Saint Mary Magdalene, the "first apostle" who met the
resurrected Lord in the Garden (as the Gan Eden, Paradise - the man woke
and saw the woman - here she WAS SEEN and called by the Lord to bring
the news that births to redemption), the Roman Catholics commemorates
st. Jean-Baptiste Marie Vianney, the model of the "curates, rectors",
exceptional insightful life of a priest whom st. Seraphim of Sarov had
heard of positively.

Who can really see the prayers shaping the fulfillment of redmeption,
this year, in the Mid-East, as in all the places in the world bec. faith
and prayers build us to see what is invisible and to be repaired; all
things can be repaired, each of us whosoever we are and unlocking the
walls.




Rav A.I. HaKohen Kook on Tsiha Be'Av: Terumah: The Iron Wall


The Torah describes in great detail the vehicle for bringing God's Presence into our world: the Mishkan (Tabernacle), the forerunner of the holy Temple in Jerusalem.


The Beit HaMikdash, the holy Temple in Jerusalem, was a focal point of Divine service, prayer, and prophecy; a vehicle to bring the Shechinah into the world. The current state of the world, without the Beit HaMikdash,
is one of estrangement from God. When the Temple was destroyed, the
Talmud teaches, the gates of prayer were locked and a wall of iron
separates us from our Heavenly Father (Berachot 32b).


Why did the Sages describe this breach of communication with God as a 'wall of iron'? Why not, for example, a 'wall of stone'?




A World Ruled by Iron


The metaphor of an iron wall, Rav Kook explained, is precise for
several reasons. A stone wall is built slowly, stone by stone, layer by
layer. An iron wall is more complex to construct; but when it is
erected, it is set up quickly. The Temple's destruction and the
resultant estrangement from God was not a gradual process, but a sudden
calamity for the Jewish people and the entire world, like an iron gate
swinging shut.




But there is a deeper significance to this barrier of iron. The
fundamental aim of the Temple is the exact opposite of iron. Iron is a
symbol of death and destruction; implements of war and slaughter are
fashioned from metal and iron. Iron is a material used to shorten life.
The Temple, on the other hand, is meant to lengthen life. Its purpose is
to promote universal peace and enlightenment — "My House will be called a house of prayer for all the nations" (Isaiah
56:7). The incompatibility between iron and the Temple is so great that
iron could not be used to hew the stones used in building the Temple
(Deut. 27:5, Middot 3:4).




With the Temple's destruction, the sweet music of prayer and song was
replaced by the jarring cacophony of iron and steel, reaping
destruction and cutting down life. At that tragic time, the spiritual
and prophetic influence of the Temple was supplanted by the rule of
iron. Only when justice and integrity will be restored, when the world
will recognize the principles of morality and truth, will this wall of
iron come down, and the Beit HaMikdash will once again take its place as a world center of prayer and holy inspiration.


(Silver from the Land of Israel. Adapted from Ein Eyah vol. I on Berachot 32b (5:76).)




Second reflection I can share:


We are so good at saying that "love and we love is real". For each
Jew, Tisha Be'Av recalls the destruction of the Temple of Jerusalem in
586 BC. by the Babylonians and in 70 AD/CE by the Romans and further all
the calamities that affected the Jewish communities. As for
Pessah/Easter or Shavuot/Giving of the Oral and Written Laws, each Jew
in his/her generation IS present at the destruction of the Temples
looking forward to redemption. This "active memory is quite parallel to
"memorial" in the Christian eucharistic mystery, i.e. that past is
present and runs ahead of a repairing and in-gathering future.



These days, all the faithful cannot pray for theirs' - for those they
feel connected with, for those they consider they are victimized
according to their opinion. When we pray, we ought to remember that
millions of souls do pray at very hour in this world and the saints also
intercede, beyond all the walls we would like to imagine. When we pray
for peace, we do not pray for the peace because of a specific nation or
some group of people - we only can join the prayers of all who do pray
for peace; this is not restricted to their own peace or the peace they
would dream. It reaches out to envision the capacity of God to allow the
humans to rebuild what they all have split.




Rav A. I. HaKohen Kook on Tisha Be'Av: Three Weeks: Rebuilding the World with Love


Rectifying Baseless Hatred


Why was the Second Temple destroyed? The Sages in Yoma 9b noted that
the people at that time studied Torah, observed mitzvot and performed
good deeds. Their great failure was in sinat chinam - baseless hatred.
It was internal strife and conflict that ultimately brought about the
Temple's destruction.




How may we rectify this sin of sinat chinam? Rav Kook wrote, in one of his most oft-quoted statements:


"If we were destroyed, and the world with us, due to baseless hatred,
then we shall rebuild ourselves, and the world with us, with baseless
love — ahavat chinam. (Orot HaKodesh vol. III, p. 324)


This call for baseless love could be interpreted as following
Maimonides' advice on how to correct bad character traits. In the fourth
chapter of Shemonah Perakim, Maimonides taught that negative traits are
corrected by temporarily overcompensating and practicing the opposite
extreme. For example, one who is naturally stingy should balance this
trait by acting overly generous, until he succeeds in uprooting his
miserliness. Similarly, by going to the extreme of ahavat chinam, we
repair the trait of sinat chinam.


This interpretation, however, is not Rav Kook's line of thought.
Ahavat chinam is not a temporary remedy, but an ideal, the result of our
perception of the world's underlying unity and goodness.




The Source of Hatred


Why do we hate others? We may think of many reasons why, but these
explanations are not the real source for our hatred of other people.
They are merely signs and indications of our hatred. It is a lack of
clarity of thought that misleads us into believing that these are the
true causes of hatred.


The true source of hate comes from our otzar hachaim, our inner
resource of life. This fundamental life-force pushes us to live and
thrive, and opposes all that it views as different and threatening.
Ultimately, our hate is rooted in sinat chinam - groundless and
irrational animosity, just because something is different.




Yet even in hatred lies a hidden measure of love. Baseless love and
baseless hatred share a common source, a love of life and the world.
This common source hates that which is evil and destructive, and loves
that which is good and productive.




How can we overcome our hatred? If we can uncover the depth of good
in what we perceive as negative, we will be able to see how good will
result even from actions and ideas that we oppose. We will then
recognize that our reasons for hatred are unfounded, and transform our
hatred into love and appreciation.


'I Burn with Love'




This idea of ahavat chinam was not just a theoretical concept. Rav
Kook was well-known for his profound love for all Jews, even those far
removed from Torah and mitzvot. When questioned why he loved Jews
distant from the ideals of Torah, he would respond, "Better I should err
on the side of baseless love, than I should err on the side of baseless
hatred."




Stories abound of Rav Kook's extraordinary love for other Jews, even
those intensely antagonistic to his ways and beliefs. Once Rav Kook was
publicly humiliated by a group of extremists who showered him with waste
water in the streets of Jerusalem. The entire city was in an uproar
over this scandalous act. The legal counsel of the British Mandate
advised Rav Kook to press charges against the hooligans, promising that
they would be promptly deported from the country. The legal counsel,
however, was astounded by the Chief Rabbi's response.


"I have no interest in court cases. Despite what they did to me, I
love them. I am ready to kiss them, so great is my love! I burn with
love for every Jew."




Practical Steps towards Ahavat Chinam


In his magnum opus Orot HaKodesh, Rav Kook gave practical advice on how to achieve this love.


Love for the Jewish people does not start from the heart, but from
the head. To truly love and understand the Jewish people - each
individual Jew and the nation as a whole — requires a wisdom that is
both insightful and multifaceted. This intellectual inquiry is an
important discipline of Torah study.


Loving others does not mean indifference to baseness and moral
decline. Our goal is to awaken knowledge and morality, integrity, and
refinement; to clearly mark the purpose of life, its purity and
holiness. Even our acts of loving-kindness should be based on a hidden
Gevurah, an inner outrage at the world's — and thus our own — spiritual
failures.


If we take note of others' positive traits, we will come to love them
with an inner affection. This is not a form of insincere flattery, nor
does it mean white-washing their faults and foibles. But by
concentrating on their positive characteristics — and every person has a
good side — the negative aspects become less significant.




This method provides an additional benefit. The Sages cautioned
against joining with the wicked and exposing oneself to their negative
influence. But if we connect to their positive traits, then this contact
will not endanger our own moral and spiritual purity.




We can attain a high level of love for Israel by deepening our
awareness of the inner ties that bind together all the souls of the
Jewish people, throughout all the generations. In the following
revealing passage, Rav Kook expressed his own profound sense of
connection with and love for every Jewish soul:




"Listen to me, my people! I speak to you from my soul, from within my
innermost soul. I call out to you from the living connection by which I
am bound to all of you, and by which all of you are bound to me. I feel
this more deeply than any other feeling: that only you — all of you,
all of your souls, throughout all of your generations — you alone are
the meaning of my life. In you I live. In the aggregation of all of you,
my life has that content that is called 'life.' Without you, I have
nothing. All hopes, all aspirations, all purpose in life, all that I
find inside myself — these are only when I am with you. I need to
connect with all of your souls. I must love you with a boundless
love....




"Each one of you, each individual soul from the aggregation of all of
you, is a great spark from the torch of infinite light, which
enlightens my existence. You give meaning to life and work, to Torah and
prayer, to song and hope. It is through the conduit of your being that I
sense everything and love everything."  (Shemonah Kevatzim, vol. I,
sec. 163)

When words may make sense till now | abbaa

This is the article published for the 25th anniversary of the St.
Filaret Institute of Moscow. This is the translation of the interview I
gave to Lauren Gelfond Feldinger and published in the Jeruslaem Post
(2005).   It makes sense somehow that some friends have put it on these
days. I dedicate my life to Jewishness and Christianity and the Oneness
of faith in the One God, in the One Jerusalem. A survivor, brought up to
constantly pardon and atone and be good, a "mentsh\מענטש" or at least
do my best to reach this. A sort of flying unidentified subject, I daily
bear compliments, greetings and simultaneously disdain and rejection.
Not bitter herbs but a path to bring smiles, laughters, goodness with a
glimpse that "no, don't worry, I know you betray". This article was put
on yesterday, an oportunity to say that an open Eastern Orthodox priest,
a Jew (and no Jew is authorized in my opinion to leave Israel as
Jewishness because of the immense miracle of our present being), a
Hebraist and Yiddishist, Aramaic-educated teen... Ukrainian-born and
Soviet citizen at first, then European with a touch of South Africa,
normal in Israeli society. The miracle is to be at the service of the
Greek Rum-Orthodox Patriarchate of Jerusalem. I am there at home, among
Arabs and Greek and one single Romanian. But look, think it over: the
Israeli Christians do not exist for those who with fervor pray for peace
at the moment. Not a word on us, just the usual way and all the
specialists, reporters, religious correspondents and fervent believers
split our society more than we do, definitely not what I am doing
because I cross the walls as a sort of what the French call
"passe-partout". Crossing the many diachronic and synchronic layers of
faith and creeds in God. But we do not exist, not only those "so called
converted or Hebrew Christians"... No, Israeli society Christian are so
numerous, of all tongues and backgrounds, speaking and praying yes in
Hebrew for some or Arabic, but also all the languages of human nature
and soul. We do not exist... or there is rather this thick and dumpy,
concentrated opacity and blindness. There is a blind fortress for whom
links the unique oneness of Divine Providence shared in the Presence of
the Resurrected and the resurrection as confessed by the Jewish creed.
Passing the solid wall of hatred and alterity is thus a sacrifice of a
life. Looking ahead with tenderness (as survivors know the meaning of
miracle) and accept all, knowing that cheating us will be rewarded with
pardon and atonement as such is our call. Do pray for the Israeli
society faithful, all of them, now, at the present as united in the
Only-One and be good, just be good and share. Each soul and flesh is
more than our tiny sparrows...., let's pray and be human, humane.

"Необычный православный священник"

Статья посвящена жизни и обращению в христианство свящ. Александра
Виноградского, настоятеля храма свт. Николая в Старом городе Иерусалима  
3 марта 2005 года

14.10.2010

• 

Что заставило бывшего ортодоксального иудея, родители которого
пережили Холокост, стать православным священником и служить
иммигрантам-христианам в Израиле?


Нет, историю его родителей обычной не назовешь, если, конечно,
история людей, переживших Холокост, вообще может быть обычной. Мать
Абрахама бен Баруха пережила концентрационный лагерь Майданек в Польше,
где погибли ее новорожденный сын и мать, а его отец остался в живых,
будучи участником французского сопротивления. Бен Барух родился в 1949
году в семье советских граждан, живших во Франции.


В юношестве родители Бен Баруха много способствовали его учению,
стремясь, чтобы он воспринял и их языки, и их философию: Талмуд, Тора,
еврейская литература, сионизм, иврит, идиш, русский, украинский… и язык
тех, кто совсем недавно убил до 300 человек его родных, – немецкий.


Проведшему детство в 50-е годы в нескольких западно- и
восточноевропейских странах Бен Баруху не всегда было понятно, почему
его родители так настаивали на этом. Ведь перенесшая страшную травму
мать больше никогда ни слова не произнесла по-немецки и не ступала на
немецкую землю, где ее семья жила когда-то до войны. Однако одно из
самых ярких воспоминаний о матери, оставшихся у него с детства, – о том,
как она упорно добивалась, чтобы в восьмилетнем возрасте он говорил
по-немецки безупречно чисто и без акцента. Тогда его послали изучать
язык в Австрию, в маленькую баварскую деревушку.


«Это очень в раввинистическом духе, – вспоминает он почти пять
десятилетий спустя. – Она говорила: «Ты принадлежишь к другому
поколению, твой долг – примириться с немцами. Это – дело вашего
поколения».


Эти ее слова впоследствии подтолкнули его избрать совершенно необычный путь.


В возрасте 24 лет, после изучения еврейского философа Эммануэля
Левинаса в Париже, сравнительного языкознания со специализацией на идише
в Копенгагене и раввинистического учения в Антверпене, он шел по улице в
Женеве и внезапно почувствовал импульс войти в церковь. Он зашел, как
любой любопытствующий турист, и вышел без каких-либо особенных ощущений.
Тем не менее, несколько месяцев спустя, уже в Париже, началось его
обращение в христианство.


Хотя сегодня его решение ставит в тупик и иудеев и христиан, он
говорит, что объяснить его не может никак, кроме как сказав, что это его
судьба – и крест.


После обращения и изучения православия он со временем стал диаконом
(или ведущим молитву в церкви) в 1987 году, а затем, в 1995, сделал
следующий шаг ища возможности более тесного общения с людьми – стал
священником.


Уже в этом качестве он не только общался с прихожанами православных
церквей, но читал лекции и преподавал сравнительное богословие и
лингвистику по всей Европе, пока в 1998 году его не пригласили служить в
Патриархии иерусалимской греческой православной церкви. Более шести лет
он служит православным христианам в Израиле, говорящим на славянских
языках, из которых многие, как и он сам, имеют еврейские корни.


Сегодня ему 56, и когда смотришь, как он пьет кофе в иерусалимском
кафе, то вся его личная и семейная история кажется скрытой под простым
черным облачением до полу и круглой шапочкой-таблеткой греческой
православной церкви. Хотя он по-прежнему отзывается на «Аврам», но
принял и русское имя, данное ему вместе с саном, – отец Александр.


Он говорит, Израильтяне часто глазеют на него, как в зоопарке. При
всем том, он не отказывался ни от своих корней, ни от своего народа.
Христиане тоже не могут понять и часто смущаются от его приговорок на
иврите и идише, цитат из Торы и Талмуда. При этом его не привлекает
учение мессианских евреев или евреев за Иисуса.


До сегодняшнего дня он никогда публично не рассказывал о своем прошлом и о своем пути.


Вы – иудей?


Я, естественно, принимаю веру и учение христиан, хотя не могу
сказать, что отказался от своего еврейского происхождения или иудейских
корней. Многие евреи оставляют иудаизм и становятся обычными,
нормальными христианами, отвергая свое прошлое, но я так не хочу, я хочу
оставаться тем, кто я есть. Я еврей, потому что связал себя с судьбой
еврейского народа, но только евреи могут засвидетельствовать, что я
действительной принадлежу к ним. Я не увлекаюсь мечтаниями о том, что мы
все – одно целое, как это делают некоторые христиане. Иудаизм и
христианство – разные вещи. Это может восприниматься как противоречие,
но так оно и есть, и здесь я не одинок. Есть много священников, евреев
по происхождению, которые много помогали израильскому обществу.


Как Ваша семья отнеслась к Вашему обращению?


Об этом трудно говорить, но моя семья считала, что меня для них не
существует, как если бы я умер. Но 20 лет назад, в последние дни своей
жизни, моя мать приняла меня и позволила помогать ей. Я помог отцу
поселиться в еврейском доме для престарелых и позднее похоронил их обоих
по иудейскому обычаю. Многие люди, обратившись в христианство,
стараются окрестить своих родителей, но я никогда не пытался повлиять на
их веру.


Как на Ваше представление о призвании повлияло то, что Вы родились в семье, выжившей в Холокост?


Я всегда считал, что мы не «выжили», а преодолели, победили «шоах».
Мне не нравится слово «выжившие» (survivors). Что бы ни произошло, мы
выживем. Христиане меня считают прежде всего евреем, и в каком-то
смысле, в частности потому, что я посвятил свою жизнь установлению
взаимопонимания и примирению между иудеями и христианами, я мог бы легко
избежать этих проблем, но я принимаю этот вызов сознательно, поскольку
любой шаг в сторону примирения и прощения кажется мне важным.


Из всех существующих форм христианства почему Вы выбрали именно византийское или восточное православие?


Я выбрал православие, т. к. оно ближе всего к иудейской традиции,
хотя обычно это стараются не замечать. Очень немногие христиане знакомы с
иудаизмом, и очень немногие иудеи знают христианский мир. Хотя в
Израиле сейчас все больше и больше выходит книг на иврите о
восточно-византийских исторических связях Святой Земли. Некоторые
уважаемые русские богословы (хотя и не всеми однозначно воспринимаемые),
как, например, Владимир Соловьев, указывали на эту связь и на то, как
важен иудаизм для православия.


Как Вы в себе примиряете противоречия между иудаизмом и христианством?


Не думаю, что это возможно. Понадобятся века, чтобы исправить то, что
накопилось за века взаимной неприязни и невежества. Я не хочу сейчас
говорить о конкретных различиях, потому что иногда это всего лишь личная
точка зрения, или то, что вам сказал кто-то, и совсем не обязательно
то, что есть на уровне закона в иудаизме или христианстве. Скажу только,
что стараюсь примириться и уважать всякую живую душу, любого человека,
живущего в этой стране.


Как Вас принимает иудейское общество в Израиле?


Однажды на площади Кикар-Цион (в Иерусалиме) израильские девушки
раздавали какие-то подарки (уж не помню, что) и давали всем, кроме меня.
Я их спросил, почему. Они ужасно удивились и стали спрашивать меня «Как
это священник говорит на иврите? Вам здесь не одиноко? У вас исповедь
бывает?»


Я им ответил: «ашамну, багадну, газалну» («мы виноваты, мы предавали,
мы грабили» – словами из иудейской исповеди «видуи»). Они были в шоке и
спросили, откуда я узнал эти слова. Я ответил: «Разве иудейский мир
закрыт для других? Разве о нем никто не знает?» Они очень обрадовались и
дали мне один из своих подарков.


Я говорю «шалом» всякому, с кем общаюсь. Нужно быть настоящим
человеком («менш» на идише), быть открытым, улыбаться, говорить не
боясь, и даже если меня отталкивают, я снова пытаюсь наладить общение.


Почему Вы приехали в Израиль?


Я всегда хотел жить в Израиле, с детства. Мои родители были сионистами.


Несколько родственников 120 лет назад выкупили земельный участок в
Хайфе, можно сказать, спонсировали страну. Многие годы я изучал
лингвистику и богословие и много ездил по Европе как преподаватель. В
это время была большая алия (эмиграция) из-за «закона о возвращении».
Для многих это создавало огромные проблемы национального самосознания,
особенно для тех, кто приезжал из бывшего Советского Союза из
«смешанных» семей, т. е. детей смешанных браков иудеев и христиан или
евреев, выросших в христианской среде.


В коммунистических странах люди всегда жили в страхе, постоянно
спрашивая себя, возводить ли вокруг себя стену или открыться для
большего понимания. Здесь они теперь не знают, где они находятся, где
свое, а где чужое, и мне хочется помочь им открыться для понимания, а не
отвержения и ненависти.


В 1998 г. в Греческой Православной Патриархии, решая, как поступить с
православными христианами-славянами с еврейскими корнями, узнали о том,
что есть такой православный священник из евреев, говорящий на
славянских языках. Покойный патриарх Диодор получил рекомендательное
письмо от православной церкви в Европе, где было написано, что я знаю и
Израиль, и Православие, что читал курсы об иудейских корнях православных
церквей, особенно в отношении происхождения богослужения и молитв. И
патриарх и Священный Синод пригласили меня сюда.


Я мог бы приехать и по «закону о возвращении», но я никогда ничего не просил у государства.


Прежде всего, я приехал сюда ради примирения иудеев и христиан, а
также потому, что хотел духовно окормлять православных верных, которые
приехали сюда после падения коммунистического режима в бывшем Советском
Союзе и других восточноевропейских странах. Я хотел помочь им жить в
соответствии со своей духовной традицией и помочь Израилю принять и
интегрировать этих людей в свое общество, с уважением относясь к их
духовным и культурным корням.


В Греческой Православной Церкви в Израиле в основном греческое
священство и арабская паства. Какой подход вы используете в
богослужениях для израильтян-иммигрантов из бывшего Советского Союза,
для которых и греческое, и арабское общество и культура чужды?


Я веду Литургию на 80 процентов на иврите. Для меня это решение имеет
и нравственную, и духовную подоплеку; от политики я стараюсь держаться в
стороне. В моем храме в Старом Городе –  Церкви Св. Николая – я молюсь
сначала на иврите, потом на современном русском, украинском, немного на
румынском, арабском и церковнославянском. Я стараюсь подстраиваться под
духовное понимание присутствующих.


Вокруг живут в основном арабы, но я служу на иврите, потому что наша
задача помочь инкультурации наших прихожан в израильское общество, чтобы
они могли полноценно жить в нем, а не просто быть русскими или бывшими
советскими людьми в Израиле. Я также объясняю им культурный контекст.
Когда мы читаем Евангелие, я часто провожу сравнения с параллельным
недельным циклом чтений из Торы и объясняю, что «это та этическая и
культурная среда, в которой вы живете». Я все время объясняю и
сравниваю.


Я не хочу служить только на одном каком-то языке, потому что Бог, я
думаю, принимает любой языке. В Талмуде (Сота 7:1) есть в точности та же
фраза, что и в Евангелии, в Книге Откровения, что Бог собрал людей «из
всех племен и колен, и народов и языков».


Гораздо интереснее и труднее объяснять значение Писания сегодня, для
современного человека. Многие семьи здесь смешанные, разного
происхождения, где только один из супругов или родственников еврей.
Задача связать иудейский образ жизни, который вокруг нас, с христианской
традицией, которая здесь зародилась. Гораздо лучше видеть общее, чем
систематически выстраивать стены и разделять группы людей.


С какими проблемами сталкиваются иммигранты-славяне, выросшие в
христианской среде, но имеющие еврейские корни? Как вы им помогаете, что
советуете?


У меня есть церковь, но меня больше заботит, чтобы у приезжающих сюда
и их детей была возможность стать нормальными израильскими гражданами,
оставаясь при этом самими собой.


Они в замешательстве, их разрывают изнутри вопросы о том, кто они, им
нужно обрести мир. Я стараюсь помочь им не пытаться отказаться от себя
или своей семьи. Они не знают, как себя вести, на ком жениться или за
кого выходить замуж, идти ли армию.


Я рассказываю им о христианском и иудейском отношении к жизни, говорю
им об израильских законах, ведь они не подозревают, что в этой стране
законы, защищающие права человека, очень сильны. Очень многим русским
или, скажем, эфиопам, трудно понять, что у них есть права и обязанности и
что с этим надо жить.


Если люди говорят, что не хотят служить в армии, я у них спрашиваю:
кто вас привез в Израиль? Для чего вы здесь? Можете ли вы этот опыт
служения в армии обратить на благо, прежде всего для себя? Я у них
спрашиваю: «Это ваша страна? Кто будет служить в полиции или в армии в
субботу?» Я им говорю: «Найдите способ найти свое место в этой новой
жизни в вашей новой стране».


Если живешь в этой стране, надо как-то соотносить себя с местными традициями.


Более того, христиане знают, что их долг – молиться и уважать власти и
наследие той страны, в которой они живут, ведь об этом говорит
Евангелие.


Как Греческая Православная Патриархия относится к вашим методам и убеждениям?


Есть люди, которые не понимают меня и не верят мне, есть те, кто не
уверен, что мне надо оставаться здесь. Но официально Греческая
Православная Патриархия меня поддерживает: они меня сюда привели, они же
дали мне храм. Они видят, что есть нужда, они официально поставили меня
во главе славянской израильской общины в рамках Греческого
Православного Патриархата.


У нашего патриарха Иринея есть приговорка, которая здесь очень
подходит: «Сига сига, швая швая, леат леат, но потихонечку» - то есть
«не торопясь» по-гречески, по-арабски, на иврите и по-русски.


Каково отношение греческой православной церкви к иудаизму?


У всех православных церквей сейчас большие проблемы с признанием
ценности современной иудейской традиции и ее связи с христианской
традицией. Причина проста: взаимное невежество или, лучше сказать,
отчуждение. Между иудеями и христианами в Израиле стена отчуждения
огромна, и, как всегда, это особенно чувствуется в Святой Земле, где от
политики никуда не уйдешь. Я пытаюсь, хотя это и очень непросто, пробить
брешь в этой взаимной и ежедневно возводимой стене непонимания и
незнания.


Церкви здесь исторически всегда были связаны с арабами, так что они
многое знают и принимают из мусульманского мира, как например
литургический язык Корана. Что же касается евреев и иудаизма, есть
какое-то неизменное невежество. Я стараюсь помочь установить хоть
какую-то связь, ведь контекст Евангелия весь целиком укоренен в
иудейской традиции первого века.


Есть некоторые точки пересечения, которые должны помочь установить
какие-то положительные связи. Например, и иврит, и греческий – древние
языки, которыми пользуются и в наше время. То, как они приспосабливаются
к современному миру, как выбирают слова для того, чтобы называть новые
вещи и идеи, очень похоже. Вера часто связана с такими «священными
языками». Тот факт, что они в современном мире используются в
разговорной речи, может помочь навести мостки между простым, народным и
«священным» в языке.


Наряду с другими писаниями в греческой православной церкви, как и в
других православных христианских церквях, читают Танах, т. е.
официальный греческий перевод семидесяти еврейских старцев из
Александрии или Септуагинту. Таким образом признается полноценность
еврейского текста и традиционного понимания Танаха. Кроме того, и этот
знаменитый перевод, да и язык Нового Завета полны семитизмов точно так
же, как Талмуд полон греческих слов.


Как иудеи и христиане Израиля воспринимают ваше отношение к примирению?


Существует взаимное невежество, что-то вроде слепоты, которая может
быть очень агрессивной, и с той, и с другой стороны. Например, если я
говорю, что «Шма Исраэль» трижды в Евангелиях произносится Иисусом,
большинство иудеев говорят, что не верят, что в Евангелии могут быть
такие священные иудейские слова. Большинство же христиан говорят, что
это не относится к евреям или иудаизму и что это надо толковать как
святые отцы. Задача – найти тот узкий путь, который даст произойти
встрече для тех, кто приехал сюда, особенно из коммунистических стран,
многие из смешанных семей и культур. В коммунистических странах говорить
правду не принято, если вообще что-либо говорить.


Большая «алия» из бывшего Советского Союза привела сюда множество
христиан из стран, где восточное христианство и иудаизм существовали в
очень похожей духовной обстановке, и когда появится возможность изучать и
сравнивать, скажем, Любавича и Бреслова или разные церковные традиции,
то можно будет многое понять, т. к. это влияет на многих наших прихожан и
их понимание здешней культуры. И таким образом как-то позволяет открыть
врата примирения.


Почему ваше понимание своего долга в отношении примирения сделало вас
христианским священником, а не раввином или активным деятелем иудаизма?


Я действительно разделяю христианский символ веры, хотя сам никогда
не объясняю его. С другой стороны, иудеям и христианам нужны такие
«живые мосты», которые можно было бы противопоставить тому, что раньше
было разрушено ненавистью или взаимными подозрениями.


Я выбрал путь христианина, который предполагает сознательное принятие риска быть отверженным и иудеями, и христианами.


Равви Лео Бек, главный раввин Германии, тоже переживший
концентрационные лагеря, однажды написал, что «обращения (из иудаизма)
редко являли дух смелой жертвы».


Мой путь включает и жертву. Все, что я сейчас делаю, это не то, как я
бы распорядился собой, но это прямой результат следования духовному
призванию. Это уже за пределами моей воли.


Лорэн Гельфонд Фельдингер, «Джерусалем Пост»

LAUREN GELFOND FELDINGER, THE JERUSALEM POST

3 марта 2005 г.

Священник Александр Виноградский

Achtiname 1

We can be very strange in the way we consider our rights and not our duties, others' responsibilities or defects and ours'.

In 626 A.D., i. e. the second year of the Hegira and the giving of the Spirit according to the Muslim comput, it is said that Muhammad decided to secure the life of the Christians of the monks of the Monastery of Saint Katharina by providing them with rules of tolerance, expressed by the Act of "Achtiname". Later on, in the same form of a Document, a decree was granted by the Caliph Omar Ibn al Khattab, the conqueror of Jerusalem to Patriarch Sophronios of Jerusalem in the year 637 A.D.

This Decree is in force at the present and traditionally should rule the way the Christians have to be treated in the territories under Muslm (Islam's) rules and regulations, traditions and faith. These have extended from Arabia (Sinai, Arab Peninsula, Jerusalem-Syria) to Iraq and Persia and then to the West (Egypt, Libya, North Africa till Morocco).

In the Church of Jerusalem, this Act or Decree (Covenant, Ahdname, Document, Testament) is considered as the major document regulating the life of the local Church of Jerusalem. It also applies to the local Churches as they were present and headed, according to the tradition of the Churches, by the Bishop and Patriarch of Jerusalem, thus the Eastern Orthodox successor of Patrairch Sophronios of Jerusalem. The text is published each year in the agenda of the Roman Orthodox Church of Jerusalem in Greek and Arabic (now also in Russian).

The original text was kept at the Saint Catherine's Monastery at the Sinai and has been destroyed. It is today at the very core of the relationships as the Orthodox Church of Jerusalem considers its relationships in the context of the Middle-East. The Western Churches have not paid the same attention to the Achtiname due to fact that "spiritual authority" is exercized from Rome or other former Roman Empire patriarchate or recent Church jurisdiction that have always been opposed to Islam and would not consider to recognize the spiritual value of the Achtiname.

Look today at the the Jewish calendar. In 1099, the "soldiers" of the First Crusade burnt the Jews of Jerusalem. At the present, violence continues, but the Western Churches do not take into account the theological, spiritual, mental, cultural, linguistic, "political and economic" consequences of the existing Decree. It is not mentioned anywhere and in any wise at the present as the Christians living under the traditional territories of Islam are drowning apart. They are submitted to some harsh process of removal as Semitic Church from the very beginning of the Church and of Islam.

This is a mistake showing how the Semitic world evolves in our days. The Church of Jerusalem conveys a task that continues to discuss with the Muslim Authorities through its territory and the whole of the Arab Peninsula with due respect to the traditional connection founded on the consequences of the Achtiname. This aspect is not known to estranged Church bodies that have to find their way to cope with our cultural and historical backgrounds.

(translation by Prelate Peacocke)
Muhammad the son of ‘Abd Allah, the Messenger of Allah, and careful guardian of the whole world; has wrote the present instrument to all those who are in his national people, and of his own religion, as a secure and positive promise to be accomplished to the Christian nation, and relations of the Nazarene, whosoever they may be, whether they be the noble or the vulgar, the honorable or otherwise, saying thus.
I. Whosoever of my nation shall presume to break my promise and oath, which is contained in this present agreement, destroys the promise of God, acts contrary to the oath, and will be a resister of the faith, (which God forbid) for he becomes worthy of the curse, whether he be the King himself, or a poor man, or whatever person he may be.
II. That whenever any of the monks in his travels shall happen to settle upon any mountain, hill, village, or other habitable place, on the sea, or in deserts, or in any convent, church, or house of prayer, I shall be in the midst of them, as the preserver and protector of them, their goods and effects, with my soul, aid, and protection, jointly with all my national people; because they are a part of my own people, and an honor to me.
III. Moreover, I command all officers not to require any poll-tax on them, or any other tribute, because they shall not be forced or compelled to anything of this kind.
IV. None shall presume to change their judges or governors, but they shall remain in their office, without being deported.
V. No one shall molest them when they are travelling on the road.
VI. Whatever churches they are possessed of, no one is to deprive them of them.
VII. Whosoever shall annul any of one of these my decrees, let him know positively that he annuls the ordinance of God.
VIII. Moreover, neither their judges, governors, monks, servants, disciples, or any others depending on them, shall pay any poll-tax, or be molested on that account, because I am their protector, wherever they shall be, either by land or sea, east or west, north or south; because both they and all that belong to them are included in this my promissory oath and patent.
IX. And of those that live quietly and solitary upon the mountains, they shall exact neither poll-tax nor tithes from their incomes, neither shall any Muslim partake of what they have; for they labor only to maintain themselves.
X. Whenever the crop of the earth shall be plentiful in its due time, the inhabitants shall be obliged out of every bushel to give them a certain measure.
XI. Neither in time of war shall they take them out of their habitations, nor compel them to go to the wars, nor even then shall they require of them any poll-tax.
In these eleven chapters is to be found whatever relates to the monks, as to the remaining seven chapters, they direct what relates to every Christian.
XII. Those Christians who are inhabitants, and with their riches and traffic are able to pay the poll-tax, shall pay no more than twelve drachms.
XIII. Excepting this, nothing shall be required of them, according to the express order of God, that says, ‘Do not molest those that have a veneration for the books that are sent from God, but rather in a kind manner give of your good things to them, and converse with them, and hinder everyone from molesting them’ [29:46].
XIV. If a Christian woman shall happen to marry a Muslim man, the Muslim shall not cross the inclination of his wife, to keep her from her church and prayers, and the practice of her religion.
XV. That no person hinder them from repairing their churches.
XVI. Whosoever acts contrary to my grant, or gives credit to anything contrary to it, becomes truly an apostate to God, and to his divine apostle, because this protection I have granted to them according to this promise.
XVII. No one shall bear arms against them, but, on the contrary, the Muslims shall wage war for them.
XVIII. And by this I ordain, that none of my nation shall presume to do or act contrary to this my promise, until the end of the world.
[Pococke, Richard. “A Description of the East and Some other Countries.” A General Collection of the Best and Most Interesting Voyages and Travels in All Parts of the World: Many of which are Now First Translated Into English. Ed. John Pinkerton. London: Longman, 1809. 389-391.]

av aleksandr [Winogradsky Frenkel]


Copy of the Achtiname as it is in the office of Patriarch Theophilos of Jerusalem (in Arabic), I photographed it some years ago.

Don’t fear, don’t be afraid – אל-תירא – не бойтесь!

ידידים, בימים הקשים האלה נתפלל באמונה ''חזק חזק ונתחזק'' לכל בית ישראל והגר הגר בתוכם. С праздником светлым Свв. славных и всехвальных первоверховных апостолов Петра-Каифа и Павла-Саула. всех благ всем. A peaceful time for all Eretz Israel and all those residing in the Holy Land. Blessed Feast of the Sts. Apostles Peter-Shimon-Caiaphas and Paul-Saul and the whole Body of the Church.

Full Moon today over the Fertile Crescent. Indeed, a crescent that is fertile and embodies in some curious wise the whole of the human destiny: archaic sites, but these are present all over the world, on all continents. Full Moon over Jerusalem, not the "City of peace", but as we say in Hebrew and also in Greek "ירושלום και "των Ιερυσαλημων" (of the "two dual Jerusalem), i.e. the City of Peaces, peaces from above and the peace from below, as mentioned at the entrance of the celebration of the Kol Nidrei (All the Vows) on the day of Atonement, Yom Kippur.

Happy feast of the two major Apostles recognized by all the Church: Peter who was also Kaipha (Aramaic) and Shimon-Simon son of Ionas, as referred in Matthew 10, 10 and who confessed Jesus of Nazareth as the Messiah, not according to the will of blood and flesh. The very same name as the first priest Shimon Bar Iona who celebrated anew in the restaured Temple at Jerusalem after the exile in Babylone. Babylone, a city of perdition, abomination, but also the cradle of human consciousness that may err, wander, swindle to and fro, - Babel-Bavel = בבל as "confusion" and we do say in Hebrew "מבולבל''  - "confused, swirling, split in miknd and thoughts". This often happens at a lower level in the days of full moon, when both men and women can have their mood or ev en slightly lose their mind and balance.

Jerusalem: the ancient, historic and pre-historic as also the meta-historic kernel and very heart of our humanity so far men and women can be humane. It does not track back to some 10 000 years ago. Long long before, as pre-historic humans were drawing exceptional models of their environments, the ancestors did fathom their reality that remains our heritage and the first in-born insights of who we are. Before any coherent sound, language or written signs could be memorized, long before any clear awareness of the existence of the Most High, Master of the Creation and of the Universe.

The Saint apostles Peter and Paul are the columns of the Church, of the Early Church indeed, thus also calling all of us to be aware of the other Apostles and first heads of the local Churches from Jerusalem of Bishop James (Mar Yaakov -Mar Yakub), to Antioch, Alexandria, Constantinople and Rome. The successors of saint Peter and Paul met recently in Jerusalem together with the successor of Saint James/Jacob. They reminded us of the existence of the possible entrance into the Empty Tomb of the Lord Jesus in Jerusalem.  This cannot be denied to any soul. They went together to the Golgotha.

We all in Jerusalem cry out to the resurrection as a Divine Providence share by the Father in Heaven: the Jewish communities have it daily with the blessing of the Lord of Universe Who resurrects the dead. There are layers of understanding of this confession. Between Jews and Christians and among the Christians. On the day of the Gregorian/Western feast of the Apostles Peter and Paul, the two Hierarchs from the Church in exile or outside of Jerusalem or expanding till the ends of the world and the universe did meet. This was a very sort "instant", paving the way to getting to the core of all the questions that do exist between the cradle Church born from the Roman Empire.

They were not lonely or gathering the fulfilment of the Church as being the Body of Christ. Today, we understand that their meeting was and is essential, it is a tiny moment that is further reaching out to all the existing local Church bodies that proclaim the reality of the Reign of the Father because He gives life, sustains life and maintains us all in life and grants us some conscience, understanding, beyond times of transgressions and mistaken wanderings.

Today, at the end of the Shabbat Pinchas, the Jewish community walks ahead to the fast day of the 17th of Tammuz on July 14 at night that commemorates the seizure of Jerusalem by the Romans and commences the three weeks of morning leading to the 9th of Av (on August 4-5th, 2014) and the "memorial of the destruction of the Temple of Jerusalem".

Again, the Empty Tomb at the Anastasis (Church of the Resurrection) and the Temple Mount (הר הבית ובית המקדש - Mount of the House, Mount of the Most Holy Place/Sanctity). The "Temple was and remain invisibly "alive, living" according to the Jewish tradition. This thus means that our measures of times and delays are not under our control.

Everything tracks back to most ancient times. Times before we even could understand how to think or formulate or reflection. As written in the Jewish Tanya with much insights, the reality of coherent speech does not rely upon understandable physical evidence". It derives from a capacity that supersedes our own capacities.

There are times when the humans seem to be in need to lose their balance, showing that coherence and human stability is a true miracle. Imbalance and lack of equilibrium in society my also show when we are in sensitive moments of the pangs of birth. Don't be afraid, fear not - אל-תירא!

ав александр - av aleksandr\אב אלכסנדר

Spiritual care in times of hardships

While sending breaking news to my blogs and site on the situation as it mainly (not solely) happens, affects Israeli society and "Jewishness", some people may not see the connection with the Christian world, the local Churches in the Holy Land, in particular the Church of Jerusalem. We all ought to pray for them. At different levels.

To begin with, my "faithful" basically and essentially refer to Israeli society; they are Israeli citizens or "affiliated". Many are serving in the Army and relate to "unclear" backgrounds: they serve as "without denomination", though they would define themselves as Christian Orthodox. This aspect would be "hidden" while serving in the army.  Many would think their "faith, creed, religion" is unknown to TZaHaL. It is usually wrong, just because they cannot hide such appertainance, just for cultural reasons and by the way they behave.

They are not only "Russian, former Soviet", but also of Romanian, Serbian, Polish, Ukrainian, Belarussian, Georgian, Central Asian, Uyghur, as well as Ethiopian or whatsoever nationality in the army.

Then, there are the Jews who for some family or societal reasons are in contact with the Christians, esp. the Eastern Orthodox. Silence is a general rule as recently shown by the debate on how and why the Christian Israelis should serve; in most of modern countries, the Christian faithful have to accomplish their military service. This is a general rule and commandment also mentioned by Saint Paul (Romans 13,1 - 1 Tim. 2,2, inter alia in compliance with the tradition of the Jews). They subsequently have to be submitted to the national authorities. On the other hand, this means that many would prefer to be "released from serving", just as many, too many, do not volunteer, e.g. in the Magen David Adom. Some would search not to be considered as Christian inside the Army or to get a special certificate from their own Church of reference to be released (mainly women) from serving, in particular in war times.

In such a very special societal context and with regards to the specific possible backgrounds, I consider that each individual should feel free and not be judged.

While serving in the Israeli Army, each soldier (male or female) does show a real and required solidarity with the Jewish spirit and identity. This can be rejected by most of the Churches, but it is a simple matter of fact.It is a reality and also a question for the State as how it relates to the local Churches and their believers.

This explains that, by now, TzaHaL has not officially recognized any Christian denominational "chaplains". It does not mean they do not exist. Indeed, spiritual assistance or prayer in such a context requires to be most flexible, it is new for the Churches and interrogates as how to respond accordingly to the questions of young men and women involved in a common situation of quest. It is definitely not sufficient, as some clergy often do, to simply prohibit any involvement in the Israeli Army. This does not provide any spiritual assistance. Once the faithful are in the Army, they need prayers, real intercession, not because they may die or kill: they serve and have to do it with decency under the wings of Divine Providence.

It is absolutely not normal to go to war. know They may be called to kill or to be killed. They also have to keep silent and not reveal the actions they are doing. At all levels, all ages concerned, they are humans who have to be and feel humane. And most of all, because they are Israeli citizens, they have to "be one with the Jewish Israeli soldiers", even if there are a lot of secular, doubtful, all sort of believers (Buddhist and all other possible creeds, a lot of Messianics i.a.). At this point, this has nothing to do with politics. It is profoundly cultural, generational and societal.

The Churches are not prepared to exercize this spiritual assistance although they do exercize it in the  so-called "Christian-traditional" States and regions. They are also "estranged" in Israeli society. This should be taken into account and analyzed adequately, not in any sort of negative way. I would not give any examples, but do pray for some and do know that, for some guys and girls, such war crisis can help them to mature, feel as "growing up". Instead, it may deeply affect them, at times for the rest of their life in a very negative way. This is why all need assistance without any competition among the "spiritual guides", if any. It is a must, a positive commandment, to pray for the soldiers.

I am a Hebrew Christian priest inside of the Israeli society and thus have to be ready to answer, in all possible ways that are offered by modernity, to the need of those who serve in the Army of Israel. It is evident that I do pray for the "other side" (this is sometimes not easy to define what the "other side" is), Israeli Arabs who are definitely not in a secure and normal situation. They do exist. I do not discuss whether they have to serve or not to serve in times of war. They do exist and we cannot pass over the question in some "unconcerned" silence.

I have a lot of friends whose children are serving. They are Jews and have to feel they are understood and be comforted. It may sound bizarre: this is also a very peculiar call to the representatives of all religions to face reality. As men dedicated to God, they have to show their sense of moral, spiritual and theological responsibility.

Along with this, there is another concern about how the local members of the Churches feel. To be frank, they feel "low gear". They go through times of hardship. These are more than difficult because of the "low gear" position of the Churches, all of them. They do not feel as "part of the combatting society". Many would show some preference to one side. Nonetheless, a lot of "believers" do know that they are not fully accepted by either side as long as they refer to institutions that, at this point, "duly exist though only tolerated".

This has been the case in the Holy Land since the time very early times of Christianity, when the Achtiname granted in 638 AD. by Omar Ibn-al-Khattab to Patriarch Sophronios of Jerusalem. This edict, published each year in the calendar/ephemeride of the Greek Orthodox Patriarchate of Jerusalem (in Greek, Arabic, Russian) reminds that, since the 15th year of the Spirit (Muslim Hegire), all the Christian denominations in the (Arab) Muslim-ruled countries are placed under the control and authority of the Islamic rules and regulations. It is still in force (Jordan and Palestinian Authority).
At this stage, as Chief Rabbi David Lau explained to Pope Francis, Israel does ensure the full equality of rights to all religions. Provided that, in the military service, things go about serving for the sake of the State of Israel. This is brand new for all the Church locally in presence.

This underscores that many "Church or religious representatives" behave as "foreigners" or, at least, as being "estranged" to the present society and Israeli structures. Most of them do know how to connect with the Jordanian and neighboring State authorities. Their position is often not evident. Still, there got some know-how over the ages.

Indeed, it maybe interesting to compare the situation with regards to Israeli Army with the endangered position of the religious representatives in the neighboring Middle-Eastern countries (Syria, Iraq) and to the unclear functions conceded to Christian military people at the moment.
All things being equal, there is a real spiritual and mostly human duty to face this problem as we know that the Gates of Prayer are open to all the humans.

Protopresbyter av aleksandr [Winogradsky Frenkel]