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First sculpted probably in June 2003; updated on July 23, 2011
My PH.D.-Thesis, 1966-1982, delivered
in Hebrew to the Jerusalem University 1972
Original Theme,1966 : The Idea of VICARIOUS SUFFERING as an ANSWER to INNOCENT SUFFERING (i.e. my coping with the holocaust). Final Hebrew Title 1972: "The PERCEPTION of SUFFERING and SOLIDARITY with the SUFFERERS in the Thought of the Jewish Sages from the time of the second Commonwealth till the End of the Talmudic Era" (i.e. in Bible, Apocryphes, Qumran, New Testament, Talmud, Midrash)
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My Life's Testimony 1982 2003 2011 A
kind of Continuation of My Life's Testimony to My Life's Learning can
be found in my fourfould Path of GRATe-FULL-ness 2007
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"THIS TESTIMONY THE PEOPLE TO ACCEPT This was my wording in 1982 "Godchannel.com" |
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The Hebrew Bible is my language, |
The news, my homepage on the
Internet, opened with this image:
"Do
not call me Na'omi (from the
word 'pleasant'), To help
them survive Ruth offers to become a gleaner,
The two women smartly device how to make Boaz
fall in love~~~ |
I've gathered Chagall's images of Moses,
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This testimony is addressed to my partners- teachings from the Pleiadians,, in which it's said, that this Earth is about learning responsibility...] This photo at the entry to the 'Testimony' was made 3 years earlier, when I was 40, by Mona - in the study-room in our house at Ramat-Hadar/Hod-Hasharon, on the desk for two, which I had once deviced and which I then still shared with my husband |
AUTOBIOGRAPHICal TESTIMONY
p. 323 in the Hebrew edition of "All Israel vouchsafe for each other" In the year 1968, a year after I had started with the research which is the basis of this book, I once saw Immanuel, my firstborn, then 5 years old, with my card cabinet.
From that moment
on I lost my confidence concerning the importance of "making
books" – for ever! I understood,
that the book was useful at best as a nest for eggs, i.e. as
a space for hatching ideas, from which would bloom deeds. Indeed,
that was until now the purpose of my research. |
1964 Haifa, 1967 |
"Moses sees the Suffering of his People" |
First
part of the translation into English of the
Israel is a community soldered together
by their common destiny,
The religious, juridical, ethical
and philosophical orientation, [to be
continued sometime in the future, I hope]
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When
Moshe, a prince of Egypt, |
The verb "he
went out" , yatza',
is the same as in "they went out of
Egypt, mitzrayim".
If this gets lost, much is lost. For the need for "Exodus", for yetzi'at mitzrayim, for Going-Out, is a law of life, symbolized already in the image inserted amidst God's creation of man and then woman: "and a river goes out (present!) from Eden, to water the garden and from there it separates and becomes four stream-heads" (Gn 2,10] Water that stays put, will become a swamp and not fertilize anyone. [See my song about Moab] The "going out" means to leave security, safety, certainty, surety, assurance, guarantee. [I'm very fond of my grandkids' video casette:"Prince of Egypt"! A Walt Disney Production, where Moses' childhood and youth as a prince is contrasted vividly with his "going-out" to the oppressed. ] |
"and saw their burdens".
Again much gets lost in translating: He didn't just "see" something, not "ra'ah aet", but "ra'ah be-". It means, that he saw with his heart and was overwhelmed with caring. Like when the hated wife of Jacob was granted a son, she called him Re'uben, "for YHWH has seen my oppression, ra'ah be-'onyii now my husband will love me" [Gn 29, 32] |
p. 324 in the
Hebrew edition of "All Israel
vouchsafe for each other" 5 years, 5 hours a day on the average, I invested in the work of art of the "nest". When I finished it in March 1972 and submitted it to the university as my doctorate, I also finished 25 years of studying. Did I "live" in those years or did I just run toward a goal? In August 1944 I began to learn as one of the four first-graders in one room with the rest of the pupils, till eighth grade, in Wolfartsweiler, a remote village in southern Germany. It was one of the places to where mothers with their children were evacuated because of the bombing from the air in the city. There, and since December 1946 in my hometown Stuttgart, I finished four years of study in primary school and nine years - as is customary in Germany - in high school, the Hoelderlin-Gymnasium. It was a high school with a trend of Latin and Greek languages. Then followed seven years in university. They began with studying church music in one town, Esslingen, and classical languages in another, Tuebingen, but the lack of relevance of classical culture was unbearable. When one day I had to use a book with 800 pages dedicated to the rhythm (not content) of a minor Latin poet, I could not take it any longer . I moved to the Faculty of Protestant Theology - perhaps there I would learn something which would help me "to reduce people's suffering in the world" ... Compared with the seven years of frustration at five different universities, the five years of study at home in Ramat Hadar were like grazing on a green meadow: there was |
p. 325 in
the Hebrew edition of "All Israel
vouchsafe for each other" |
p. 325 in the Hebrew edition of "All Israel vouchsafe for each other" balance between the activity of
the mind (research) and the activities of the body (household and
a large garden) and, of course, child rearing and nurturing my marriage).
Also I finally studied and explored things which I chose myself and
which were relevant to my life and to the problems of my existence. Like my teacher I thought, that one of the reasons for the holocaust was the distortion of Christianity in teaching religion. Because of this understanding I decided to continue with my theological studies in order to work as a teacher for religion in the future, with the purpose "to eradicate antisemitism".
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p. 325 in the
Hebrew edition of "All Israel
vouchsafe for each other" |
It is three times in the Hebrew Bible, |
Moïse devant le buisson ardent " L'Ange de Yahvé se manifesta à lui sous la forme d'une flamme de feu jaillissant du milieu d'un buisson. Moïse regarda : le buisson était embrasé mais ne se consumait pas." (Exode, III, 2; Chagall's original title . From "Chagall's biblical message in the Museum of Nice"] ) "Les trois lignes obliques de cette composition soulignent les trois épisodes essentiels : le geste de l'ange, au centre du cercle coloré qui couronne la composition, fait le lien entre Moïse apprenant sa mission et Moïse l'exécutant. Dans la Bible, le feu et la lumière sont toujours la manifestation de la présence divine. C'est par le contraste de tons chauds - rouge, jaune, orange - sur le bleu froid que Chagall met en scène la puissance divine et évoque le rayonnement de la grâce. Chagall signifie que Moïse assume dans sa propre chair le destin de son peuple persécuté en représentant, à gauche, la Traversée de la Mer Rouge, qui affecte la forme de son manteau. |
2010
[context:
June 5-10, 2010 "The
ancient song of/about "the Lord's Servant" has begun to make sense
to me at last" ]
In the French description of Chagall's "Moses and the Burning Bush"
it is written:
"Moses assumes, takes on the destiny of his persecuted people in
his own flesh"
This helps me to emphasize -by contrast-
that "The Servant's" task is not to "suffer vicariously",
but to vicariously take on his people's and all peoples' denied feelings of
guilt and unworthiness
and thus to "detoxicate" them!
If Moses' greatest yearning was/is: "Who would
give that all the Lord's people were prophets!"
he desires, that each one's personal ego identity will be integrated in each
one's Cosmic
Identity.
From the perspective of my Cosmic or Creator Identity I am both, the perpetrator
and the victim,
and I am now meant to be the Healer!
See
also about "Israel's Uniqueness" 'Art thou jealous for my sake? would that all the LORD'S people were prophets, that the LORD would put His spirit upon them!' Numbers 12:29 excerpts from my ponderings in March 1974, rediscovered in June 2010 |
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See my song about "My
Three Peers",
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A Lesson about Israel's Uniqueness,
probably Chanuka 1974 |
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Also in 1974 See - in English:
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