The Jewish calendar is based on the rotation of the Earth (daily event); the revolution of the moon around the earth (Lunar month / about every 29.5 days); and the revolution of the Earth around the sun (a solar year / about 365.25 days). These events are not directly related to each other. A solar year, therefore, is about 12.4 lunar months.
In the Jewish Calendar, all months begin on the new moon. Thus, each Jewish month has either 29 or 30 days. The problem with a strictly lunar calendar is that a 12-month lunar calendar is about 11 days shorter than a solar year. Also, the months would cycle around the year, falling at different seasons of the year.
To compensate for this drift, the Jewish calendar uses a 12-month lunar calendar with an extra month added every few years. This allows all seasonal months, with their corresponding holidays, to always fall during the correct season. Chanukah, for example, begins on the 25th day of the Jewish month of Kislev. The 25th of Kislev always falls during the secular calendar month of December, but not always on the same secular calendar day.
Hillel II established the Jewish lunisolar calendar, which is still used to calculate Jewish holidays. Under this fixed calendar, which is based on mathematical and astronomical calculations, a 13th month is added 7 times in 19 years. The additional month is Adar II.
Friday, December 18, 2009
Friday, December 11, 2009
Chanukah
Chanukah is also known as the Festival of Lights. It is an 8-day festival that begins on the 25th day of Kislev in the Jewish calendar.
Although Chanukah is one of the better known Jewish holidays, it is not a biblical holiday. It has become widely celebrated, especially in the United States, due to its proximity to Christmas.
The origins of the holiday date back to about 166 BCE, when Israel was under Greek control. Many Jews were becoming assimilated into the Greek culture. Antiochus IV was the ruler of the area. Although up until this time, Jews had enjoyed relative freedom, Antiochus began to restrict Jewish practices. Jews were forbidden to practice their religion under threat of death. The Temple in Jerusalem was desecrated by allowing pigs to roam throughout it.
Mattathias the Hasmonean and his famous son, Judah the Maccabee, organized a revolutionary band to fight the Greek rule and to fight the rampant assimilation. Ultimately, they were successful. The Temple was rededicated to the worship of the Jewish tradition. Tradition has it that, during the rededication, there was only enough sacred oil to light the eternal lamp for 1 day, but it miraculously lasted for 8 days ~ long enough to sanctify fresh oil.
Although Chanukah is one of the better known Jewish holidays, it is not a biblical holiday. It has become widely celebrated, especially in the United States, due to its proximity to Christmas.
The origins of the holiday date back to about 166 BCE, when Israel was under Greek control. Many Jews were becoming assimilated into the Greek culture. Antiochus IV was the ruler of the area. Although up until this time, Jews had enjoyed relative freedom, Antiochus began to restrict Jewish practices. Jews were forbidden to practice their religion under threat of death. The Temple in Jerusalem was desecrated by allowing pigs to roam throughout it.
Mattathias the Hasmonean and his famous son, Judah the Maccabee, organized a revolutionary band to fight the Greek rule and to fight the rampant assimilation. Ultimately, they were successful. The Temple was rededicated to the worship of the Jewish tradition. Tradition has it that, during the rededication, there was only enough sacred oil to light the eternal lamp for 1 day, but it miraculously lasted for 8 days ~ long enough to sanctify fresh oil.
Monday, October 12, 2009
The Singing Fire by Lilian Nattel
This novel is set in Victorian England and follows two Jewish women who immigrate to London. Nehama is from shtel and has dreams of making money and sending for her parents and sisters. Emilia is from a wealthly family in Minsk who leaves for London to escape her tyrant father after finding herself pregnant.
Both have their dreams dashed in London, a city dealing with the "Jewish" question. Nehama finds herself quickly lured into prostitution When she leaves this life, she is taken in by a couple who nurture her and she eventually finds a loving husband.
Emilia abandons her newborn daughter to Nehama who raises her. Emilia "passes" as a gentile and marries a Jew, only to be faced with conversion before her child is born.
The author makes some interesting points about Jewish life in mid-Victorian England, but the novel itself is disjointed.
Read: October 11, 2009
Both have their dreams dashed in London, a city dealing with the "Jewish" question. Nehama finds herself quickly lured into prostitution When she leaves this life, she is taken in by a couple who nurture her and she eventually finds a loving husband.
Emilia abandons her newborn daughter to Nehama who raises her. Emilia "passes" as a gentile and marries a Jew, only to be faced with conversion before her child is born.
The author makes some interesting points about Jewish life in mid-Victorian England, but the novel itself is disjointed.
Read: October 11, 2009
Friday, October 9, 2009
Shemini Atzeret and Simchat Torah
Both Shemini Atzeret and Simchat Torah immediately follow Sukkot. They are separate and distinct from Sukkot.
The eighth day of Sukkot is Shemini Atzeret. The term means “the Eighth (day) of assembly.” The holiday is dedicated to the love of G~d. This holiday marks the beginning of the rainy season in Israel. Its major feature, therefore, is the recitation of the prayer for rain.
Simchat Torah means “Rejoicing in the Torah.” It is a festive holiday that celebrates the completion of and the beginning of the yearly cycle of weekly Torah readings. During the year the complete Torah is read publically in weekly portions, beginning with Genesis and ending with Deuteronomy. On Simchat Torah, the last few verses of Deuteronomy are read, then immediately the beginning verses of Genesis are read, reminding Jews of the circle of life.
During the Simchat Torah celebration, all the Torah scrolls are removed from the ark and are carried around the synagogue. The congregation gets up and follows the Torah scrolls procession while singing and dancing. Often candy is tossed at the children as a reminder that study of Torah is sweet.
The eighth day of Sukkot is Shemini Atzeret. The term means “the Eighth (day) of assembly.” The holiday is dedicated to the love of G~d. This holiday marks the beginning of the rainy season in Israel. Its major feature, therefore, is the recitation of the prayer for rain.
Simchat Torah means “Rejoicing in the Torah.” It is a festive holiday that celebrates the completion of and the beginning of the yearly cycle of weekly Torah readings. During the year the complete Torah is read publically in weekly portions, beginning with Genesis and ending with Deuteronomy. On Simchat Torah, the last few verses of Deuteronomy are read, then immediately the beginning verses of Genesis are read, reminding Jews of the circle of life.
During the Simchat Torah celebration, all the Torah scrolls are removed from the ark and are carried around the synagogue. The congregation gets up and follows the Torah scrolls procession while singing and dancing. Often candy is tossed at the children as a reminder that study of Torah is sweet.
Monday, October 5, 2009
Strangers in the Land of Egypt, by Stephen March (2009)
Strangers in the Land of Egypt is a fascinating story of the rural south and the anti-Semitism that is still very prevalent there.
Jesse Terrill is a young teen-aged boy, whose mother left the family and whose father was seriously brain-damaged by an act of violence. In addition, Jesse's older brother was killed in a terrorist attack while serving abroad. Jesse is now living with his uncle.
One evening, Jesse and some of his wild buddies go out and vandalize the local synagogue. He is arrested and tried. Because he refuses to name is friends, he takes the fall for the crime. The judge seeing some goodness in Jesse, places him on a 2 year probation and requires him to do community service. He is assigned to assist Mendal Ebban, an elderly Jewish Holocaust survivor living in a nursing home.
Ebban is a religious Jew who is still very tortured by the events he survived in the concentration camp. He is wheelchair bound and his eyesight does not permit him to read. He has Jesse read Torah to him. Slowly they form a friendship in which Ebban teaches Jesse the ethics of living a good life.
While Jesse struggles to behave, so as not to be sent to the brutal detention center, he is faced with dealing with some not-so-gentle people. He wants to take revenge on the man whom he thinks injured his father. Jesse comes up with what he thinks is the perfect plan, and he fantasizes about how he will carry out his plan.
One of his friends is LaFay, who has an abusive boyfriend. Jesse gets into a fight with the boyfriend, seriously injuring him. When Jesse is later beaten and left for dead, he refuses to tell the police the details of his attack for fear that he will be sent to the detention center for his own prior attack on LaFay's boyfriend.
This was a beautifully written book about a young boy's struggle to be good in a terrifying world.
Jesse Terrill is a young teen-aged boy, whose mother left the family and whose father was seriously brain-damaged by an act of violence. In addition, Jesse's older brother was killed in a terrorist attack while serving abroad. Jesse is now living with his uncle.
One evening, Jesse and some of his wild buddies go out and vandalize the local synagogue. He is arrested and tried. Because he refuses to name is friends, he takes the fall for the crime. The judge seeing some goodness in Jesse, places him on a 2 year probation and requires him to do community service. He is assigned to assist Mendal Ebban, an elderly Jewish Holocaust survivor living in a nursing home.
Ebban is a religious Jew who is still very tortured by the events he survived in the concentration camp. He is wheelchair bound and his eyesight does not permit him to read. He has Jesse read Torah to him. Slowly they form a friendship in which Ebban teaches Jesse the ethics of living a good life.
While Jesse struggles to behave, so as not to be sent to the brutal detention center, he is faced with dealing with some not-so-gentle people. He wants to take revenge on the man whom he thinks injured his father. Jesse comes up with what he thinks is the perfect plan, and he fantasizes about how he will carry out his plan.
One of his friends is LaFay, who has an abusive boyfriend. Jesse gets into a fight with the boyfriend, seriously injuring him. When Jesse is later beaten and left for dead, he refuses to tell the police the details of his attack for fear that he will be sent to the detention center for his own prior attack on LaFay's boyfriend.
This was a beautifully written book about a young boy's struggle to be good in a terrifying world.
Wednesday, September 30, 2009
Sukkot
Sukkot begins on the 14th of Tishri, which this year is at sundown on Friday, October 2, 2009.
Sukkot is one of the three pilgrimage Biblical festivals, during which Jews in ancient times traveled to Jerusalem to celebrate. It is also known as the Festival of Booths or Tabernacles. See Leviticus 23:41-42.
The word “sukkot” means “booths” (singular is “sukkah”), hence the name of the holiday. Prior to the beginning of Sukkot, Jews build a sukkah. Sukkot is a week-long holiday during which observant Jews eat and sleep within the sukkah. The holiday serves as a reminder of G~d providing shelter to the Israelites who were wandering in the desert following the Exodus from Egypt.
The sukkah must have at least three sides and a roof that is open to the sky. Stars must be visible from inside the sukkah at night, but must be covered enough to provide shade during the day. The sukkah is also generally decorated with harvest fruits and vegetables.
The festival of Sukkot is also marked by the four species ~ the etrog, which is a citrus; the hadassah, or myrtle branches; the lulav, or palm branch; and the aravot, willow branches. These items are held while special prayers and blessings are recited.
On the seventh day of Sukkot, Jews observe the Hoshanah Rabba. This is considered the last possible on which one can seek and obtain forgiveness for the sins of the previous year.
The Kabbalists of the middle ages began a custom, now associated with Sukkot, to invite a guest into the sukkah. These special guests represent Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and King David. These guests are referred to in Hebrew as the Ushpizin.
There is a modern Israeli film called Ushpizin, which takes place in the Mea Shearim section of Jerusalem. A young orthodox couple are celebrating the holiday when two former friends of the husband appear. Prior to being married, the husband hung out with a rather wild crowd; his friends still live this life. In keeping with the spirit of Sukkot, however, the couple invites the friends to stay with them. It is a touching movie with more than a little levity that represents this joyous holiday.
Sukkot is one of the three pilgrimage Biblical festivals, during which Jews in ancient times traveled to Jerusalem to celebrate. It is also known as the Festival of Booths or Tabernacles. See Leviticus 23:41-42.
The word “sukkot” means “booths” (singular is “sukkah”), hence the name of the holiday. Prior to the beginning of Sukkot, Jews build a sukkah. Sukkot is a week-long holiday during which observant Jews eat and sleep within the sukkah. The holiday serves as a reminder of G~d providing shelter to the Israelites who were wandering in the desert following the Exodus from Egypt.
The sukkah must have at least three sides and a roof that is open to the sky. Stars must be visible from inside the sukkah at night, but must be covered enough to provide shade during the day. The sukkah is also generally decorated with harvest fruits and vegetables.
The festival of Sukkot is also marked by the four species ~ the etrog, which is a citrus; the hadassah, or myrtle branches; the lulav, or palm branch; and the aravot, willow branches. These items are held while special prayers and blessings are recited.
On the seventh day of Sukkot, Jews observe the Hoshanah Rabba. This is considered the last possible on which one can seek and obtain forgiveness for the sins of the previous year.
The Kabbalists of the middle ages began a custom, now associated with Sukkot, to invite a guest into the sukkah. These special guests represent Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and King David. These guests are referred to in Hebrew as the Ushpizin.
There is a modern Israeli film called Ushpizin, which takes place in the Mea Shearim section of Jerusalem. A young orthodox couple are celebrating the holiday when two former friends of the husband appear. Prior to being married, the husband hung out with a rather wild crowd; his friends still live this life. In keeping with the spirit of Sukkot, however, the couple invites the friends to stay with them. It is a touching movie with more than a little levity that represents this joyous holiday.
Sunday, September 27, 2009
Yom Kippur
Yom Kippur is the Day of Atonement. This year, Yom Kippur begins at sundown on Sunday, September 27, 2009.
Yom Kippur is a long fast day, meaning that one refrains from eating between sundown to the next sundown. Fasting is obligatory unless one's health would be jeopardized by not eating. The principal of pikuach nefesh (saving of life) takes precedence over fasting.
Yom Kippur is described in Torah as Shabbat Shabbaton (Leviticus 16:31), which means the Shabbat of complete rest. All work is forbidden on Yom Kippur.
Yom Kippur atones only for the sins between us and G~d. To atone for the sins against another, you must first confront that person and ask for forgiveness.
The Yom Kippur synagogue service is composed of 5 separate services: (1) Kol Nidre, the evening service; (2) Shacharit, the morning service; (3) Musaf, the additional service; (4) Mincha, the afternoon service; and (5) Ne’ilah, the concluding service.
The Kol Nidre means “All Vows.” The Kol Nidre annuls all vows made to G~d. At this service, we ask G~D to annul all personal vows we may have made to Him. The service begins with the cantor singing the following words in Aramaic:
“All personal vows we are likely to make, all personal oaths and pledges we are likely to take between this Yom Kippur and the next Yom Kippur, we publically renounce. Let them all be relinquished and abandoned, null and void, neither firm nor established. Let our personal vows, pledges and oaths be considered neither pledges nor oaths.”
This pertains only to religious vow. It does not affect vows taken between individuals. For example, if a person promised G~d to do penance for a certain period of time, and he makes such a promise with the full intent of doing so, yet he fails, this nullifies his vow to G~d.
It is very important to note that the Kol Nidre has no effect upon the promises we make and break with others. Those promises remain in effect, and if broken, we must ask forgiveness to the individual(s) we harmed or affected.
The Day Services: Shacharit, Musaf, and Mincha Services:
The daytime services focus on forgiveness from sin and repentance. In Jewish tradition, G~d immediately forgive us for sins that affect our relationship with Him and no one else. For sins that affect others, we must first apologize and seek forgiveness from those individuals whom we have harmed. After doing so, then our Yom Kippur prayers can absolve us from those sins. During the service we go through the process of recognizing confessing our sins.
The Ne’ilah Service
The Ne’ilah Service is the concluding service of Yom Kippur. The word “Ne’ilah” means “closing” and refers to the symbolic closing of the gates of heaven. There is a spiritual urgency to this prayer and the Shofar, the ram’s horn, is blown.
Following the Ne’ilah Service, because people have been fasting all day, there is generally a Break Fast meal, shared with the congregation.
Yom Kippur is a long fast day, meaning that one refrains from eating between sundown to the next sundown. Fasting is obligatory unless one's health would be jeopardized by not eating. The principal of pikuach nefesh (saving of life) takes precedence over fasting.
Yom Kippur is described in Torah as Shabbat Shabbaton (Leviticus 16:31), which means the Shabbat of complete rest. All work is forbidden on Yom Kippur.
Yom Kippur atones only for the sins between us and G~d. To atone for the sins against another, you must first confront that person and ask for forgiveness.
The Yom Kippur synagogue service is composed of 5 separate services: (1) Kol Nidre, the evening service; (2) Shacharit, the morning service; (3) Musaf, the additional service; (4) Mincha, the afternoon service; and (5) Ne’ilah, the concluding service.
The Kol Nidre means “All Vows.” The Kol Nidre annuls all vows made to G~d. At this service, we ask G~D to annul all personal vows we may have made to Him. The service begins with the cantor singing the following words in Aramaic:
“All personal vows we are likely to make, all personal oaths and pledges we are likely to take between this Yom Kippur and the next Yom Kippur, we publically renounce. Let them all be relinquished and abandoned, null and void, neither firm nor established. Let our personal vows, pledges and oaths be considered neither pledges nor oaths.”
This pertains only to religious vow. It does not affect vows taken between individuals. For example, if a person promised G~d to do penance for a certain period of time, and he makes such a promise with the full intent of doing so, yet he fails, this nullifies his vow to G~d.
It is very important to note that the Kol Nidre has no effect upon the promises we make and break with others. Those promises remain in effect, and if broken, we must ask forgiveness to the individual(s) we harmed or affected.
The Day Services: Shacharit, Musaf, and Mincha Services:
The daytime services focus on forgiveness from sin and repentance. In Jewish tradition, G~d immediately forgive us for sins that affect our relationship with Him and no one else. For sins that affect others, we must first apologize and seek forgiveness from those individuals whom we have harmed. After doing so, then our Yom Kippur prayers can absolve us from those sins. During the service we go through the process of recognizing confessing our sins.
The Ne’ilah Service
The Ne’ilah Service is the concluding service of Yom Kippur. The word “Ne’ilah” means “closing” and refers to the symbolic closing of the gates of heaven. There is a spiritual urgency to this prayer and the Shofar, the ram’s horn, is blown.
Following the Ne’ilah Service, because people have been fasting all day, there is generally a Break Fast meal, shared with the congregation.
Wednesday, September 23, 2009
Tzom Gedaliah / Fast of Gedaliah
The Fast of Gadaliah falls on the Third of Tishrei, the day after the second day of Rosh HaShanah. The day commemorates the assassination of Gedaliah ben Achikam, who was the last governor of Judea during the days of King Nebuchadnezzar. Gedaliah had been appointed governor in 586 BCE by the Babylonians. His assassination was intended to initiate the overthrow of Babylonian rule. It failed.
The Babylonians had become a major power in the middle east in the late seventh century BCE. King Nebuchadnezzar seized Jerusalem and the Temple was destroyed. Many Jews were exiled to Babylonia. Some fled to neighboring lands. A small group of Jews remained in Judea. Gedaliah was appointed to be the governor of those Jews left in Jerusalem. He established his administration in Mitzpah, which was located north of Jerusalem. He held control over Judea and refugees who had fled to neighboring lands began to return to the Land.
Soon, however, the King of Ammon became jealous of Gedeliah's perceived power. The King authorized a group to assassinate Gedaliah. Gedaliah was killed by Yishmael ben Nesania, a fellow Jew. Gedaliah's murder resulted in the mass slaughter of many Jews who had come to mourn his death.
Gedaliah is referenced in 2 Kings 25:22~26 and Jeremiah 39:13~14; 40:1 ~ 41:18.
The fast is a "short fast", from sunrise to sundown. Readings from Exodus 32:14; 34:1~10 are read on this date. The Fast reminds us that the death of a righteous person is the same as the burning and destruction of the Temple.
If Rosh HaShanah begins on Thursday, the fast is postponed until Sunday because fast, other than Yom Kippur, are not permitted on Shabbat.
The Babylonians had become a major power in the middle east in the late seventh century BCE. King Nebuchadnezzar seized Jerusalem and the Temple was destroyed. Many Jews were exiled to Babylonia. Some fled to neighboring lands. A small group of Jews remained in Judea. Gedaliah was appointed to be the governor of those Jews left in Jerusalem. He established his administration in Mitzpah, which was located north of Jerusalem. He held control over Judea and refugees who had fled to neighboring lands began to return to the Land.
Soon, however, the King of Ammon became jealous of Gedeliah's perceived power. The King authorized a group to assassinate Gedaliah. Gedaliah was killed by Yishmael ben Nesania, a fellow Jew. Gedaliah's murder resulted in the mass slaughter of many Jews who had come to mourn his death.
Gedaliah is referenced in 2 Kings 25:22~26 and Jeremiah 39:13~14; 40:1 ~ 41:18.
The fast is a "short fast", from sunrise to sundown. Readings from Exodus 32:14; 34:1~10 are read on this date. The Fast reminds us that the death of a righteous person is the same as the burning and destruction of the Temple.
If Rosh HaShanah begins on Thursday, the fast is postponed until Sunday because fast, other than Yom Kippur, are not permitted on Shabbat.
Thursday, September 17, 2009
Rosh HaShanah Honey Cake
Rosh HaShanah marks the beginning of the new year. This year, Rosh HaShanah begins at sundown on Friday, September 18, 2009. In the Jewish calendar, this begins the month of Tishri. The period between Rosh HaShanah and Yom Kippur (the Day of Atonement) is often referred to as the Days of Awe. These are the Holiest Days of the Jewish year.
This is a traditional honey cake that is served at Rosh HaShanah. The cake symbolizes a “sweet” future for the coming year. I make this cake year round. It's easy and tasty.
1 Cup Honey
1 Cup Vegetable Oil
1 Cup Granulated Sugar
4 Eggs
2 ½ Cups Flour
1 ½ tsp Baking Powder
½ tsp Baking Soda
½ tsp Ground Allspice
½ tsp instant coffee granules
½ Cup Hot Water
1 tsp Vanilla Extract
½ tsp Lemon Extract
½ tsp Almond Extract
Beat the first 4 ingredients at a medium speed. Combine flour and next 3 ingredients; gradually add to the honey mixture. Mix well. Dissolve the coffee granules in the hot water and add to the mixture. Stir in flavorings. Pour into 2 greased and floured 9 x 5 inch loaf pans.
Bake at 325 Degrees F for 1 hour to 1.25 hours, or until a wooden tooth pick inserted into the center comes out clean. Cool loaves and remove from pans.
This is a traditional honey cake that is served at Rosh HaShanah. The cake symbolizes a “sweet” future for the coming year. I make this cake year round. It's easy and tasty.
1 Cup Honey
1 Cup Vegetable Oil
1 Cup Granulated Sugar
4 Eggs
2 ½ Cups Flour
1 ½ tsp Baking Powder
½ tsp Baking Soda
½ tsp Ground Allspice
½ tsp instant coffee granules
½ Cup Hot Water
1 tsp Vanilla Extract
½ tsp Lemon Extract
½ tsp Almond Extract
Beat the first 4 ingredients at a medium speed. Combine flour and next 3 ingredients; gradually add to the honey mixture. Mix well. Dissolve the coffee granules in the hot water and add to the mixture. Stir in flavorings. Pour into 2 greased and floured 9 x 5 inch loaf pans.
Bake at 325 Degrees F for 1 hour to 1.25 hours, or until a wooden tooth pick inserted into the center comes out clean. Cool loaves and remove from pans.
Friday, September 11, 2009
The World to Come by Dara Horn
This is Dara Horn's second novel. Her first, In the Image, was terrific. This one doesn't quite live up to her first book.
The protagonist is the legally blind Benjamin Ziskind. He is depressed because of the recent death of his mother and the collapse of his marriage. He reluctantly attends a singles' cocktail hour at an art museum. While there, he spies a Chagall, which he is convinced is the one that once hung in his parents' home. He steals the painting. From here, the novel zigzags in time.
Going back to Russia we ensounter the fledgling artist Chagall as an art teacher in a Jewish orphanage in the 1920s. The orphans lost their parents during the 1919 pogram. The drifts to the Yiddish writer Der Nister (the Hidden One), who stories are stuffed inside the frames of Chagall's paintings. Artifacts are preserved; people are disposable.
Chagall leaves Russia and becomes well known. Der Nister remains in Russia and is now virtually unknown.
The book's title, The World to Come, is a reference to not only the afterlife, but also to those not yet born to this world. In Jewish tradition, the world to come, Olam ha-ba, not clearly defined. Is it the afterlife? Is it redemption and ressurrection? Is it the future? Is it all of the above? Horn blurs the boundaries of life and death.
The protagonist is the legally blind Benjamin Ziskind. He is depressed because of the recent death of his mother and the collapse of his marriage. He reluctantly attends a singles' cocktail hour at an art museum. While there, he spies a Chagall, which he is convinced is the one that once hung in his parents' home. He steals the painting. From here, the novel zigzags in time.
Going back to Russia we ensounter the fledgling artist Chagall as an art teacher in a Jewish orphanage in the 1920s. The orphans lost their parents during the 1919 pogram. The drifts to the Yiddish writer Der Nister (the Hidden One), who stories are stuffed inside the frames of Chagall's paintings. Artifacts are preserved; people are disposable.
Chagall leaves Russia and becomes well known. Der Nister remains in Russia and is now virtually unknown.
The book's title, The World to Come, is a reference to not only the afterlife, but also to those not yet born to this world. In Jewish tradition, the world to come, Olam ha-ba, not clearly defined. Is it the afterlife? Is it redemption and ressurrection? Is it the future? Is it all of the above? Horn blurs the boundaries of life and death.
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